by ,william ,rotella ,,angelic ,,wisdom ,,concerning ,,the ,,divine ,,love ,,and ,,the ,,divine ,,wisdom ,,by ,,emanuel ,,swedenborg ,standard ,edition ,swedenborg ,foundation ,incorporated ,new ,york -------- ,established #ahej ,first ,published in ,latin1 ,amsterdam1 #agfc ,first ,english translation published in ,u4,s4,a41 #agid #eeth ,printing1 #aihh ,,isbn #j-hgghe-jef-i ,library of ,congress ,catalog ,card ,number #gf-dfadd ,manufactured in the ,united ,states of ,america ,,translator',s ,,note ,the previous translation of this work has been carefully revised4 ,in this revision the translator has had the valuable assistance of suggestions by the ,rev4 ,l4,h4 ,tafel and others4 ,the new renderings of existere and fugere are suggestions adopted by the ,editorial ,committee and accepted by the translator1 but for which he does not wish to be held solely responsible4 #a4 ,,part ,,first4 ,,love ,,is ,,the ,,life ,,of ,,man4 ,man knows that there is such a thing as love1 but he does not know what love is4 ,he knows that there is such a thing as love from common speech1 as when it is said1 he loves me1 a king loves his subjects1 and subjects love their king1 a husband loves his wife1 a mother her children1 and conversely2 also1 this or that one loves his country1 his fellow citizens1 his neighbor2 and likewise of things abstracted from person1 as when it is said1 one loves this or that thing4 ,but although the word love is so universally used1 hardly anybody knows what love is4 ,and because one is unable1 when he reflects upon it1 to form to himself any idea of thought about it1 he says either that it is not anything1 or that it is merely something flowing in from sight1 hearing1 touch1 or interaction with others1 and thus affecting him4 ,he is wholly unaware that love is his very life2 not only the general life of his whole body1 and the general life of all his thoughts1 but also the life of all their particulars4 ,this a man of discernment can perceive when it is said3 ,if you remove the affection which is from love1 can you think anything1 or do anything8 ,do not thought1 speech1 and action1 grow cold in the measure in which the affection which is from love grows cold8 ,and do they not grow warm in the measure in which this affection grows warm8 ,but this a man of discernment perceives simply by observing that such is the case1 and not from any knowledge that love is the life of man4 #b4 ,what the life of man is1 no one knows unless he knows that it is love4 ,if this is not known1 one person may believe that man's life is nothing but perceiving with the senses and acting1 and another that it is merely thinking2 and yet thought is the first effect of life1 and sensation and action are the second effect of life4 ,thought is here said to be the first effect of life1 yet there is thought which is interior and more interior1 also exterior and more exterior4 ,what is actually the first effect of life is inmost thought1 which is the perception of ends4 ,but of all this hereafter1 when the degrees of life are considered4 #c4 ,some idea of love1 as being the life of man1 may be had from the sun's heat in the world4 ,this heat is well known to be the common life1 as it were1 of all the vegetations of the earth4 ,for by virtue of heat1 coming forth in springtime1 plants of every kind rise from the ground1 deck themselves with leaves1 then with blossoms1 and finally with fruits1 and thus1 in a sense1 live4 ,but when1 in the time of autumn and winter1 heat withdraws1 the plants are stripped of these signs of their life1 and they wither4 ,so it is with love in man2 for heat and love mutually correspond4 ,therefore love also is warm4 #d4 ,,god ,,alone1 ,,consequently ,,the ,,lord1 ,,is ,,love ,,itself1 ,,because ,,he ,,is ,,life ,,itself ,,and ,,angels ,,and ,,men ,,are ,,recipients ,,of ,,life4 ,this will be fully shown in treatises on ,divine ,providence and on ,life2 it is sufficient here to say that the ,lord1 who is the ,god of the universe1 is uncreate and infinite1 whereas man and angel are created and finite4 ,and because the ,lord is uncreate and infinite1 ,he is ,being ,esse itself1 which is called ,jehovah1 and ,life itself1 or ,life in itself4 ,from the uncreate1 the infinite1 ,being itself and ,life itself1 no one can be created immediately1 because the ,divine is one and indivisible2 but their creation must be out of things created and finited1 and so formed that the ,divine can be in them4 ,because men and angels are such1 they are recipients of life4 ,consequently1 if any man suffers himself to be so far misled as to think that he is not a recipient of life but is ,life1 he cannot be withheld from the thought that he is ,god4 ,a man's feeling as if he were life1 and therefore believing himself to be so1 arises from fallacy2 for the principal cause is not perceived in the instrumental cause otherwise than as one with it4 ,that the ,lord is ,life in ,himself1 ,he ,himself teaches in ,john3 ,as the ,father hath life in ,himself1 so also hath ,he given to the ,son to have life in ,himself 7#e3bf7 ,he declares also that ,he is ,life itself 7,john #aa3be2 #ad3f74 ,now since life and love are one 7as is apparent from what has been said above1 n4 #a1 #b71 it follows that the ,lord1 because ,he is ,life itself1 is ,love itself4 #e4 ,but that this may reach the understanding1 it must needs be known positively that the ,lord1 because ,he is ,love in its very essence1 that is1 ,divine ,love1 appears before the angels in heaven as a sun1 and that from that sun heat and light go forth2 the heat which goes forth therefrom being in its essence love1 and the light which goes forth therefrom being in its essence wisdom2 and that so far as the angels are recipients of that spiritual heat and of that spiritual light1 they are loves and wisdoms2 not loves and wisdoms from themselves1 but from the ,lord4 ,that spiritual heat and that spiritual light not only flow into angels and affect them1 but they also flow into men and affect them just to the extent that they become recipients2 and they become recipients in the measure of their love to the ,lord and love towards the neighbor4 ,that sun itself1 that is1 the ,divine ,love1 by its heat and its light1 cannot create any one immediately from itself2 for one so created would be ,love in its essence1 which ,love is the ,lord ,himself2 but it can create from substances and matters so formed as to be capable of receiving the very heat and the very light2 comparatively as the sun of the world cannot by its heat and light produce germinations on the earth immediately1 but only out of earthy matters in which it can be present by its heat and light1 and cause vegetation4 ,in the spiritual world the ,divine ,love of the ,lord appears as a sun1 and from it proceed the spiritual heat and the spiritual light from which the angels derive love and wisdom1 as may be seen in the work on ,heaven and ,hell 7n4 #aaf-adj74 #f4 ,since1 then1 man is not life1 but is a recipient of life1 it follows that the conception of a man from his father is not a conception of life1 but only a conception of the first and purest form capable of receiving life2 and to this1 as to a nucleus or starting-point in the womb1 are successively added substances and matters in forms adapted to the reception of life1 in their order and degree4 #g4 ,,the ,,divine ,,is ,,not ,,in ,,space4 ,that the ,divine1 that is1 ,god1 is not in space1 although omnipresent and with every man in the world1 and with every angel in heaven1 and with every spirit under heaven1 cannot be comprehended by a merely natural idea1 but it can by a spiritual idea4 ,it cannot be comprehended by a natural idea1 because in the natural idea there is space2 since it is formed out of such things as are in the world1 and in each and all of these1 as seen by the eye1 there is space4 ,in the world1 everything great and small is of space2 everything long1 broad1 and high is of space2 in short1 every measure1 figure and form is of space4 ,this is why it has been said that it cannot be comprehended by a merely natural idea that the ,divine is not in space1 when it is said that the ,divine is everywhere4 ,still1 by natural thought1 a man may comprehend this1 if only he admit into it something of spiritual light4 ,for this reason something shall first be said about spiritual idea1 and thought therefrom4 ,spiritual idea derives nothing from space1 but it derives its all from state4 ,state is predicated of love1 of life1 of wisdom1 of affections1 of joys therefrom2 in general1 of good and of truth4 ,an idea of these things which is truly spiritual has nothing in common with space2 it is higher and looks down upon the ideas of space which are under it as heaven looks down upon the earth4 ,but since angels and spirits see with eyes1 just as men in the world do1 and since objects cannot be seen except in space1 therefore in the spiritual world where angels and spirits are1 there appear to be spaces like the spaces on earth2 yet they are not spaces1 but appearances2 since they are not fixed and constant1 as spaces are on earth2 for they can be lengthened or shortened2 they can be changed or varied4 ,thus because they cannot be determined in that world by measure1 they cannot be comprehended there by any natural idea1 but only by a spiritual idea4 ,the spiritual idea of distances of space is the same as of distances of good or distances of truth1 which are affinities and likenesses according to states of goodness and truth4 #h4 ,from this it may be seen that man is unable1 by a merely natural idea1 to comprehend that the ,divine is everywhere1 and yet not in space2 but that angels and spirits comprehend this clearly2 consequently that a man also may1 provided he admits into his thought something of spiritual light2 and this for the reason that it is not his body that thinks1 but his spirit1 thus not his natural1 but his spiritual4 #i4 ,but many fail to comprehend this because of their love of the natural1 which makes them unwilling to raise the thoughts of their understanding above the natural into spiritual light2 and those who are unwilling to do this can think only from space1 even concerning ,god2 and to think according to space concerning ,god is to think concerning the expanse of nature4 ,this has to be premised1 because without a knowledge and some perception that the ,divine is not in space1 nothing can be understood about the ,divine ,life1 which is ,love and ,wisdom1 of which subjects this volume treats2 and hence little1 if anything1 about ,divine ,providence1 ,omnipresence1 ,omniscience1 ,omnipotence1 ,infinity and ,eternity1 which will be treated of in succession4 #aj4 ,it has been said that in the spiritual world1 just as in the natural world1 there appear to be spaces1 consequently also distances1 but that these are appearances according to spiritual affinities which are of love and wisdom1 or of good and truth4 ,from this it is that the ,lord1 although everywhere in the heavens with angels1 nevertheless appears high above them as a sun4 ,furthermore1 since reception of love and wisdom causes affinity with the ,lord1 those heavens in which the angels are1 from reception1 in closer affinity with ,him1 appear nearer to ,him than those in which the affinity is more remote4 ,from this it is also that the heavens1 of which there are three1 are distinct from each other1 likewise the societies of each heaven2 and further1 that the hells under them are remote according to their rejection of love and wisdom4 ,the same is true of men1 in whom and with whom the ,lord is present throughout the whole earth2 and this solely for the reason that the ,lord is not in space4 #aa4 ,,god ,,is ,,very ,,man4 ,in all the heavens there is no other idea of ,god than that ,he is a ,man4 ,this is because heaven as a whole and in part is in form like a man1 and because it is the ,divine which is with the angels that constitutes heaven and inasmuch as thought proceeds according to the form of heaven1 it is impossible for the angels to think of ,god in any other way4 ,from this it is that all those in the world who are conjoined with heaven think of ,god in the same way when they think interiorly in themselves1 that is1 in their spirit4 ,from this fact that ,god is a ,man1 all angels and all spirits1 in their complete form1 are men4 ,this results from the form of heaven1 which is like itself in its greatest and in its least parts4 ,that heaven as a whole and in part is in form like a man may be seen in the work on ,heaven and ,hell 7n4 #ei-hg72 and that thoughts proceed according to the form of heaven 7n4 #bjc1 #bjd74 ,it is known from ,genesis 7#a3bf1 #bg71 that men were created after the image and likeness of ,god4 ,god also appeared as a man to ,abraham and to others4 ,the ancients1 from the wise even to the simple1 thought of ,god no otherwise than as being a ,man2 and when at length they began to worship a plurality of gods1 as at ,athens and ,rome1 they worshiped them all as men4 ,what is here said may be illustrated by the following extract from a small treatise already published3 ,the ,gentiles1 especially the ,africans1 who acknowledge and worship one ,god1 the ,creator of the universe1 have concerning ,god the idea that ,he is a ,man1 and declare that no one can have any other idea of ,god4 ,when they learn that there are many who cherish an idea of ,god as something cloud-like in the midst of things1 they ask where such persons are2 and on being told that they are among ,christians1 they declare it to be impossible4 ,they are informed1 however1 that this idea arises from the fact that ,god in the ,word is called a ,spirit1 and of a spirit they have no other idea than of a bit of cloud1 not knowing that every spirit and every angel is a man4 ,an examination1 nevertheless1 was made1 whether the spiritual idea of such persons was like their natural idea1 and it was found not to be so with those who acknowledge the ,lord interiorly as ,god of heaven and earth4 ,i heard a certain elder from the ,christians say that no one can have an idea of a ,human ,divine2 and ,i saw him taken about to various ,gentile nations1 and successively to such as were more and more interior1 and from them to their heavens1 and finally to the ,christian heaven2 and everywhere their interior perception concerning ,god was communicated to him1 and he observed that they had no other idea of ,god than that ,he is a man1 which is the same as the idea of a ,human ,divine 7,c4,l4,j4 n4 #gd74 #ab4 ,the common people in ,christendom have an idea that ,god is a ,man1 because ,god in the ,athanasian doctrine of the ,trinity is called a ,person4 ,but those who are more learned than the common people pronounce ,god to be invisible2 and this for the reason that they cannot comprehend how ,god1 as a ,man1 could have created heaven and earth1 and then fill the universe with ,his presence1 and many things besides1 which cannot enter the understanding so long as the truth that the ,divine is not in space is ignored4 ,those1 however1 who go to the ,lord alone think of a ,human ,divine1 thus of ,god as a ,man4 #ac4 ,how important it is to have a correct idea of ,god can be known from the truth that the idea of ,god constitutes the inmost of thought with all who have religion1 for all things of religion and all things of worship look to ,god4 ,and since ,god1 universally and in particular1 is in all things of religion and of worship1 without a proper idea of ,god no communication with the heavens is possible4 ,from this it is that in the spiritual world every nation has its place allotted in accordance with its idea of ,god as a ,man2 for in this idea1 and in no other1 is the idea of the ,lord4 ,that man's state of life after death is according to the idea of ,god in which he has become confirmed1 is manifest from the opposite of this1 namely1 that the denial of ,god1 and1 in the ,christian world1 the denial of the ,divinity of the ,lord1 constitutes hell4 #ad4 ,,in ,,god-,,man ,,esse ,,and ,,existere99 ,,are ,,one ,,distinctly9999 ,where there is ,esse being there is ,existere taking form2 one is not possible apart from the other4 ,for ,esse is by means of ,existere1 and not apart from it4 ,this the rational mind comprehends when it thinks whether there can possibly be any ,esse being which does not ,exist take form1 and whether there can possibly be ,existere except from ,esse4 ,and since one is possible with the other1 and not apart from the other1 it follows that they are one1 but one distinctly4 ,they are one distinctly1 like ,love and ,wisdom2 in fact1 love is ,esse1 and wisdom is ,existere2 for there can be no love except in wisdom1 nor can there be any wisdom except from love2 consequently when love is in wisdom1 then it ,,exists4 ,these two are one in such a way that they may be distinguished in thought but not in operation1 and because they may be distinguished in thought though not in operation1 it is said that they are one distinctly4999999 ,esse and ,existere in ,god-,man are also one distinctly like soul and body4 ,there can be no soul apart from its body1 nor body apart from its soul4 ,the ,divine soul of ,god-,man is what is meant by ,divine ,esse1 and the ,divine ,body is what is meant by ,divine ,existere4 ,that a soul can exist apart from a body1 and can think and be wise1 is an error springing from fallacies2 for every man's soul is in a spiritual body after it has cast off the material coverings which it carried about in the world4 99 ,to be and to exist4 ,swedenborg seems to use this word exist nearly in the classical sense of springing or standing forth1 becoming manifest1 taking form4 ,the distinction between esse and existere is essentially the same as between substance and form4 9999 ,for the meaning of this phrase4 distincte unum1 see below in this paragraph1 also n4 #ag1 #bb1 #cd1 #bbc1 and ,,dp #d4 999999 ,it should be noticed that in ,latin1 distinctly is the adverb of the verb distinguish4 ,if translated distinguishably1 this would appear4 #ae4 ,esse is not ,esse unless it ,exists1 because until then it is not in a form1 and if not in a form it has no quality2 and what has no quality is not anything4 ,that which ,exists from ,esse1 for the reason that it is from ,esse1 makes one with it4 ,from this there is a uniting of the two into one2 and from this each is the others mutually and interchangeably1 and each is all in all things of the other as in itself4 #af4 ,from this it can be seen that ,god is a ,man1 and consequently ,he is ,god-,existing2 not existing from ,himself but in ,himself4 ,he who has existence in ,himself is ,god from whom all things are4 #ag4 ,,in ,,god-,,man ,,infinite ,,things ,,are ,,one ,,distinctly4 ,that ,god is infinite is well known1 for ,he is called the ,infinite2 and ,he is called the ,infinite because ,he is infinite4 ,he is infinite not from this alone1 that ,he is very ,esse and ,existere in itself1 but because in ,him there are infinite things4 ,an infinite without infinite things in it1 is infinite in name only4 ,the infinite things in ,him cannot be called infinitely many1 nor infinitely all1 because of the natural idea of many and of all2 for the natural idea of infinitely many is limited1 and the natural idea of infinitely all1 though not limited1 is derived from limited things in the universe4 ,therefore man1 because his ideas are natural1 is unable by any refinement or approximation1 to come into a perception of the infinite things in ,god2 and an angel1 while he is able1 because he is in spiritual ideas1 to rise by refinement and approximation above the degree of man1 is still unable to attain to that perception4 #ah4 ,that in ,god there are infinite things1 any one may convince himself who believes that ,god is a ,man2 for1 being a ,man1 ,he has a body and every thing pertaining to it1 that is1 a face1 breast1 abdomen1 loins and feet2 for without these ,he would not be a ,man4 ,and having these1 ,he also has eyes1 ears1 nose1 mouth1 and tongue2 also the parts within man1 as the heart and lungs1 and their dependencies1 all of which1 taken together1 make man to be a man4 ,in a created man these parts are many1 and regarded in their details of structure are numberless2 but in ,god-,man they are infinite1 nothing whatever is lacking1 and from this ,he has infinite perfection4 ,this comparison holds between the uncreated ,man who is ,god and created man1 because ,god is a ,man2 and ,he ,himself says that the man of this world was created after ,his image and into ,his likeness 7,gen4 #a3bf1 #bg74 #ai4 ,that in ,god there are infinite things1 is still more evident to the angels from the heavens in which they dwell4 ,the whole heaven1 consisting of myriads of myriads of angels1 in its universal form is like a man4 ,so is each society of heaven1 be it larger or smaller4 ,from this1 too1 an angel is a man1 for an angel is a heaven in least form4 7,this is shown in the work ,heaven and ,hell1 n4 #ea-hf47 ,heaven as a whole1 in part1 and in the individual1 is in that form by virtue of the ,divine which angels receive2 for in the measure in which an angel receives from the ,divine is he in complete form a man4 ,from this it is that angels are said to be in ,god1 and ,god in them2 also1 that ,god is their all4 ,how many things there are in heaven cannot be told2 and because the ,divine is what makes heaven1 and consequently these unspeakably many things are from the ,divine1 it is clearly evident that there are infinite things in ,very ,man1 who is ,god4 #bj4 ,from the created universe a like conclusion may be drawn when it is regarded from uses and their correspondences4 ,but before this can be understood some preliminary illustrations must be given4 #ba4 ,because in ,god-,man there are infinite things which appear in heaven1 in angel1 and in man1 as in a mirror2 and because ,god-,man is not in space 7as was shown above1 n4 #g-aj71 it can1 to some extent1 be seen and comprehended how ,god can be ,omnipresent1 ,omniscient1 and ,all-providing2 and how1 as ,man1 ,he could create all things1 and as ,man can hold the things created by ,himself in their order to eternity4 #bb4 ,that in ,god-,man infinite things are one distinctly1 can also be seen1 as in a mirror1 from man4 ,in man there are many and numberless things1 as said above2 but still man feels them all as one4 ,from sensation he knows nothing of his brains1 of his heart and lungs1 of his liver1 spleen1 and pancreas2 or of the numberless things in his eyes1 ears1 tongue1 stomach1 generative organs1 and the remaining parts2 and because from sensation he has no knowledge of these things1 he is to himself as a one4 ,the reason is that all these are in such a form that not one can be lacking2 for it is a form recipient of life from ,god-,man 7as was shown above1 n4 #d-f74 ,from the order and connection of all things in such a form there comes the feeling1 and from that the idea1 as if they were not many and numberless1 but were one4 ,from this it may be concluded that the many and numberless things which make in man a seeming one1 a ,very ,man who is ,god1 are one distinctly1 yea1 most distinctly4 #bc4 ,,there ,,is ,,one ,,god-,,man1 ,,from ,,whom ,,all ,,things ,,come4 ,all things of human wisdom unite1 and as it were center in this1 that there is one ,god1 the ,creator of the universe3 consequently a man who has reason1 from the general nature of his understanding1 does not and cannot think otherwise4 ,say to any man of sound reason that there are two ,creators of the universe1 and you will be sensible of his repugnance1 and this1 perhaps1 from the mere sound of the phrase in his ear2 from which it appears that all things of human reason unite and center in this1 that ,god is one4 ,there are two reasons for this4 ,first1 the very capacity to think rationally1 viewed in itself1 is not man's1 but is ,god's in man2 upon this capacity human reason in its general nature depends1 and this general nature of reason causes man to see as from himself that ,god is one4 ,secondly1 by means of that capacity man either is in the light of heaven1 or he derives the generals of his thought therefrom2 and it is a universal of the light of heaven that ,god is one4 ,it is otherwise when man by that capacity has perverted the lower parts of his understanding2 such a man indeed is endowed with that capacity1 but by the twist given to these lower parts1 he turns it contrariwise1 and thereby his reason becomes unsound4 #bd4 ,every man1 even if unconsciously1 thinks of a body of men as of one man2 therefore he instantly perceives what is meant when it is said that a king is the head1 and the subjects are the body1 also that this or that person has such a place in the general body1 that is1 in the kingdom4 ,as it is with the body politic1 so is it with the body spiritual4 ,the body spiritual is the church2 its head is ,god-,man2 and from this it is plain how the church thus viewed as a man would appear if instead of one ,god1 the ,creator and ,sustainer of the universe1 several were thought of4 ,the church thus viewed would appear as one body with several heads2 thus not as a man1 but as a monster4 ,if it be said that these heads have one essence1 and that thus together they make one head1 the only conception possible is either that of one head with several faces or of several heads with one face2 thus making the church1 viewed as a whole1 appear deformed4 ,but in truth1 the one ,god is the head1 and the church is the body1 which acts under the command of the head1 and not from itself2 as is also the case in man2 and from this it is that there can be only one king in a kingdom1 for several kings would rend it asunder1 but one is able to preserve its unity4 #be4 ,so would it be with the church scattered throughout the whole globe1 which is called a communion1 because it is as one body under one head4 ,it is known that the head rules the body under it at will2 for understanding and will have their seat in the head2 and in conformity to the understanding and will the body is directed1 even to the extent that the body is nothing but obedience4 ,as the body can do nothing except from the understanding and will in the head1 so the man of the church can do nothing except from ,god4 ,the body seems to act of itself1 as if the hands and feet in acting are moved of themselves2 or the mouth and tongue in speaking vibrate of themselves1 when1 in fact1 they do not in the slightest degree act of themselves1 but only from an affection of the will and the consequent thought of the understanding in the head4 ,suppose1 now1 one body to have several heads and each head to be free to act from its own understanding and its own will1 could such a body continue to exist8 ,for among several heads singleness of purpose1 such as results from one head would be impossible4 ,as in the church1 so in the heavens2 heaven consists of myriads of myriads of angels1 and unless these all and each looked to one ,god1 they would fall away from one another and heaven would be broken up4 ,consequently1 if an angel of heaven but thinks of a plurality of gods he is at once separated2 for he is cast out into the outmost boundary of the heavens1 and sinks downward4 #bf4 ,because the whole heaven and all things of heaven have relation to one ,god1 angelic speech is such that by a certain unison flowing from the unison of heaven it closes in a single cadence - a proof that it is impossible for the angels to think otherwise than of one ,god2 for speech is from thought4 #bg4 ,who that has sound reason can help seeing that the ,divine is not divisible8 also that a plurality of ,infinites1 of ,uncreates1 of ,omnipotents1 and of ,gods1 is impossible8 ,suppose one destitute of reason were to declare that a plurality of ,infinites1 of ,uncreates1 of ,omnipotents1 and of ,gods is possible1 if only they have one identical essence1 and this would make of them one ,infinite1 ,uncreate1 ,omnipotent1 and ,god1 would not the one identical essence be one identity8 ,and one identity is not possible to several4 ,if it should be said that one is from the other1 the one who is from the other is not ,god in ,himself2 nevertheless1 ,god in ,himself is the ,god from whom all things are 7see above1 n4 #af74 #bh4 ,,the ,,divine ,,essence ,,itself ,,is ,,love ,,and ,,wisdom ,sum up all things you know and submit them to careful inspection1 and in some elevation of spirit search for the universal of all things1 and you cannot conclude otherwise than that it is ,love and ,wisdom4 ,for these are the two essentials of all things of man's life2 everything of that life1 civil1 moral1 and spiritual1 hinges upon these two1 and apart from these two is nothing4 ,it is the same with all things of the life of the composite ,man1 which is1 as was said above1 a society1 larger or smaller1 a kingdom1 an empire1 a church1 and also the angelic heaven4 ,take away love and wisdom from these1 and consider whether they be anything1 and you will find that apart from love and wisdom as their origin they are nothing4 #bi4 ,love together with wisdom in its very essence is in ,god4 ,this no one can deny2 for ,god loves every one from love in ,himself1 and leads every one from wisdom in ,himself4 ,the created universe1 too1 viewed in relation to its order1 is so full of wisdom coming forth from love that all things in the aggregate may be said to be wisdom itself4 ,for things limitless are in such order1 successively and simultaneously1 that taken together they make a one4 ,it is from this1 and this alone1 that they can be held together and continually preserved4 #cj4 ,it is because the ,divine ,essence itself is ,love and ,wisdom that man has two capacities for life2 from one of these he has understanding1 from the other will4 ,the capacity from which he has understanding derives everything it has from the influx of wisdom from ,god1 and the capacity from which he has will derives everything it has from the influx of love from ,god4 ,man's not being truly wise and not loving rightly does not take away these capacities1 but merely closes them up2 and so long as they are closed up1 although the understanding is still called understanding and the will is called will1 they are not such in essence4 ,if these two capacities1 therefore1 were to be taken away1 all that is human would perish2 for the human is to think and to speak from thought1 and to will and to act from will4 ,from this it is clear that the ,divine has its seat in man in these two capacities1 the capacity to be wise and the capacity to love 7that is1 that one may be wise and may love74 ,that in man there is a possibility of loving and of being wise1 even when he is not wise as he might be and does not love as he might1 has been made known to me from much experience1 and will be abundantly shown elsewhere4 #ca4 ,it is because the ,divine ,essence itself is ,love and ,wisdom1 that all things in the universe have relation to good and truth2 for everything that proceeds from love is called good1 and everything that proceeds from wisdom is called truth4 ,but of this more hereafter4 #cb4 ,it is because the ,divine ,essence itself is ,love and ,wisdom1 that the universe and all things in it1 alive and not alive1 have unceasing existence from heat and light2 for heat corresponds to love1 and light corresponds to wisdom2 and therefore spiritual heat is love and spiritual light is wisdom4 ,but of this1 also1 more hereafter4 #cc4 ,from ,divine ,love and from ,divine ,wisdom1 which make the very ,essence that is ,god1 all affections and thoughts with man have their rise-affections from ,divine ,love1 and thoughts from ,divine ,wisdom2 and each and all things of man are nothing but affection and thought2 these two are like fountains of all things of man's life4 ,all the enjoyments and pleasantnesses of his life are from these-enjoyments from the affection of his love1 and pleasantnesses from the thought therefrom4 ,now since man was created to be a recipient1 and is a recipient in the degree in which he loves ,god and from love to ,god is wise1 in other words1 in the degree in which he is affected by those things which are from ,god and thinks from that affection1 it follows that the ,divine ,essence1 which is the ,creator1 is ,divine ,love and ,divine ,wisdom4 #cd4 ,,divine ,,love ,,is ,,of ,,divine ,,wisdom1 ,,and ,,divine ,,wisdom ,,is ,,of ,,divine ,,love4 ,in ,god-,man ,divine ,esse ,being and ,divine ,existere ,taking ,form are one distinctly 7as may be seen above1 n4 #ad-af74 ,and because ,divine ,esse is ,divine ,love1 and ,divine ,existere is ,divine ,wisdom1 these are likewise one distinctly4 ,they are said to be one distinctly1 because love and wisdom are two distinct things1 yet so united that love is of wisdom1 and wisdom is of love1 for in wisdom love is1 and in love wisdom ,exists2 and since wisdom derives its ,existere from love 7as was said above1 n4 #ae71 therefore ,divine ,wisdom also is ,esse4 ,from this it follows that love and wisdom taken together are the ,divine ,esse1 but taken distinctly love is called ,divine ,esse1 and wisdom ,divine ,existere4 ,such is the angelic idea of ,divine ,love and of ,divine ,wisdom4 #ce4 ,since there is such a union of love and wisdom and of wisdom and love in ,god-,man1 there is one ,divine ,essence4 ,for the ,divine ,essence is ,divine ,love because it is of ,divine ,wisdom and is ,divine ,wisdom1 because it is of ,divine ,love4 ,and since there is such a union of these1 the ,divine ,life also is one4 ,life is the ,divine essence4 ,divine ,love and ,divine ,wisdom are a one because the union is reciprocal1 and reciprocal union causes oneness4 ,of reciprocal union1 however1 more will be said elsewhere4 #cf4 ,there is also a union of love and wisdom in every ,divine work2 from which it has perpetuity1 yea1 its everlasting duration4 ,if there were more of ,divine ,love than of ,divine ,wisdom1 or more of ,divine ,wisdom than of ,divine ,love1 in any created work1 it could have continued existence only in the measure in which the two were equally in it1 anything in excess passing off4 #cg4 ,the ,divine ,providence in the reforming1 regenerating and saving of men1 partakes equally of ,divine ,love and of ,divine ,wisdom4 ,from more of ,divine ,love than of ,divine ,wisdom or from more of ,divine ,wisdom than of ,divine ,love1 man cannot be reformed1 regenerated and saved4 ,divine ,love wills to save all1 but it cam save only by means of ,divine ,wisdom2 to ,divine ,wisdom belong all the laws through which salvation is effected2 and these laws ,love cannot transcend1 because ,divine ,love and ,divine ,wisdom are one and act in unison4 #ch4 ,in the ,word1 ,divine ,love and ,divine ,wisdom are meant by righteousness and judgment1 ,divine ,love by righteousness1 and ,divine ,wisdom by judgment2 for this reason righteousness and judgment are predicated in the ,word of ,god2 as in ,david3 ,righteousness and judgment are the support of ,thy ,throne 7,ps4 #hi3ad74 ,jehovah shall bring forth righteousness as the light1 and judgment as the noonday 7,ps4 #cg3f74 ,in ,hosea3 ,i will betroth thee unto ,me for ever1 in righteousness1 and in judgment 7#b3ah74 ,in ,jeremiah3 ,i will raise unto ,david a righteous ,branch1 who shall reign as ,king and shall execute judgment and righteousness in the earth 7#bc3e74 ,in ,isaiah3 ,he shall sit upon the throne of ,david1 and upon his kingdom1 to establish it in judgment and in righteousness 7#i3g74 ,jehovah shall be exalted1 because ,he hath filled the earth with judgment and righteousness 7#cc3e74 ,in ,david3 ,when ,i shall have learned the judgments of ,thy righteousness4 ,seven times a day do ,i praise ,thee1 because of the judgments of ,thy righteousness 7,ps4 #aai3g1 #afd74 ,the same is meant by life and light in ,john3 ,in ,him was life1 and the life was the light of men 7#a3d74 ,by life in this passage is meant the ,lord's ,divine ,love1 and by light ,his ,divine ,wisdom4 ,the same also is meant by life and spirit in ,john3 ,jesus said1 ,the words which ,i speak unto you1 they are spirit1 and they are life 7#f3fc74 #ci4 ,in man love and wisdom appear as two separate things1 yet in themselves they are one distinctly1 because with man wisdom is such as the love is1 and love is such as the wisdom is4 ,the wisdom that does not make one with its love appears to be wisdom1 but it is not2 and the love that does not make one with its wisdom appears to be the love of wisdom1 but it is not2 for the one must derive its essence and its life reciprocally from the other4 ,with man love and wisdom appear as two separate things1 because with him the capacity for understanding may be elevated into the light of heaven1 but not the capacity for loving1 except so far as he acts according to his understanding4 ,any apparent wisdom1 therefore1 which does not make one with the love of wisdom1 sinks back into the love which does make one with it2 and this may be a love of unwisdom1 yea1 of insanity4 ,thus a man may know from wisdom that he ought to do this or that1 and yet he does not do it1 because he does not love it4 ,but so far as a man does from love what wisdom teaches1 he is an image of ,god4 #dj4 ,,divine ,,love ,,and ,,divine ,,wisdom ,,are ,,substance ,,and ,,are ,,form4 ,the idea of men in general about love and about wisdom is that they are like something hovering and floating in thin air or ether or like what exhales from something of this kind4 ,scarcely any one believes that they are really and actually substance and form4 ,even those who recognize that they are substance and form still think of the love and the wisdom as outside the subject and as issuing from it4 ,for they call substance and form that which they think of as outside the subject and as issuing from it1 even though it be something hovering and floating2 not knowing that love and wisdom are the subject itself1 and that what is perceived outside of it and as hovering and floating is nothing but an appearance of the state of the subject in itself4 ,there are several reasons why this has not hitherto been seen1 one of which is1 that appearances are the first things out of which the human mind forms its understanding1 and these appearances the mind can shake off only by the exploration of the cause2 and if the cause lies deeply hidden1 the mind can explore it only by keeping the understanding for a long time in spiritual light2 and this it cannot do by reason of the natural light which continually withdraws it4 ,the truth is1 however1 that love and wisdom are the real and actual substance and form that constitute the subject itself4 #da4 ,but as this is contrary to appearance1 it may seem not to merit belief unless it be proved2 and since it can be proved only by such things as man can apprehend by his bodily senses1 by these it shall be proved4 ,man has five external senses1 called touch1 taste1 smell1 hearing and sight4 ,the subject of touch is the skin by which man is enveloped1 the very substance and form of the skin causing it to feel whatever is applied to it4 ,the sense of touch is not in the things applied1 but in the substance and form of the skin1 which are the subject2 the sense itself is nothing but an affecting of the subject by the things applied4 ,it is the same with taste2 this sense is only an affecting of the substance and form of the tongue2 the tongue is the subject4 ,it is the same with smell2 it is well known that odor affects the nostrils1 and that it is in the nostrils1 and that the nostrils are affected by the odoriferous particles touching them4 ,it is the same with hearing1 which seems to be in the place where the sound originates2 but the hearing is in the ear1 and is an affecting of its substance and form2 that the hearing is at a distance from the ear is an appearance4 ,it is the same with sight4 ,when a man sees objects at a distance1 the seeing appears to be there2 yet the seeing is in the eye1 which is the subject1 and is likewise an affecting of the subject4 ,distance is solely from the judgment concluding about space from things intermediate1 or from the diminution and consequent indistinctness of the object1 an image of which is produced interiorly in the eye according to the angle of incidence4 ,from this it is evident that sight does not go out from the eye to the object1 but that the image of the object enters the eye and affects its substance and form4 ,thus it is just the same with sight as with hearing2 hearing does not go out from the ear to catch the sound1 but the sound enters the ear and affects it4 ,from all this it can be seen that the affecting of the substance and form which causes sense is not a something separate from the subject1 but only causes a change in it1 the subject remaining the subject then as before and afterwards4 ,from this it follows that seeing1 hearing1 smell1 taste1 and touch1 are not a something volatile flowing from their organs1 but are the organs themselves1 considered in their substance and form1 and that when the organs are affected sense is produced4 #db4 ,it is the same with love and wisdom1 with this difference only1 that the substances and forms which are love and wisdom are not obvious to the eyes as the organs of the external senses are4 ,nevertheless1 no one can deny that those things of wisdom and love1 which are called thoughts1 perceptions1 and affections1 are substances and forms1 and not entities flying and flowing out of nothing1 or abstracted from real and actual substance and form1 which are subjects4 ,for in the brain are substances and forms innumerable1 in which every interior sense which pertains to the understanding and will has its seat4 ,the affections1 perceptions1 and thoughts there are not exhalations from these substances1 but are all actually and really subjects emitting nothing from themselves1 but merely undergoing changes according to whatever flows against and affects them4 ,this may be seen from what has been said above about the external senses4 ,of what thus flows against and affects more will be said below4 #dc4 ,from all this it may now first be seen that ,divine ,love and ,divine ,wisdom in themselves are substance and form2 for they are very ,esse and ,existere2 and unless they were such ,esse and ,existere as they are substance and form1 they would be a mere thing of reasoning1 which in itself is nothing4 #dd4 ,,divine ,,love ,,and ,,divine ,,wisdom ,,are ,,substance ,,and ,,form ,,in ,,itself1 ,,thus ,,the ,,very ,,and ,,the ,,only4 ,that ,divine ,love and ,divine ,wisdom are substance and form has been proved just above2 and that ,divine ,esse ,being and ,existere ,taking ,form are ,esse and ,existere in itself1 has also been said above4 ,it cannot be said to be ,esse and ,existere from itself1 because this involves a beginning1 and a beginning from something within in which would be ,esse and ,existere in itself4 ,but ,very ,esse and ,existere in itself is from eternity4 ,very ,esse and ,existere in itself is also uncreated1 and everything created must needs be from an ,uncreate4 ,what is created is also finite1 and the finite can exist only from the ,infinite4 #de4 ,he who by exercise of thought is able to grasp the idea of and to comprehend1 ,esse and ,existere in itself1 can certainly perceive and comprehend that it is the ,very and the ,only4 ,that is called the ,very which alone is2 and that is called the ,only from which every thing else proceeds4 ,now because the ,very and the ,only is substance and form1 it follows that it is the very and only substance and form4 ,because this very substance and form is ,divine ,love and ,divine ,wisdom1 it follows that it is the very and only ,love1 and the very and only ,wisdom2 consequently1 that it is the very and only ,essence1 as well as the very and only ,life3 for ,life is ,love and ,wisdom4 #df4 ,from all this it can be seen how sensually 7that is1 how much from the bodily senses and their blindness in spiritual matters7 do those think who maintain that nature is from herself4 ,they think from the eye1 and are not able to think from the understanding4 ,thought from the eye closes the understanding1 but thought from the understanding opens the eye4 ,such persons cannot think at all of ,esse and ,existere in itself1 and that it is ,eternal1 ,uncreate1 and ,infinite2 neither can they think at all of life1 except as a something fleeting and vanishing into nothingness2 nor can they think otherwise of ,love and ,wisdom1 nor at all that from these are all things of nature4 ,neither can it be seen that from these are all things of nature1 unless nature is regarded1 not from some of its forms1 which are merely objects of sight1 but from uses in their succession and order4 ,for uses are from life alone1 and their succession and order are from wisdom and love alone2 while forms are only containants of uses4 ,consequently1 if forms alone are regarded1 nothing of life1 still less anything of love and wisdom1 thus nothing of ,god1 can be seen in nature4 #dg4 ,,divine ,,love ,,and ,,divine ,,wisdom ,,must ,,necessarily ,,have ,,being ,esse ,,and ,,have ,,form ,existere ,,in ,,others ,,created ,,by ,,itself4 ,it is the essential of love not to love self1 but to love others1 and to be conjoined with others by love4 ,it is the essential of love1 moreover1 to be loved by others1 for thus conjunction is effected4 ,the essence of all love consists in conjunction2 this1 in fact1 is its life1 which is called enjoyment1 pleasantness1 delight1 sweetness1 bliss1 happiness1 and felicity4 ,love consists in this1 that its own should be another's2 to feel the joy of another as joy in oneself1 that is loving4 ,but to feel one's own joy in another and not the other's joy in oneself is not loving2 for this is loving self1 while the former is loving the neighbor4 ,these two kinds of love are diametrically opposed to each other4 ,either1 it is true1 conjoins2 and to love one's own1 that is1 oneself1 in another does not seem to divide2 but it does so effectually divide that so far as any one has loved another in this manner1 so far he afterwards hates him4 ,for such conjunction is by its own action gradually loosened1 and then1 in like measure1 love is turned to hate4 #dh4 ,who that is capable of discerning the essential character of love cannot see this8 ,for what is it to love self alone1 instead of loving some one outside of self by whom one may be loved in return8 ,is not this separation rather than conjunction8 ,conjunction of love is by reciprocation2 and there can be no reciprocation in self alone4 ,if there is thought to be1 it is from an imagined reciprocation in others4 ,from this it is clear that ,divine ,love must necessarily have being 7esse7 and have form 7existere7 in others whom it may love1 and by whom it may be loved4 ,for as there is such a need in all love1 it must be to the fullest extent1 that is1 infinitely in ,love ,itself4 #di4 ,with respect to ,god3 it is impossible for ,him to love others and to be loved reciprocally by others in whom there is anything of infinity1 that is1 anything of the essence and life of love in itself1 or anything of the ,divine4 ,for if there were beings having in them anything of infinity1 that is1 of the essence and life of love in itself1 that is1 of the ,divine1 it would not be ,god loved by others1 but ,god loving ,himself2 since the ,infinite1 that is1 the ,divine1 is one only1 and if this were in others1 ,itself would be in them1 and would be the love of self ,itself2 and of that love not the least trace can possibly be in ,god1 since it is wholly opposed to the ,divine ,essence4 ,consequently1 for this relation to be possible there must be others in whom there is nothing of the ,divine in itself4 ,that it is possible in beings created from the ,divine will be seen below4 ,but that it may be possible1 there must be ,infinite ,wisdom making one with ,infinite ,love2 that is1 there must be the ,divine ,love of ,divine ,wisdom1 and the ,divine ,wisdom of ,divine ,love 7concerning which see above1 n4 #ce-ci7 #ej4 ,upon a perception and knowledge of this mystery depend a perception and knowledge of all things of existence1 that is1 creation2 also of all things of continued existence1 that is1 preservation by ,god2 in other words1 of all the works of ,god in the created universe2 of which the following pages treat4 #ea4 ,but do not1 ,i entreat you1 confuse your ideas with time and with space1 for so far as time and space enter into your ideas when you read what follows1 you will not understand it2 for the ,divine is not in time and space4 ,this will be seen clearly in the progress of this work1 and in particular from what is said of eternity1 infinity1 and omnipresence4 #eb4 ,,all ,,things ,,in ,,the ,,universe ,,were ,,created ,,from ,,the ,,divine ,,love ,,and ,,the ,,divine ,,wisdom ,,of ,,god-,,man4 ,so full of ,divine ,love and ,divine ,wisdom is the universe in greatest and least1 and in first and last things1 that it may be said to be ,divine ,love and ,divine ,wisdom in an image4 ,that this is so is clearly evident from the correspondence of all things of the universe with all things of man4 ,there is such correspondence of each and every thing that takes form in the created universe with each and every thing of man1 that man may be said to be a sort of universe4 ,there is a correspondence of his affections1 and thence of his thoughts1 with all things of the animal kingdom2 of his will1 and thence of his understanding1 with all things of the vegetable kingdom2 and of his outmost life with all things of the mineral kingdom4 ,that there is such a correspondence is not apparent to any one in the natural world1 but it is apparent to every one who gives heed to it in the spiritual world4 ,in that world there are all things that take form in the natural world in its three kingdoms1 and they are correspondences of affections and thoughts1 that is1 of affections from the will and of thoughts from the understanding1 also of the outmost things of the life1 of those who are in that world1 around whom all these things are ,visible1 presenting an appearance like that of the created universe1 with the difference that it is in lesser form4 ,from this it is very evident to angels1 that the created universe is an image representative of ,god-,man1 and that it is ,his ,love and ,wisdom which are presented1 in an image1 in the universe4 ,not that the created universe is ,god-,man1 but that it is from ,him2 for nothing whatever in the created universe is substance and form in itself1 or life in itself1 or love and wisdom in itself1 yea1 neither is man a man in himself1 but all is from ,god1 who is ,man1 ,wisdom and ,love1 also ,form and ,substance1 in itself4 ,that which has ,being-in-itself is uncreate and infinite2 but whatever is from ,very ,being1 since it contains in it nothing of ,being-in-itself1 is created and finite1 and this exhibits an image of ,him from whom it has being and has form4 #ec4 ,of things created and finite ,esse ,being and ,existere ,taking ,form can be predicated1 likewise substance and form1 also life1 and even love and wisdom2 but these are all created and finite4 ,this can be said of things created and finite1 not because they possess anything ,divine1 but because they are in the ,divine1 and the ,divine is in them4 ,for everything that has been created is1 in itself1 inanimate and dead1 but all things are animated and made alive by this1 that the ,divine is in them1 and that they are in the ,divine4 #ed4 ,the ,divine is not in one subject differently from what it is in another1 but one created subject differs from another2 for no two things can be precisely alike1 consequently each thing is a different containant4 ,on this account1 the ,divine as imaged forth presents a variety of appearances4 ,its presence in opposites will be discussed hereafter4 #ee4 ,,all ,,things ,,in ,,the ,,created ,,universe ,,are ,,recipients ,,of ,,the ,,divine ,,love ,,and ,,the ,,divine ,,wisdom ,,of ,,god-,,man4 ,it is well known that each and all things of the universe were created by ,god2 hence the universe1 with each and every thing pertaining to it1 is called in the ,word the work of the hands of ,jehovah4 ,there are those who maintain that the world1 with everything it includes1 was created out of nothing1 and of that nothing an idea of absolute nothingness is entertained4 ,from absolute nothingness1 however1 nothing is or can be made4 ,this is an established truth4 ,the universe1 therefore1 which is ,god's image1 and consequently full of ,god1 could be created only in ,god from ,god2 for ,god is ,esse itself1 and from ,esse must be whatever is4 ,to create what is1 from nothing which is not1 is an utter contradiction4 ,but still1 that which is created in ,god from ,god is not continuous from ,him2 for ,god is ,esse in itself1 and in created things there is not any ,esse in itself4 ,if there were in created things any ,esse in itself1 this would be continuous from ,god1 and that which is continuous from ,god is ,god4 ,the angelic idea of this is1 that what is created in ,god from ,god1 is like that in man which has been derived from his life1 but from which the life has been withdrawn1 which is of such a nature as to be in accord with his life1 and yet it is not his life4 ,the angels confirm this by many things which have existence in their heaven1 where they say they are in ,god1 and ,god is in them1 and still that they have1 in their esse1 nothing of ,god which is ,god4 ,many things whereby they prove this will be presented hereafter2 let this serve for present information4 #ef4 ,every created thing1 by virtue of this origin1 is such in its nature as to be a recipient of ,god1 not by continuity1 but by contiguity4 ,by the latter and not the former comes its capacity for conjunction4 ,for having been created in ,god from ,god1 it is adapted to conjunction2 and because it has been so created1 it is an analogue1 and through such conjunction it is like an image of ,god in a mirror4 #eg4 ,from this it is that angels are angels1 not from themselves1 but by virtue of this conjunction with ,god-,man2 and this conjunction is according to the reception of ,divine ,good and ,divine ,truth1 which are ,god1 and which seem to proceed from ,him1 though really they are in ,him4 ,this reception is according to their application to themselves of the laws of order1 which are ,divine truths1 in the exercise of that freedom of thinking and willing according to reason1 which they possess from the ,lord as if it were their own4 ,by this they have a reception1 as if from themselves1 of ,divine ,good and of ,divine ,truth1 and by this there is a reciprocation of love2 for1 as was said above1 love is impossible unless it is reciprocal4 ,the same is true of men on the earth4 ,from what has been said it can now first be seen that all things of the created universe are recipients of the ,divine ,love and the ,divine ,wisdom of ,god-,man4 #eh4 ,it cannot yet be intelligibly explained how all other things of the universe which are unlike angels and men1 that is1 the things below man in the animal kingdom1 and the things below these in the vegetable kingdom1 and the things still below these in the mineral kingdom1 are also recipients of the ,divine ,love and of the ,divine ,wisdom of ,god-,man2 for many things need to be said first about degrees of life1 and degrees of the recipients of life4 ,conjunction with these things is according to their uses2 for no good use has any other origin than through a like conjunction with ,god1 but yet different according to degrees4 ,this conjunction in its descent becomes successively such that nothing of freedom is left therein1 because nothing of reason1 and therefore nothing of the appearance of life2 but still they are recipients4 ,because they are recipients1 they are also re-agents2 and forasmuch as they are re-agents1 they are containants4 ,conjunction with uses which are not good will be discussed when the origin of evil has been made known4 #ei4 ,from the above it can be seen that the ,divine is in each and every thing of the created universe1 and consequently that the created universe is the work of the hands of ,jehovah1 as is said in the ,word2 that is1 the work of ,divine ,love and ,divine ,wisdom1 for these are meant by the hands of ,jehovah4 ,but though the ,divine is in each and all things of the created universe there is in their esse nothing of the ,divine in itself2 for the created universe is not ,god1 but is from ,god2 and since it is from ,god1 there is in it an image of ,him like the image of a man in a mirror1 wherein indeed the man appears1 but still there is nothing of the man in it4 #fj4 ,i heard several about me in the spiritual world talking together1 who said that they were quite willing to acknowledge that the ,divine is in each and every thing of the universe1 because they behold therein the wonderful works of ,god1 and these are the more wonderful the more interiorly they are examined4 ,and yet1 when they were told that the ,divine is actually in each and every thing of the universe1 they were displeased2 which is a proof that although they assert this they do not believe it4 ,they were therefore asked whether this cannot be seen simply from the marvelous power which is in every seed1 of producing its own vegetable form in like order1 even to new seeds2 also because in every seed an idea of the infinite and eternal is presented2 since there is in seeds an endeavor to multiply themselves and to fructify infinitely and eternally8 ,is not this evident also in every living creature1 even the smallest8 ,in that there are in it organs of sense1 also brains1 a heart1 lungs1 and other parts2 with arteries1 veins1 fibers1 muscles1 and the activities proceeding therefrom2 besides the surpassing marvels of animal nature1 about which whole volumes have been written4 ,all these wonderful things are from ,god2 but the forms with which they are clothed are from earthy matters1 out of which come plants1 and in their order1 men4 ,therefore it is said of man1 ,that he was created out of the ground1 and that he is dust of the earth1 and that the breath of lives was breathed into him 7,genesis #b3g74 ,from which it is plain that the ,divine is not man's own1 but is adjoined to him4 #fa4 ,,all ,,created ,,things ,,have ,,relation ,,in ,a ,,kind ,,of ,,image ,,to ,,man4 ,this can be seen from each and all things of the animal kingdom1 from each and all things of the vegetable kingdom1 and from each and all things of the mineral kingdom4 ,a relation to man in each and all things of the animal kingdom is evident from the following4 ,animals of every kind have limbs by which they move1 organs by which they feel1 and viscera by which these are exercised2 these they have in common with man4 ,they have also appetites and affections similar to man's natural appetites and affections2 and they have inborn knowledges corresponding to their affections1 in some of which there appears a resemblance to what is spiritual1 which is more or less evident in beasts of the earth1 and birds of the air1 and in bees1 silk-worms1 ants1 etc4 ,from this it is that merely natural men consider the living creatures of this kingdom to be like themselves1 except in the matter of speech4 ,a relation to man arising out of each and all things of the vegetable kingdom is evident from this3 they spring forth from seed1 and thereafter proceed step by step through their periods of growth2 they have something akin to marriage1 followed by prolification2 their vegetative soul is use1 and they are forms thereof2 besides many other particulars which have relation to man4 ,these also have been described by various authors4 ,a relation to man deducible from each and every thing of the mineral kingdom is seen only in an endeavor to produce forms which exhibit such a relation 7which forms1 as said above1 are each and all things of the vegetable kingdom71 and in an endeavor to perform uses thereby4 ,for when first a seed falls into the bosom of the earth1 she cherishes it1 and out of herself provides it with nourishment from every source1 that it may shoot up and present itself in a form representative of man4 ,that such an endeavor exists also in its solid parts is evident from corals at the bottom of the seas and from flowers in mines1 where they originate from minerals1 also from metals4 ,this endeavor towards vegetating1 and performing uses thereby1 is the outmost derivation from the ,divine in created things4 #fb4 ,as there is an endeavor of the minerals of the earth towards vegetation1 so there is an endeavor of the plants towards vivification3 this accounts for insects of various kinds corresponding to the odors emanating from plants4 ,this does not arise from the heat of this world's sun1 but from life operating through that heat according to the state of its recipients 7as will be seen in what follows74 #fc4 ,that there is a relation of all things of the created universe to man may be known from the foregoing statements1 yet it can be seen only obscurely2 whereas in the spiritual world this is seen clearly4 ,in that world1 also1 there are all things of the three kingdoms1 and in the midst of them the angel2 he sees them about him1 and also knows that they are representations of himself2 yea1 when the inmost of his understanding is opened he recognizes himself in them1 and sees his image in them1 hardly otherwise than as in a mirror4 #fd4 ,from these and from many other concurring facts which there is not time to adduce now1 it may be known with certainty that ,god is a ,man2 and that the created universe is an image of ,him2 for there is a general relation of all things to ,him1 as well as a particular relation of all things to man4 #fe4 ,,the ,,uses ,,of ,,all ,,created ,,things ,,ascend ,,by ,,degrees ,,from ,,last ,,things ,,to ,,man1 ,,and ,,through ,,man ,,to ,,god ,,the ,,creator1 ,,from ,,whom ,,they ,,are4 ,last things1 as was said above1 are each and all things of the mineral kingdom1 which are materials of various kinds1 of a stony1 saline1 oily1 mineral1 or metallic nature1 covered over with soil formed of vegetable and animal matters reduced to the finest dust4 ,in these lie concealed both the end and the beginning of all uses which are from life4 ,the end of all uses is the endeavor to produce uses1 and the beginning is the acting force from that endeavor4 ,these pertain to the mineral kingdom4 ,middle things are each and all things of the vegetable kingdom1 such as grasses and herbs of every kind1 plants and shrubs of every kind1 and trees of every kind4 ,the uses of these are for the service of each and all things of the animal kingdom1 both imperfect and perfect4 ,these they nourish1 delight1 and vivify2 nourishing the bellies of animals with their vegetable substances1 delighting the animal senses with taste1 fragrance1 and beauty1 and vivifying their affections4 ,the endeavor towards this is in these also from life4 ,first things are each and all things of the animal kingdom4 ,those are lowest therein which are called worms and insects1 the middle are birds and beasts1 and the highest1 men2 for in each kingdom there are lowest1 middle and highest things1 the lowest for the use of the middle1 and the middle for the use of the highest4 ,thus the uses of all created things ascend in order from outmost things to man1 who is first in order4 #ff4 ,in the natural world there are three degrees of ascent1 and in the spiritual world there are three degrees of ascent4 ,all animals are recipients of life4 ,the more perfect are recipients of the life and the three degrees of the natural world1 the less perfect of the life of two degrees of that world1 and the imperfect of one of its degrees4 ,but man alone is a recipient of the life both of the three degrees of the natural world and of the three degrees of the spiritual world4 ,from this it is that man can be elevated above nature1 while the animal cannot4 ,man can think analytically and rationally of the civil and moral things that are within nature1 also of the spiritual and celestial things that are above nature1 yea1 he can be so elevated into wisdom as even to see ,god4 ,but the six degrees by which the uses of all created things ascend in their order even to ,god the ,creator1 will be treated of in their proper place4 ,from this summary1 however1 it can be seen that there is an ascent of all created things to the first1 who alone is ,life1 and that the uses of all things are the very recipients of life2 and from this are the forms of uses4 #fg4 ,it shall also be stated briefly how man ascends1 that is1 is elevated1 from the lowest degree to the first4 ,he is born into the lowest degree of the natural world2 then1 by means of knowledges1 he is elevated into the second degree2 and as he perfects his understanding by knowledges he is elevated into the third degree1 and then becomes rational4 ,the three degrees of ascent in the spiritual world are in man above the three natural degrees1 and do not appear until he has put off the earthly body4 ,when this takes place the first spiritual degree is open to him1 afterwards the second1 and finally the third2 but this only with those who become angels of the third heaven2 these are they that see ,god4 ,those become angels of the second heaven and of the last heaven in whom the second degree and the last degree can be opened4 ,each spiritual degree in man is opened according to his reception of ,divine ,love and ,divine ,wisdom from the ,lord4 ,those who receive something thereof come into the first or lowest spiritual degree those who receive more into the second or middle spiritual degree1 those who receive much into the third or highest degree4 ,but those who receive nothing thereof remain in the natural degrees1 and derive from the spiritual degrees nothing more than an ability to think and thence to speak1 and to will and thence to act1 but not with intelligence4 #fh4 ,of the elevation of the interiors of man1 which belong to his mind1 this also should be known4 ,in everything created by ,god there is reaction4 ,in ,life alone there is action2 reaction is caused by the action of ,life4 ,because reaction takes place when any created thing is acted upon1 it appears as if it belonged to what is created4 ,thus in man it appears as if the reaction were his1 because he has no other feeling than that life is his1 when yet man is only a recipient of life4 ,from this cause it is that man1 by reason of his hereditary evil1 reacts against ,god4 ,but so far as man believes that all his life is from ,god1 and that all good of life is from the action of ,god1 and all evil of life from the reaction of man1 so far his reaction comes to be from ,god's action1 and man acts with ,god as if from himself4 ,the equilibrium of all things is from action and simultaneous reaction1 and in equilibrium everything must be4 ,these things have been said lest man should believe that he himself ascends toward ,god from himself1 and not from the ,lord4 #fi4 ,,the ,,divine1 ,,apart ,,from ,,space1 ,,fills ,,all ,,spaces ,,of ,,the ,,universe4 ,there are two things proper to nature - space and time4 ,from these man in the natural world forms the ideas of his thought1 and thereby his understanding4 ,if he remains in these ideas1 and does not raise his mind above them1 he is in no wise able to perceive things spiritual and ,divine1 for these he involves in ideas drawn from space and time2 and so far as that is done the light lumen of his understanding becomes merely natural4 ,to think from this lumen in reasoning about spiritual and ,divine things1 is like thinking from the thick darkness of night about those things that appear only in the light of day4 ,from this comes naturalism4 ,but he who knows how to raise his mind above ideas of thought drawn from space and time1 passes from thick darkness into light1 and has discernment in things spiritual and ,divine1 and finally sees the things which are in and from what is spiritual and ,divine2 and then from that light he dispels the thick darkness of the natural lumen1 and banishes its fallacies from the middle to the sides4 ,every man who has understanding is able to transcend in thought these properties of nature1 and actually does so2 and he then affirms and sees that the ,divine1 because omnipresent1 is not in space4 ,he is also able to affirm and to see the things that have been adduced above4 ,but if he denies the ,divine ,omnipresence1 and ascribes all things to nature1 then he has no wish to be elevated1 though he can be4 #gj4 ,all who die and become angels put off the two above- mentioned properties of nature1 namely1 space and time2 for they then enter into spiritual light1 in which objects of thought are truths1 and objects of sight are like those in the natural world1 but are correspondent to their thoughts4 ,the objects of their thought which1 as just said1 are truths1 derive nothing at all from space and time2 and though the objects of their sight appear as if in space and in time1 still the angels do not think from space and time4 ,the reason is1 that spaces and times there are not fixed1 as in the natural world1 but are changeable according to the states of their life4 ,in the ideas of their thought1 therefore1 instead of space and time there are states of life1 instead of spaces such things as have reference to states of love1 and instead of times such things as have reference to states of wisdom4 ,from this it is that spiritual thought1 and spiritual speech therefrom1 differ so much from natural thought and natural speech therefrom1 as to have nothing in common except as regards the interiors of things1 which are all spiritual4 ,of this difference more will be said elsewhere4 ,now1 because the thoughts of angels derive nothing from space and time1 but everything from states of life1 when it is said that the ,divine fills spaces angels evidently cannot comprehend it1 for they do not know what spaces are2 but when1 apart from any idea of space1 it is said that the ,divine fills all things1 they clearly comprehend it4 #ga4 ,to make it clear that the merely natural man thinks of spiritual and ,divine things from space1 and the spiritual man apart from space1 let the following serve for illustration4 ,the merely natural man thinks by means of ideas which he has acquired from objects of sight1 in all of which there is figure partaking of length1 breadth1 and height1 and of shape determined by these1 either angular or circular4 ,these conceptions are manifestly present in the ideas of his thought concerning things visible on earth2 they are also in the ideas of his thought concerning those not visible1 such as civil and moral affairs4 ,this he is unconscious of2 but they are nevertheless there1 as continuations4 ,with a spiritual man it is different1 especially with an angel of heaven1 whose thought has nothing in common with figure and form that derives anything from spiritual length1 breadth1 and height1 but only with figure and form derived from the state of a thing resulting from the state of its life4 ,consequently1 instead of length of space he thinks of the good of a thing from good of life2 instead of breadth of space1 of the truth of a thing from truth of life2 and instead of height1 of the degrees of these4 ,thus he thinks from the correspondence there is between things spiritual and things natural4 ,from this correspondence it is that in the ,word length signifies the good of a thing1 breadth the truth of a thing1 and height the degrees of these4 ,from this it is evident that an angel of heaven1 when he thinks of the ,divine ,omnipresence1 can by no means think otherwise than that the ,divine1 apart from space1 fills all things4 ,and that which an angel thinks is truth1 because the light which enlightens his understanding is ,divine ,wisdom4 #gb4 ,this is the basis of thought concerning ,god2 for without it1 what is to be said of the creation of the universe by ,god-,man1 of ,his ,providence1 ,omnipotence1 ,omnipresence and ,omniscience1 even if understood1 cannot be kept in mind2 since the merely natural man1 even while he has these things in his understanding1 sinks back into his life's love1 which is that of his will2 and that love dissipates these truths1 and immerses his thought in space1 where his lumen1 which he calls rational1 abides1 not knowing that so far as he denies these things1 he is irrational4 ,that this is so1 may be confirmed by the idea entertained of this truth1 that ,,god is a ,,man4 ,read with attention1 ,i pray you1 what has been said above 7n4 #aa-ac7 and what follows after1 and your understanding will accept it4 ,but when you let your thought down into the natural lumen which derives from space1 will not these things be seen as paradoxes8 and if you let it down far1 will you not reject them8 ,this is why it is said that the ,divine fills all spaces of the universe1 and why it is not said that ,god-,man fills them4 ,for if this were said1 the merely natural lumen would not assent4 ,but to the proposition that the ,divine fills all space1 it does assent1 because this agrees with the mode of speech of the theologians1 that ,god is omnipresent1 and hears and knows all things4 7,on this subject1 more may be seen above1 n4 #g-aj474 #gc4 ,,the ,,divine ,,is ,,in ,,all ,,time1 ,,apart ,,from ,,time4 ,as the ,divine1 apart from space1 is in all space1 so also1 apart from time1 is it in all time4 ,for nothing which is proper to nature can be predicated of the ,divine1 and space and time are proper to nature4 ,space in nature is measurable1 and so is time4 ,this is measured by days1 weeks1 months1 years1 and centuries2 days are measured by hours2 weeks and months by days2 years by the four seasons2 and centuries by years4 ,nature derives this measurement from the apparent revolution and annual motion of the sun of the world4 ,but in the spiritual world it is different4 ,the progressions of life in that world appear in like manner to be in time1 for those there live with one another as men in the world live with one another2 and this is not possible without the appearance of time4 ,but time there is not divided into periods as in the world1 for their sun is constantly in the east and is never moved away2 for it is the ,lord's ,divine ,love that appears to them as a sun4 ,wherefore they have no days1 weeks1 months1 years1 centuries1 but in place of these there are states of life1 by which a distinction is made which cannot be called1 however1 a distinction into periods1 but into states4 ,consequently1 the angels do not know what time is1 and when it is mentioned they perceive in place of it state2 and when state determines time1 time is only an appearance4 ,for joyfulness of state makes time seem short1 and joylessness of state makes time seem long2 from which it is evident that time in the spiritual world is nothing but quality of state4 ,it is from this that in the ,word1 hours1 days1 weeks1 months1 and years1 signify states and progressions of state in series and in the aggregate2 and when times are predicated of the church1 by its morning is meant its first state1 by mid-day its fullness by evening its decline1 and by night its end4 ,the four seasons of the year spring1 summer1 autumn1 and winter1 have a like meaning4 #gd4 ,from the above it can be seen that time makes one with thought from affection2 for from that is the quality of man's state4 ,and with progressions of time1 in the spiritual world1 distances in progress through space coincide2 as may be shown from many things4 ,for instance1 in the spiritual world ways are actually shortened or are lengthened in accordance with the longings that are of thought from affection4 ,from this1 also1 comes the expression1 spaces of time4 ,moreover1 in cases where thought does not join itself to its proper affection in man1 as in sleep1 the lapse of time is not noticed4 #ge4 ,now as times which are proper to nature in its world are in the spiritual world pure states1 which appear progressive because angels and spirits are finite1 it may be seen that in ,god they are not progressive because ,he is ,infinite1 and infinite things in ,him are one 7as has been shown above1 n4 #ag-bb74 ,from this it follows that the ,divine in all time is apart from time4 #gf4 ,he who has no knowledge of ,god apart from time and is unable from any perception to think of ,him1 is thus utterly unable to conceive of eternity in any other way than as an eternity of time2 in which case1 in thinking of ,god from eternity he must needs become bewildered2 for he thinks with regard to a beginning1 and beginning has exclusive reference to time4 ,his bewilderment arises from the idea that ,god had existence from ,himself1 from which he rushes headlong into an origin of nature from herself2 and from this idea he can be extricated only by a spiritual or angelic idea of eternity1 which is an idea apart from time2 and when time is separated1 the ,eternal and the ,divine are the same1 and the ,divine is the ,divine in itself1 not from itself4 ,the angels declare that while they can conceive of ,god from eternity1 they can in no way conceive of nature from eternity1 still less of nature from herself and not at all of nature as nature in herself4 ,for that which is in itself is the very ,esse1 from which all things are2 ,esse in itself is very life1 which is the ,divine ,love of ,divine ,wisdom and the ,divine ,wisdom of ,divine ,love4 ,for the angels this is the ,eternal1 an ,eternal as removed from time as the uncreated is from the created1 or the infinite from the finite1 between which1 in fact1 there is no ratio4 #gg4 ,,the ,,divine ,,in ,,things ,,greatest ,,and ,,least ,,is ,,the ,,same4 ,this follows from the two preceding articles1 that the ,divine apart from space is in all space1 and apart from time is in all time4 ,moreover1 there are spaces greater and greatest1 and lesser and least2 and since spaces and times1 as said above1 make one1 it is the same with times4 ,in these the ,divine is the same1 because the ,divine is not varying and changeable1 as everything is which belongs to nature1 but is unvarying and unchangeable1 consequently the same everywhere and always4 #gh4 ,it seems as if the ,divine were not the same in one person as in another2 as if1 for instance1 it were different in the wise and in the simple1 or in an old man and in a child4 ,but this is a fallacy arising from appearance2 the man is different1 but the ,divine in him is not different4 ,man is a recipient1 and the recipient or receptacle is what varies4 ,a wise man is a recipient of ,divine ,love and ,divine ,wisdom more adequately1 and therefore more fully1 than a simple man2 and an old man who is also wise1 more than a little child or boy2 yet the ,divine is the same in the one as in the other4 ,it is in like manner a fallacy arising from appearance1 that the ,divine is different with angels of heaven from what it is with men on the earth1 because the angels of heaven are in wisdom ineffable1 while men are not2 but the seeming difference is not in the ,lord but in the subjects1 according to the quality of their reception of the ,divine4 #gi4 ,that the ,divine is the same in things greatest and least1 may be shown by means of heaven and by means of an angel there4 ,the ,divine in the whole heaven and the ,divine in an angel is the same2 therefore even the whole heaven may appear as one angel4 ,so is it with the church1 and with a man of the church4 ,the greatest form receptive of the ,divine is the whole heaven together with the whole church2 the least is an angel of heaven and a man of the church4 ,sometimes an entire society of heaven has appeared to me as one angel-man2 and it was told that it may appear like a man as large as a giant1 or like a man as small as an infant2 and this1 because the ,divine in things greatest and least is the same4 #hj4 ,the ,divine is also the same in the greatest and in the least of all created things that are not alive2 for it is in all the good of their use4 ,these1 moreover1 are not alive for the reason that they are not forms of life but forms of uses2 and the form varies according to the excellence of the use4 ,but how the ,divine is in these things will be stated in what follows1 where creation is treated of4 #ha4 ,put away space1 and deny the possibility of a vacuum1 and then think of ,divine ,love and of ,divine ,wisdom as being ,essence itself1 space having been put away and a vacuum denied4 ,then think according to space2 and you will perceive that the ,divine1 in the greatest and in the least things of space1 is the same2 for in essence abstracted from space there is neither great nor small1 but only the same4 #hb4 ,something shall now be said about vacuum4 ,i once heard angels talking with ,newton about vacuum1 and saying that they could not tolerate the idea of a vacuum as being nothing1 for the reason that in their world which is spiritual1 and which is within or above the spaces and times of the natural world1 they equally feel1 think1 are affected1 love1 will1 breathe1 yea1 speak and act1 which would be utterly impossible in a vacuum which is nothing1 since nothing is nothing1 and of nothing not anything can be affirmed4 ,newton said that he now knew that the ,divine1 which is ,being itself1 fills all things1 and that to him the idea of nothing as applied to vacuum is horrible1 because that idea is destructive of all things2 and he exhorts those who talk with him about vacuum to guard against the idea of nothing1 comparing it to a swoon1 because in nothing no real activity of mind is possible4 #hc4 ,,part ,,second4 ,,divine ,,love ,,and ,,divine ,,wisdom ,,appear ,,in ,,the ,,spiritual ,,world ,,as ,a ,,sun4 ,there are two worlds1 the spiritual and the natural4 ,the spiritual world does not draw anything from the natural1 nor the natural world from the spiritual4 ,the two are totally distinct1 and communicate only by correspondences1 the nature of which has been abundantly shown elsewhere4 ,to illustrate this by an example3 heat in the natural world corresponds to the good of charity in the spiritual world1 and light in the natural world corresponds to the truth of faith in the spiritual world2 and who does not see that heat and the good of charity1 and that light and the truth of faith1 are wholly distinct8 ,at first sight they appear as distinct as two entirely different things4 ,they so appear when one inquires what the good of charity has in common with heat1 or the truth of faith with light2 when in fact1 spiritual heat is that good1 and spiritual light is that truth4 ,although these things are in themselves so distinct1 they make one by correspondence4 ,they make one in this way3 when man reads1 in the ,word1 of heat and light1 the spirits and angels who are with the man perceive charity instead of heat1 and faith instead of light4 ,this example is adduced1 in order that it may be known that the two worlds1 the spiritual and the natural1 are so distinct as to have nothing in common with each other2 yet are so created as to have communication1 yea1 conjunction by means of correspondences4 #hd4 ,since these two worlds are so distinct1 it can be seen very clearly that the spiritual world is under another sun than the natural world4 ,for in the spiritual world1 must as in the natural1 there is heat and light2 but the heat there1 as well as the light1 is spiritual2 and spiritual heat is the good of charity1 and spiritual light is the truth of faith4 ,now since heat and light can originate only in a sun1 it is evident that the spiritual world has a different sun from the natural world2 and further1 that the sun of the spiritual world in its essence is such that spiritual heat and light can come forth from it2 whereas the sun of the natural world in its essence is such that natural heat can come forth from it4 ,everything spiritual has relation to good and truth1 and can spring from no other source than ,divine ,love and ,divine ,wisdom2 for all good is of love and all truth is of wisdom2 that they have no other origin any discerning man can see4 #he4 ,that there is any other sun than that of the natural world has hitherto been unknown4 ,the reason is1 that the spiritual of man has so far passed over into his natural1 that he does not know what the spiritual is1 and thus does not know that there is a spiritual world1 the abode of spirits and angels1 other than and different from the natural world4 ,since the spiritual world has lain so deeply hidden from the knowledge of those who are in the natural world1 it has pleased the ,lord to open the sight of my spirit1 that ,i might see the things which are in that world1 just as ,i see those in the natural world1 and might afterwards describe that world2 which has been done in the work ,heaven and ,hell1 in one chapter of which the sun of the spiritual world is treated of4 ,for that sun has been seen by me2 and it appeared of the same size as the sun of the natural world2 also fiery like it1 but more glowing4 ,it has also been made known to me that the whole angelic heaven is under that sun2 and that angels of the third heaven see it constantly1 angels of the second heaven very often1 and angels of the first or outmost heaven sometimes4 ,that all their heat and all their light1 as well as all things that are manifest in that world1 are from that sun will be seen in what follows4 #hf4 ,that sun is not the ,lord ,himself1 but is from the ,lord4 ,it is the ,divine ,love and the ,divine ,wisdom proceeding from ,him that appear as a sun in that world4 ,and because ,love and ,wisdom in the ,lord are one 7as shown in ,part ,i471 that sun is said to be ,divine ,love2 for ,divine ,wisdom is of ,divine ,love1 consequently is ,love4 #hg4 ,since love and fire mutually correspond1 that sun appears before the eyes of the angels as fiery2 for angels cannot see love with their eyes1 but they see in the place of love what corresponds to it4 ,for angels1 equally with men1 have an internal and an external2 it is their internal that thinks and is wise1 and that wills and loves2 it is their external that feels1 sees1 speaks and acts4 ,all their externals are correspondences of internals2 but the correspondences are spiritual1 not natural4 ,moreover1 ,divine love is felt as fire by spiritual beings4 ,for this reason fire1 when mentioned in the ,word1 signifies love4 ,in the ,israelitish ,church1 holy fire signified love2 and this is why1 in prayers to ,god1 it is customary to ask that heavenly fire1 that is ,divine ,love1 may kindle the heart4 #hh4 ,with such a difference between the spiritual and the natural 7as shown above1 n4 #hc71 nothing from the sun of the natural world1 that is1 nothing of its heat and light1 nor anything pertaining to any earthly object1 can pass over into the spiritual world4 ,to the spiritual world the light of the natural world is thick darkness1 and its heat is death4 ,nevertheless1 the heat of the world can be vivified by the influx of heavenly heat1 and the light of the world can be illumined by the influx of heavenly light4 ,influx is effected by correspondences2 and it cannot be effected by continuity4 #hi4 ,,out ,,of ,,the ,,sun ,,that ,,takes ,,form existit ,,from ,,the ,,divine ,,love ,,and ,,the ,,divine ,,wisdom1 ,,heat ,,and ,,light ,,go ,,forth4 ,in the spiritual world where angels and spirits are there are heat and light1 just as in the natural world where men are2 moreover in like manner as heat1 the heat is felt and the light is seen as light4 ,still the heat and light of the spiritual world and of the natural world are 7as said above7 so entirely different as to have nothing in common4 ,they differ one from the other as what is alive differs from what is dead4 ,the heat of the spiritual world in itself is alive2 so is the light2 but the heat of the natural world in itself is dead2 so is its light4 ,for the heat and light of the spiritual world go forth from a sun that is pure love1 while the heat and light of the natural world go forth from a sun that is pure fire2 and love is alive1 and the ,divine ,love is ,life itself2 while fire is dead1 and solar fire is death itself1 and may be so called because it has nothing whatever of life in it4 #ij4 ,since angels are spiritual they can live in no other than spiritual heat and light1 while men can live in no other than natural heat and light2 for what is spiritual accords with what is spiritual1 and what is natural with what is natural4 ,if an angel were to derive the least particle from natural heat and light he would perish2 for it is totally discordant with his life4 ,as to the interiors of the mind every man is a spirit4 ,when he dies he withdraws entirely from the world of nature1 leaving behind him all its belongings1 and enters a world where there is nothing of nature4 ,in that world he lives so separated from nature that there is no communication whatever by continuity1 that is1 as between what is purer and grosser1 but only like that between what is prior and posterior2 and between such no communication is possible except by correspondences4 ,from this it can be seen that spiritual heat is not a purer natural heat1 or spiritual light a purer natural light1 but that they are altogether of a different essence2 for spiritual heat and light derive their essence from a sun which is pure ,love1 and this is ,life itself2 while natural heat and light derive their essence from a sun which is pure fire1 in which 7as said above7 there is absolutely nothing of life4 #ia4 ,such being the difference between the heat and light of the two worlds1 it is very evident why those who are in the one world cannot see those who are in the other world4 ,for the eyes of man1 who sees from natural light1 are of the substance of his world1 and the eyes of an angel are of the substance of his world2 thus in both cases they are formed for the proper reception of their own light4 ,from all this it can be seen from how much ignorance those think who1 because they cannot see angels and spirits with their eyes1 are unwilling to believe them to be men4 #ib4 ,hitherto it has not been known that angels and spirits are in a totally different light and different heat from men4 ,it has not been known even that another light and another heat are possible4 ,for man in his thought has not penetrated beyond the interior or purer things of nature4 ,and for this reason many have placed the abodes of angels and spirits in the ether1 and some in the stars - thus within nature1 and not above or outside of it4 ,but1 in truth1 angels and spirits are entirely above or outside of nature1 and are in their own world1 which is under another sun4 ,and since in that world spaces are appearances 7as was shown above71 angels and spirits cannot be said to be in the ether or in the stars2 in fact1 they are present with man1 conjoined to the affection and thought of his spirit2 since man is a spirit1 and because of that thinks and wills2 consequently the spiritual world is wherever man is1 and in no wise away from him4 ,in a word1 every man as regards the interiors of his mind is in that world1 in the midst of spirits and angels there2 and he thinks from its light1 and loves from its heat4 #ic4 ,,the ,,sun ,,of ,,the ,,spiritual ,,world ,,is ,,not ,,god1 ,,but ,,is ,a ,,proceeding ,,from ,,the ,,divine ,,love ,,and ,,divine ,,wisdom ,,of ,,god-,,man2 ,,so ,,also ,,are ,,the ,,heat ,,and ,,light ,,from ,,that ,,sun4 ,by that sun which is before the eyes of the angels1 and from which they have heat and light1 is not meant the ,lord ,himself1 but the first proceeding from ,him1 which is the highest degree of spiritual heat4 ,the highest degree of spiritual heat is spiritual fire1 which is ,divine ,love and ,divine ,wisdom in their first correspondence4 ,on this account that sun appears fiery1 and to the angels is fiery1 but not to men4 ,fire which is fire to men is not spiritual1 but natural2 and between the two fires there is a difference like the difference between what is alive and what is dead4 ,therefore the spiritual sun by its heat vivifies spiritual beings and renews spiritual objects4 ,the natural sun does the same for natural beings and natural objects2 yet not from itself1 but by means of an influx of spiritual heat1 to which it renders aid as a kind of substitute4 #id4 ,this spiritual fire1 in which also there is light in its origin1 becomes spiritual heat and light1 which decrease in their going forth4 ,this decrease is effected by degrees1 which will be treated of in what follows4 ,the ancients represented this by circles glowing with fire and resplendent with light around the head of ,god1 as is common also at the present day in paintings representing ,god as a ,man4 #ie4 ,that love begets heat1 and wisdom light1 is manifest from actual experience4 ,when man loves he grows warm1 and when he thinks from wisdom he sees things as it were in light4 ,and from this it is evident that the first proceeding of love is heat1 and that the first proceeding of wisdom is light4 ,that they are also correspondences is obvious2 for heat takes place existit not in love itself1 but from love in the will1 and thence in the body2 and light takes place not in wisdom1 but in the thought of the understanding1 and thence in the speech4 ,consequently love and wisdom are the essence and life of heat and light4 ,heat and light are what proceed1 and because they are what proceed1 they are also correspondences4 #if4 ,that spiritual light is altogether distinct from natural light1 any one may know if he observes the thoughts of his mind4 ,for when the mind thinks1 it sees its objects in light1 and they who think spiritually see truths1 and this at midnight just as well as in the daytime4 ,for this reason light is predicated of the understanding1 and the understanding is said to see2 thus one sometimes declares of something which another says that he sees 7that is1 understands7 that it is so4 ,the understanding1 because it is spiritual1 cannot thus see by natural light1 for natural light does not inhere in man1 but withdraws with the sun4 ,from this it is obvious that the understanding enjoys a light different from that of the eye1 and that this light is from a different origin4 #ig4 ,let every one beware of thinking that the sun of the spiritual world is ,god ,himself4 ,god ,himself is a ,man4 ,the first proceeding from ,his ,love and ,wisdom is that fiery spiritual substance which appears before the angels as a sun4 ,when1 therefore1 the ,lord manifests ,himself to the angels in person1 ,he manifests ,himself as a ,man2 and this sometimes in the sun1 sometimes outside of it4 #ih4 ,it is from this correspondence that in the ,lord the ,lord is called not only a sun but also fire and light4 ,and by the sun is meant ,himself as to ,divine ,love and ,divine ,wisdom together2 by fire ,himself in respect to ,divine ,love1 and by light ,himself in respect to ,divine ,wisdom4 #ii4 ,,spiritual ,,heat ,,and ,,light ,,in ,,proceeding ,,from ,,the ,,lord ,,as ,a ,,sun1 ,,make ,,one1 ,,just ,,as ,,his ,,divine ,,love ,,and ,,divine ,,wisdom ,,make ,,one4 ,how ,divine ,love and ,divine ,wisdom in the ,lord make one has been explained in ,part ,i42 in like manner heat and light make one1 because they proceed from these1 and the things which proceed make one by virtue of their correspondence1 heat1 corresponding to love1 and light to wisdom4 ,from this it follows that as ,divine ,love is ,divine ,esse ,being and ,divine ,wisdom is ,divine ,existere ,taking form 7as shown above1 n4 #ad-af71 so spiritual heat is thy ,divine proceeding from ,divine ,esse1 and spiritual light is the ,divine proceeding from ,divine ,existere4 ,and as by that union ,divine ,love is of ,divine ,wisdom1 and ,divine ,wisdom is of ,divine ,love 7as shown above1 n4 #ce-ci71 so spiritual heat is of spiritual light1 and spiritual light is of spiritual heat ,and because there is such a union it follows that heat and light1 in proceeding from the ,lord as a sun1 are one4 ,it will be seen1 however1 in what follows1 that they are not received as one by angels and men4 #ajj4 ,the heat and light that proceed from the ,lord as a sun are what in an eminent sense are called the spiritual1 and they are called the spiritual in the singular number1 because they are one2 when1 therefore1 the spiritual is mentioned in the following pages1 it is meant both these together4 ,from that spiritual it is that the whole of that world is called spiritual4 ,through that spiritual1 all things of that world derive their origin1 and also their name4 ,that heat and that light are called the spiritual1 because ,god is called ,spirit1 and ,god as ,spirit is the spiritual going forth4 ,god1 by virtue of ,his own very ,essence1 is called ,jehovah2 but by means of that going forth ,he ,vivifies and enlightens angels of heaven and men of the church4 ,consequently1 vivification and enlightenment are said to be effected by the ,spirit of ,jehovah4 #aja4 ,that heat and light1 that is1 the spiritual going forth from the ,lord as a ,sun1 make one1 may be illustrated by the heat and light that go forth from the sun of the natural world4 ,these two also make one in their going out from that sun4 ,that they do not make one on earth is owing not to the sun1 but to the earth4 ,for the earth revolves daily round its axis1 and has a yearly motion following the ecliptic1 which gives the appearance that heat and light do not make one4 ,for in the middle of summer there is more of heat than of light1 and in the middle of winter more of light than of heat4 ,in the spiritual world it is the same1 except that there is in that world no daily or yearly motion of the earth2 but the angels turn themselves1 some more1 some less1 to the ,lord2 those who turn themselves more1 receive more from heat and less from light1 and those who turn themselves less to the ,lord receive more from light and less from heat4 ,from this it is that the heavens1 which consist of angels1 are divided into two kingdoms1 one called celestial1 the other spiritual4 ,the celestial angels receive more from heat1 and the spiritual angels more from light4 ,moreover1 the lands they inhabit vary in appearance according to their reception of heat and light4 ,if this change of state of the angels is substituted for the motion of the earth1 the correspondence is complete4 #ajb4 ,in what follows it will be seen1 also1 that all spiritual things that originate through the heat and light of their sun1 make one in like manner when regarded in themselves1 but when regarded as proceeding from the affections of the angels do not make one4 ,when heat and light make one in the heavens1 it is with the angels as if it were spring2 but when they do not make one1 it is either like summer or like winter - not like the winter in the frigid zones1 but like the winter in the warmer zone4 ,thus reception of love and wisdom in equal measure is the very angelic state1 and therefore an angel is an angel of heaven according to the union in him of love and wisdom4 ,it is the same with the man of the church1 when love and wisdom1 that is1 charity and faith1 make one in him4 #ajc4 ,,the ,,sun ,,of ,,the ,,spiritual ,,world ,,appears ,,at ,a ,,middle ,,altitude1 ,,far ,,off ,,from ,,the ,,angels1 ,,like ,,the ,,sun ,,of ,,the ,,natural ,,world ,,from ,,men4 ,most people take with them out of the world an idea of ,god1 as being above the head1 on high1 and an idea of the ,lord1 as living in heaven among the angels4 ,they take with them this idea of ,god because1 in the ,word1 ,god is called the ,most ,high1 and is said to dwell on high2 therefore in prayer and worship men raise their eyes and hands upwards1 not knowing that by ,the ,most ,high is signified the inmost4 ,they take with them the idea of the ,lord as being in heaven among the angels1 because men think of ,him as they think of another man1 some thinking of ,him as they think of an angel1 not knowing that the ,lord is the ,very and ,only ,god who rules the universe1 who if ,he were among the angels in heaven1 could not have the universe under ,his gaze and under ,his care and government4 ,and unless ,he shone as a sun before those who are in the spiritual world1 angels could have no light2 for angels are spiritual1 and therefore no other than spiritual light is in accord with their essence4 ,that there is light in the heavens1 immensely exceeding the light on earth1 will be seen below where degrees are discussed4 #ajd4 ,as regards the sun1 therefore1 from which angels have light and heat1 it appears above the lands on which the angels dwell1 at an elevation of about forty-five degrees1 which is the middle altitude2 it also appears far off from the angels like the sun of the world from men4 ,the sun appears constantly at that altitude and at that distance1 and does not move from its place4 ,hence it is that angels have no times divided into days and years1 nor any progression of the day from morning1 through midday to evening and into night2 nor any progression of the year from spring1 through summer to autumn1 into winter2 but there is perpetual light and perpetual spring2 consequently1 with the angels1 as was said above1 in place of times there are states4 #aje4 ,the sun of the spiritual world appears at a middle altitude chiefly for the following reasons3 ,first1 the heat and light which proceed from that sun are thus at their medium intensity1 consequently are equally proportioned and thus properly attempered4 ,for if the sun were to appear above the middle altitude more heat than light would be perceived1 if below it more light than heat2 as is the case on earth when the sun is above or below the middle of the sky2 when above1 the heat increases beyond the light1 when below1 the light increases beyond the heat2 for light remains the same in summer and in winter1 but heat increases and diminishes according to the degree of the sun's altitude4 ,secondly1 the sun of the spiritual world appears in a middle altitude above the angelic heaven1 because there is thus a perpetual spring in all the angelic heavens1 whereby the angels are in a state of peace2 for this state corresponds to springtime on earth4 ,thirdly1 angels are thus enabled to turn their faces constantly to the ,lord1 and behold ,him with their eyes4 ,for at every turn of their bodies1 the angels have the east1 thus the ,lord1 before their faces4 ,this is peculiar to that world1 and would not be the case if the sun of that world were to appear above or below the middle altitude1 and least of all if it were to appear overhead in the zenith4 #ajf4 ,if the sun of the spiritual world did not appear far off from the angels1 like the sun of the natural world from men1 the whole angelic heaven1 and hell under it1 and our terraqueous globe under these1 would not be under the view1 the care1 the omnipresence1 omniscience1 omnipotence1 and providence of the ,lord2 comparatively as the sun of our world1 if it were not at such a distance from the earth as it appears1 could not be present and powerful in all lands by its heat and light1 and therefore could not render its aid1 as a kind of substitute1 to the sun of the spiritual world4 #ajg4 ,it is very necessary to be known that there are two suns1 one spiritual1 the other natural2 a spiritual sun for those who are in the spiritual world1 and a natural sun for those who are in the natural world4 ,unless this is known1 nothing can be properly understood about creation and about man1 which are the subjects here to be treated of4 ,effects may1 it is true1 be observed1 but unless at the same time the causes of effects are seen1 effects can only appear as it were in the darkness of night4 #ajh4 ,,the ,,distance ,,between ,,the ,,sun ,,and ,,the ,,angels ,,in ,,the ,,spiritual ,,world ,,is ,,an ,,appearance ,,according ,,to ,,reception ,,by ,,them ,,of ,,divine ,,love ,,and ,,divine ,,wisdom4 ,all fallacies which prevail with the evil and the simple arise from appearances which have been confirmed4 ,so long as appearances remain appearances1 they are apparent truths1 according to which every one may think and speak2 but when they are accepted as real truths1 which is done when they are confirmed1 then apparent truths become falsities and fallacies4 ,for example3 ,it is an appearance that the sun is borne around the earth daily1 and follows yearly the path of the ecliptic4 ,so long as this appearance is not confirmed it is an apparent truth1 according to which any one may think and speak2 for he may say that the sun rises and sets and thereby causes morning1 midday1 evening1 and night2 also that the sun is now in such or such a degree of the ecliptic or of its altitude1 and thereby causes spring1 summer1 autumn1 and winter4 ,but when this appearance is confirmed as the real truth1 then the confirmer thinks and utters a falsity springing from a fallacy4 ,it is the same with innumerable other appearances1 not only in natural1 civil1 and moral1 but also in spiritual affairs4 #aji4 ,it is the same with the distance of the sun of the spiritual world1 which sun is the first proceeding of the ,lord's ,divine ,love and ,divine ,wisdom4 ,the truth is that there is no distance1 but that the distance is an appearance according to the reception of ,divine ,love and ,wisdom by the angels in their degree4 ,that distances1 in the spiritual world1 are appearances may be seen from what has been shown above 7as in n4 #g-i1 ,that the ,divine is not in space2 and in n4 #fi-gb1 ,that the ,divine1 apart from space1 fills all spaces74 ,if there are no spaces1 there are no distances1 or1 what is the same1 if spaces are appearances1 distances also are appearances1 for distances are of space4 #aaj4 ,the sun of the spiritual world appears at a distance from the angels1 because they receive ,divine ,love and ,divine ,wisdom in the measure of heat and light that is adequate to their states4 ,for an angel1 because created and finite1 cannot receive the ,lord in the first degree of heat and light1 such as is in the sun2 if he did he would be entirely consumed4 ,the ,lord1 therefore1 is received by angels in a degree of heat and light corresponding to their love and wisdom4 ,the following may serve for illustration4 ,an angel of the lowest heaven cannot ascend to the angels of the third heaven2 for if he ascends and enters their heaven1 he falls into a kind of swoon1 and his life as it were1 strives with death2 the reason is that he has a less degree of love and wisdom1 and the heat of his love and the light of his wisdom are in the same degree as his love and wisdom4 ,what1 then1 would be the result if an angel were even to ascend toward the sun1 and come into its fire8 ,on account of the differences of reception of the ,lord by the angels1 the heavens also appear separate from one another4 ,the highest heaven1 which is called the third1 appears above the second1 and the second above the first2 not that the heavens are apart1 but they appear to be apart1 for the ,lord is present equally with those who are in the lowest heaven and with those who are in the third heaven4 ,that which causes the appearance of distance is not in the ,lord but in the subjects1 that is1 the angels4 #aaa4 ,that this is so can hardly be comprehended by a natural idea1 because in such there is space1 but by a spiritual idea1 such as angels have1 it can be comprehended1 because in such there is no space4 ,yet even by a natural idea this much can be comprehended1 that love and wisdom 7or what is the same1 the ,lord1 who is ,divine ,love and ,divine ,wisdom7 cannot advance through spaces1 but is present with each one according to reception4 ,that the ,lord is present with all1 ,he teaches in ,matthew 7#bh3bj71 and that ,he makes ,his abode with those who love ,him1 in ,john 7#ad3bc74 #aab4 ,as this has been proved by means of the heavens and the angels1 it may seem a matter of too exalted wisdom2 but the same is true of men4 ,men1 as to the interiors of their minds1 are warmed and illuminated by that same sun4 ,they are warmed by its heat and illuminated by its light in the measure in which they receive love and wisdom from the ,lord4 ,the difference between angels and men is that angels are under the spiritual sun only1 but men are not only under that sun1 but also under the sun of this world2 for men's bodies can begin and continue to exist only under both suns2 but not so the bodies of angels1 which are spiritual4 #aac4 ,,angels ,,are ,,in ,,the ,,lord1 ,,and ,,the ,,lord ,,in ,,them2 ,,and ,,because ,,angels ,,are ,,recipients1 ,,the ,,lord ,,alone ,,is ,,heaven4 ,heaven is called the dwelling-place of ,god1 also the throne of ,god1 and from this it is believed that ,god is there as is a king in his kingdom4 ,but ,god 7that is1 the ,lord7 is in the sun above the heavens1 and by ,his presence in heat and light1 is in the heavens 7as is shown in the last two paragraphs74 ,but although the ,lord is present in heaven in that manner1 still ,he is there as ,he is in ,himself4 ,for 7as shown just above1 n4 #ajh-aab7 the distance between the sun and heaven is not distance1 but appearance of distance2 and since that distance is only an appearance it follows that the ,lord ,himself is in heaven1 for ,he is in the love and wisdom of the angels of heaven2 and since ,he is in the love and wisdom of all angels1 and the angel constitute heaven1 ,he is in the whole heaven4 #aad4 ,the ,lord not only is in heaven1 but also is heaven itself2 for love and wisdom are what make the angel1 and these two are the ,lord's in the angels2 from which it follows that the ,lord is heaven4 ,for angels are not angels from what is their own2 what is their own is altogether like what is man's own1 which is evil4 ,an angel's own is such because all angels were once men1 and this own clings to the angels from their birth4 ,it is only put aside1 and so far as it is put aside the angels receive love and wisdom1 that is1 the ,lord1 in themselves4 ,any one1 if he will only elevate his understanding a little1 can see that the ,lord can dwell in angels1 only in what is ,his1 that is1 in what is ,his very own1 which is love and wisdom1 and not at all in the selfhood of angels1 which is evil4 ,from this it is1 that so far as evil is put away so far the ,lord is in them1 and so far they are angels4 ,the very angelic of heaven is ,love ,divine and ,wisdom ,divine4 ,this ,divine is called the angelic when it is in angels4 ,from this1 again1 it is evident that angels are angels from the ,lord1 and not from themselves2 consequently1 the same is true of heaven4 #aae4 ,but how the ,lord is in an angel and an angel in the ,lord cannot be comprehended1 unless the nature of their conjunction is known4 ,conjunction is of the ,lord with the angel and of the angel with the ,lord2 conjunction1 therefore1 is reciprocal4 ,on the part of the angel it is as follows4 ,the angel1 in like manner as man1 has no other perception than that he is in love and wisdom from himself1 consequently that love and wisdom are1 as it were1 his or his own4 ,unless he so perceived there would be no conjunction1 thus the ,lord would not be in him1 nor he in the ,lord4 ,nor can it be possible for the ,lord to be in any angel or man1 unless the one in whom the ,lord is1 with love and wisdom1 has a perception and sense as if they were his4 ,by this means the ,lord is not only received1 but also1 when received1 is retained1 and likewise loved in return4 ,and by this1 also1 the angel is made wise and continues wise4 ,who can wish to love the ,lord and his neighbor1 and who can wish to be wise1 without a sense and perception that what he loves1 learns1 and imbibes is1 as it were1 his own8 ,who otherwise can retain it in himself8 ,if this were not so1 the inflowing love and wisdom would have no abiding-place1 for it would flow through and not affect2 thus an angel would not be an angel1 nor would man be a man2 he would be merely like something inanimate4 ,from all this it can be seen that there must be an ability to reciprocate that there may be conjunction4 #aaf4 ,it shall now be explained how it comes that an angel perceives and feels as his1 and thus receives and retains that which yet is not his2 for1 as was said above1 an angel is not an angel from what is his1 but from those things which he has from the ,lord4 ,the essence of the matter is this3- ,every angel has freedom and rationality2 these two he has to the end that he may be capable of receiving love and wisdom from the ,lord4 ,yet neither of these1 freedom nor rationality1 is his1 they are the ,lord's in him4 ,but since the two are intimately conjoined to his life1 so intimately that they may be said to be joined into it1 they appear to be his own4 ,it is from them that he is able to think and will1 and to speak and act2 and what he thinks1 wills1 speaks1 and does from them1 appears as if it were from himself4 ,this gives him the ability to reciprocate1 and by means of this conjunction is possible4 ,yet so far as an angel believes that love and wisdom are really in him1 and thus lays claim to them for himself as if they were his1 so far the angelic is not in him1 and therefore he has no conjunction with the ,lord2 for he is not in truth1 and as truth makes one with the light of heaven1 so far he cannot be in heaven2 for he thereby denies that he lives from the ,lord1 and believes that he lives from himself1 and that he therefore possesses ,divine essence4 ,in these two1 freedom and rationality1 the life which is called angelic and human consists4 ,from all this it can be seen that for the sake of conjunction with the ,lord1 - the angel has the ability to reciprocate1 but that this ability1 in itself considered1 is not his but the ,lord's4 ,from this it is1 that if he abuses his ability to reciprocate1 by which he perceives and feels as his what is the ,lord's1 which is done by appropriating it to himself he falls from the angelic state4 ,that conjunction is reciprocal1 the ,lord ,himself teaches 7,john #ad3bj-bd2 #aed-f72 also that the conjunction of the ,lord with man and of man with the ,lord1 is in those things of the ,lord that are called ,his words 7,john #ae3g74 #aag4 ,some are of the opinion that ,adam was in such liberty or freedom of choice as to be able to love ,god and be wise from himself1 and that this freedom of choice was lost in his posterity4 ,but this is an error2 for man is not life1 but is a recipient of life 7see above1 n4 #d-f1 #ed-fj72 and he who is a recipient of life cannot love and be wise from anything of his own2 consequently1 when ,adam willed to be wise and to love from what was his own he fell from wisdom and love1 and was cast out of ,paradise4 #aah4 ,what has just been said of an angel is likewise true of heaven1 which consists of angels1 since the ,divine in greatest and least things is the same 7as was shown above n4 #gg-hb74 ,what is said of an angel and of heaven is likewise true of man and the church1 for the angel of heaven and the man of the church act as one through conjunction2 in fact1 a man of the church is an angel1 in respect to the interiors which are of his mind4 ,by a man of the church is meant a man in whom the church is4 #aai4 ,,in ,,the ,,spiritual ,,world ,,the ,,east ,,is ,,where ,,the ,,lord ,,appears ,,as ,a ,,sun1 ,,and ,,from ,,that ,,the ,,other ,,quarters ,,are ,,determined4 ,the sun of the spiritual world and its essence1 also its heat and light1 and the presence of the ,lord thereby1 have been treated of2 a description is now to be given of the quarters in the spiritual world4 ,that sun and that world are treated of1 because ,god and love and wisdom are treated of2 and to treat of those subjects except from their very origin would be to proceed from effects1 not from causes4 ,yet from effects nothing but effects can be learned2 when effects alone are considered no cause is brought to light2 but causes reveal effects4 ,to know effects from causes is to be wise2 but to search for causes from effects is not to be wise1 because fallacies then present themselves1 which the investigator calls causes1 and this is to turn wisdom into foolishness4 ,causes are things prior1 and effects are things posterior2 and things prior cannot be seen from things posterior1 but things posterior can be seen from things prior4 ,this is order4 ,for this reason the spiritual world is here first treated of1 for all causes are there2 and afterwards the natural world1 where all things that appear are effects4 #abj4 ,the quarters in the spiritual world shall now be spoken of4 ,there are quarters there in like manner as in the natural world1 but like that world itself1 they are spiritual2 while the quarters in the natural world1 like that world itself1 are natural2 the difference between them therefore is so great that they have nothing in common4 ,in each world there are four quarters1 which are called east1 west1 south1 and north4 ,in the natural world1 these four quarters are constant1 determined by the sun on the meridian2 opposite this is north1 on one side is east1 on the other1 west4 ,these quarters are determined by the meridian of each place2 for the sun's station on the meridian at each point is always the same1 and is therefore fixed4 ,in the spiritual world it is different4 ,the quarters there are determined by the sun of that world1 which appears constantly in its own place1 and where it appears is the east2 consequently the determination of the quarters in that world is not from the south1 as in the natural world1 but from the east1 opposite to this is west1 on one side is south1 and on the other1 north4 ,but that these quarters are not determined by the sun1 but by the inhabitants of that world1 who are angels and spirits1 will be seen in what follows4 #aba4 ,as these quarters1 by virtue of their origin1 which is the ,lord as a sun1 are spiritual1 so the dwelling-places of angels and spirits1 all of which are according to these quarters1 are also spiritual4 ,they are spiritual1 because angels and spirits have their places of abode according to their reception of love and wisdom from the ,lord4 ,those in a higher degree of love dwell in the east2 those in a lower degree of love in the west2 those in a higher degree of wisdom1 in the south2 and those in a lower degree of wisdom1 in the north4 ,from this it is that1 in the ,word1 by the east1 in the highest sense1 is meant the ,lord1 and in a relative sense love to ,him2 by the west1 a diminishing love to ,him2 by the south wisdom in light2 and by the north wisdom in shade2 or similar things relatively to the state of those who are treated of4 #abb4 ,since the east is the point from which all quarters in the spiritual world are determined1 and by the east1 in the highest sense1 is meant the ,lord1 and also ,divine ,love1 it is evident that the source from which all things are1 is the ,lord and love to ,him1 and that one is remote from the ,lord in the measure in which he is not in that love1 and dwells either in the west1 or in the south1 or in the north1 at distances corresponding to the reception of love4 #abc4 ,since the ,lord as a sun is constantly in the east1 the ancients1 with whom all things of worship were representative of spiritual things1 turned their faces to the east in their devotions2 and that they might do the like in all worship1 they turned their temples also in that direction4 ,from this it is that1 at the present day1 churches are built in like manner4 #abd4 ,,the ,,quarters ,,in ,,the ,,spiritual ,,world ,,are ,,not ,,from ,,the ,,lord ,,as ,a ,,sun1 ,,but ,,from ,,the ,,angels ,,according ,,to ,,reception4 ,it has been stated that the angels dwell separate from each other2 some in the eastern quarter1 some in the western1 some in the southern1 and some in the northern2 and that those who dwell in the eastern quarter are in a higher degree of love2 those in the western1 in a lower degree of love2 those in the southern1 in the light of wisdom2 and those in the northern1 in the shade of wisdom4 ,this diversity of dwelling-places appears as though it were from the ,lord as a sun1 when1 in fact it is from the angels4 ,the ,lord is not in a greater and lesser degree of love and wisdom1 that is1 as a sun ,he is not in a greater or lesser degree of heat and light with one than with another1 for ,he is everywhere the same4 ,but ,he is not received by one in the same degree as by another2 and this makes them appear to themselves to be more or less distant from one another1 and also variously as regards the quarters4 ,from this it follows that quarters - in the spiritual world are nothing else than various receptions of love and wisdom1 and thence of heat and light from the ,lord as a sun4 ,that this is so is plain from what was shown above 7n4 #ajh-aab71 that in the spiritual world distances are appearances4 #abe4 ,as the quarters are various receptions of love and wisdom by angels1 the variety from which that appearance springs shall now be explained4 ,the ,lord is in the angel1 and the angel in the ,lord 7as was shown in a preceding article74 ,but on account of the appearance that the ,lord as a sun is outside of the angel1 there is also the appearance that the ,lord sees him from the sun1 and that he sees the ,lord in the sun4 ,this is almost like the appearance of an image in a mirror4 ,speaking1 therefore1 according to that appearance1 it may be said that the ,lord sees and looks at each one face to face1 but that angels1 on their part1 do not thus behold the ,lord4 ,those who are in love to the ,lord from the ,lord see ,him directly in front2 these1 therefore1 are in the east and the west2 but those who are more in wisdom see the ,lord obliquely to the right1 and those who are less in wisdom obliquely to the left2 therefore the former are in the south1 and the latter in the north4 ,the view of these is oblique because love and wisdom 7as has been said before71 although they proceed from the ,lord as one1 are not received as one by angels2 and the wisdom which is in excess of the love1 while it appears as wisdom1 is not wisdom1 because in the overplus of wisdom there is no life from love4 ,from all this it is evident whence comes the diversity of reception according to which angels appear to dwell according to quarters in the spiritual world4 #abf4 ,that this variety of reception of love and wisdom is what gives rise to the quarters in the spiritual world can be seen from the fact that an angel changes his quarter according to the increase or decrease of love with him2 from which it is evident that the quarter is not from the ,lord as a sun1 but from the angel according to reception4 ,it is the same with man as regards his spirit4 ,in respect to his spirit1 he is in some quarter of the spiritual world1 whatever quarter of the natural world he may be in1 for quarters in the spiritual world1 as has been said above1 have nothing in common with quarters in the natural world4 ,man is in the latter as regards his body1 but in the former as regards his spirit4 #abg4 ,in order that love and wisdom may make one in an angel or in a man1 there are pairs in all the things of his body4 ,the eyes1 ears1 and nostrils are pairs2 the hands1 loins1 and feet are pairs2 the brain is divided into two hemispheres1 the heart into two chambers1 the lungs into two lobes1 and in like manner the other parts4 ,thus in angel and man there is right and left2 and all their right parts have relation to the love from which wisdom comes2 and all the left parts1 to the wisdom which is from love2 or1 what is the same1 all the right parts have relation to the good from which truth comes2 and all the left parts1 to the truth that is from good4 ,angel and man have these pairs in order that love and wisdom1 or good and truth1 may act as one1 and as one1 may have regard to the ,lord4 ,but of this more in what follows4 #abh4 ,from all this it can be seen in what fallacy and consequent falsity those are1 who suppose that the ,lord bestows heaven arbitrarily1 or arbitrarily grants one to become wise and loving more than another1 when1 in truth1 the ,lord is just as desirous that one may become wise and be saved as another4 ,for ,he provides means for all2 and every one becomes wise and is saved in the measure in which he accepts these means1 and lives in accordance with them4 ,for the ,lord is the same with one as with another2 but the recipients1 who are angels and men1 are unlike by reason of unlike reception and life4 ,that this is so can be seen from what has just been said of spiritual quarters1 and of the dwelling-places of the angels in accordance with them2 namely1 that this diversity is not from the ,lord but from the recipients4 #abi4 ,,angels ,,turn ,,their ,,faces ,,constantly ,,to ,,the ,,lord ,,as ,a ,,sun1 ,,and ,,thus ,,have ,,the ,,south ,,to ,,the ,,right1 ,,the ,,north ,,to ,,the ,,left1 ,,and ,,the ,,west ,,behind ,,them4 ,all that is here said of angels1 and of their turning to the ,lord as a sun1 is to be understood also of man1 as regards his spirit4 ,for man in respect to his mind is a spirit1 and if he be in love and wisdom1 is an angel2 consequently1 after death1 when he has put off his externals1 which he had derived from the natural world1 he becomes a spirit or an angel4 ,and because angels turn their faces constantly toward the sun in the east1 thus toward the ,lord1 it is said also of any man who is in love and wisdom from the ,lord1 that he sees ,god1 that he looks to ,god1 that he has ,god before his eyes1 by which is meant that he lives as an angel does4 ,such things are spoken of in the world1 because they actually take place existunt both in heaven and in the spirit of man4 ,who does not look before himself to ,god when he prays1 to whatever quarter his face may be turned8 #acj4 ,angels turn their faces constantly to the ,lord as a sun1 because they are in the ,lord1 and the ,lord in them2 and the ,lord interiorly leads their affections and thoughts1 and turns them constantly to ,himself2 consequently they cannot do otherwise than look towards the east where the ,lord appears as a sun2 from which it is evident that angels do not turn themselves to the ,lord1 but the ,lord turns them to ,himself4 ,for when angels think interiorly of the ,lord1 they do not think of ,him otherwise than as being in themselves4 ,real interior thought does not cause distance1 but exterior thought1 which acts as one with the sight of the eyes2 and for the reason that exterior thought1 but not interior1 is in space2 and when not in space1 as in the spiritual world1 it is still in an appearance of space4 ,but these things can be little understood by the man who thinks about ,god from space4 ,for ,god is everywhere1 yet not in space4 ,thus ,he is both within and without an angel2 consequently an angel can see ,god1 that is1 the ,lord1 both within himself and without himself2 within himself when he thinks from love and wisdom1 without himself when he thinks about love and wisdom4 ,but these things will be treated of in detail in treatises on ,the ,lord's ,omnipresence1 ,omniscience1 and ,omnipotence4 ,let every man guard himself against falling into the detestable false doctrine that ,god has infused ,himself into men1 and that ,he is in them1 and no longer in ,himself2 for ,god is everywhere1 as well within man as without1 for apart from space ,he is in all space 7as was shown above1 n4 #g-aj1 #fi-gb72 whereas if ,he were in man1 ,he would be not only divisible1 but also shut up in space2 yea1 man then might even think himself to be ,god4 ,this heresy is so abominable1 that in the spiritual world it stinks like carrion4 #aca4 ,the turning of angels to the ,lord is such that at every turn of their bodies they look toward the ,lord as a sun in front of them4 ,an angel may turn himself round and round1 and thereby see the various things that are about him1 still the ,lord as a sun appears constantly before his face4 ,this may seem wonderful1 yet it is the truth4 ,it has also been granted me to see the ,lord thus as a sun4 ,i see ,him now before my face2 and for several years ,i have so seen ,him1 to whatever quarter of the world ,i have turned4 #acb4 ,since the ,lord as a sun1 consequently the east1 is before the faces of all angels of heaven1 it follows that to their right is the south2 to their left the north2 and behind them the west2 and this1 too1 at every turn of the body4 ,for1 as was said before1 all quarters in the spiritual world are determined from the east2 therefore those who have the east before their eyes are in these very quarters1 yea1 are themselves what determine the quarters2 for 7as was shown above1 n4 #abd-abh7 the quarters are not from the ,lord as a sun1 but from the angels according to reception4 #acc4 ,now since heaven is made up of angels1 and angels are of such a nature1 it follows that all heaven turns itself to the ,lord1 and that1 by means of this turning1 heaven is ruled by the ,lord as one man1 as in ,his sight it is one man4 ,that heaven is as one man in the sight of the ,lord may be seen in the work ,heaven and ,hell 7n4 #ei-hg74 ,also from this are the quarters of heaven4 #acd4 ,since the quarters are thus inscribed as it were on the angel1 as well as on the whole heaven1 an angel1 unlike man in the world1 knows his own home and his own dwelling-place wherever he goes4 ,man does not know his home and dwelling-place from the spiritual quarter in himself1 because he thinks from space1 thus from the quarters of the natural world1 which have nothing in common with the quarters of the spiritual world4 ,but birds and beasts have such knowledge1 for it is implanted in them to know of themselves their homes and dwelling-places1 as is evident from abundant observation2 a proof that such is the case in the spiritual world2 for all things that have form existunt in the natural world are effects1 and all things that have form in the spiritual world are the causes of these effects4 ,there does not take place existit a natural that does not derive its cause from a spiritual4 #ace4 ,,all ,,interior ,,things ,,of ,,the ,,angels1 ,,both ,,of ,,mind ,,and ,,body1 ,,are ,,turned ,,to ,,the ,,lord ,,as ,a ,,sun4 ,angels have understanding and will1 and they have a face and body4 ,they have also the interior things of the understanding and will1 and of the face and body4 ,the interiors of the understanding and will are such as pertain to their interior affection and thought2 the interiors of the face are the brains2 and the interiors of the body are the viscera1 chief among which are the heart and lungs4 ,in a word1 angels have each and all things that men on earth have2 it is from these things that angels are men4 ,external form1 apart from these internal things1 does not make them men1 but external form together with1 yea1 from1 internals - for otherwise they would be only images of man1 in which there would be no life1 because inwardly there would be no form of life4 #acf4 ,it is well known that the will and understanding rule the body at pleasure1 for what the understanding thinks1 the mouth speaks1 and what the will wills1 the body does4 ,from this it is plain that the body is a form corresponding to the understanding and will4 ,and because form also is predicated of understanding and will1 it is plain that the form of the body corresponds to the form of the understanding and will4 ,but this is not the place to describe the nature of these respective forms4 ,in each form there are things innumerable2 and these1 in each of them1 act as one1 because they mutually correspond4 ,it is from this that the mind 7that is1 the will and understanding7 rules the body at its pleasure1 thus as entirely as it rules its own self4 ,from all this it follows that the interiors of the mind act as a one with the interiors of the body1 and the exteriors of the mind with the exteriors of the body4 ,the interiors of the mind1 likewise the interiors of the body1 will be considered further on1 when degrees of life have been treated of4 #acg4 ,since the interiors of the mind make one with the interiors of the body1 it follows that when the interiors of the mind turn themselves to the ,lord as a sun1 those of the body turn themselves in like manner2 and because the exteriors of both1 of mind as well as body1 depend upon their interiors1 they also do the same4 ,for what the external does1 it does from internals1 the general deriving all it has from the particulars from which it is4 ,from this it is evident that as an angel turns his face and body to the ,lord as a sun1 all the interiors of his mind and body are turned in the same direction4 ,it is the same with man1 if he has the ,lord constantly before his eyes1 which is the case if he is in love and wisdom4 ,he then looks to the ,lord not only with eyes and face1 but also with all the mind and all the heart1 that is1 with all things of the will and understanding1 together with all things of the body4 #ach4 ,this turning to the ,lord is an actual turning1 a kind of elevation2 for there is an uplifting into the heat and light of heaven1 which takes place by the opening of the interiors2 when these are opened1 love and wisdom flow into the interiors of the mind1 and the heat and light of heaven into the interiors of the body4 ,from this comes the uplifting1 like a rising out of a cloud into clear air1 or out of air into ether4 ,moreover1 love and wisdom1 with their heat and light1 are the ,lord with man2 and ,he1 as was said before1 turns man to ,himself4 ,it is the reverse with those who are not in love and wisdom1 and still more with those who are opposed to love and wisdom4 ,their interiors1 both of mind and body1 are closed2 and when closed1 the exteriors re-act against the ,lord1 for such is their inherent nature4 ,consequently1 such persons turn themselves backward from the ,lord2 and turning oneself backward is turning to hell4 #aci4 ,this actual turning to the ,lord is from love together with ,wisdom2 not from love alone1 nor from wisdom alone2 for love alone is like esse being without its existere taking form since love has its form in wisdom2 and wisdom without love is like existere without its esse1 since wisdom has its form from love4 ,love is indeed possible without wisdom2 but such love is man's1 and not the ,lord's4 ,wisdom alone is possible without love2 but such wisdom1 although from the ,lord1 has not the ,lord in it2 for it is like the light of winter1 which is from the sun2 still the sun's essence1 which is heat1 is not in it4 #adj4 ,,every ,,spirit1 ,,whatever ,,his ,,quality1 ,,turns ,,in ,,like ,,manner ,,to ,,his ,,ruling ,,love4 ,it shall first be explained what a spirit is1 and what an angel is4 ,every man after death comes1 in the first place1 into the world of spirits1 which is midway between heaven and hell1 and there passes through his own times1 that is1 his own states1 and becomes prepared1 according to his life1 either for heaven or for hell4 ,so long as one stays in that world he is called a spirit4 ,he who has been raised out of that world into heaven is called an angel2 but he who has been cast down into hell is called either a satan or a devil4 ,so long as these continue in the world of spirits1 he who is preparing for heaven is called an angelic spirit2 and he who is preparing for hell1 an infernal spirit2 meanwhile the angelic spirit is conjoined with heaven1 and the infernal spirit with hell4 ,all spirits in the world of spirits are adjoined to men2 because men1 in respect to the interiors of their minds1 are in like manner between heaven and hell1 and through these spirits they communicate with heaven or with hell according to their life4 ,it is to be observed that the world of spirits is one thing1 and the spiritual world another2 the world of spirits is that which has just been spoken of2 but the spiritual world includes that world1 and heaven and hell4 #ada4 ,since the subject now under consideration is the turning of angels and spirits to their own loves by reason of these loves1 something shall be said also about loves4 ,the whole heaven is divided into societies according to all the differences of loves2 in like manner hell1 and in like manner the world of spirits4 ,but heaven is divided into societies according to the differences of heavenly loves2 hell into societies according to the differences of infernal loves2 and the world of spirits1 according to the differences of loves both heavenly and infernal4 ,there are two loves which are the heads of all the rest1 that is1 to which all other loves are referable2 the love which is the head of all heavenly loves1 or to which they all relate1 is love to the ,lord2 and the love which is the head of all infernal loves1 or to which they all relate1 is the love of rule springing from the love of self4 ,these two loves are diametrically opposed to each other4 #adb4 ,since these two loves1 love to the ,lord and love of rule springing from love of self1 are wholly opposed to each other1 and since all who are in love to the ,lord turn to the ,lord as a sun 7as was shown in the preceding article71 it can be seen that all who are in the love of rule springing from love of self1 turn their backs to the ,lord4 ,they thus face in opposite directions1 because those who are in love to the ,lord love nothing more than to be led by the ,lord1 and will that the ,lord alone shall rule2 while those who are in the love of rule springing from love of self1 love nothing more than to be led by themselves1 and will that themselves alone may rule4 ,this is called a love of rule springing from love of self1 because there is a love of rule springing from a love of performing uses1 which is a spiritual love1 because it makes one with love towards the neighbor4 ,still this cannot be called a love of rule1 but a love of performing duties4 #adc4 ,every spirit1 of whatever quality1 turns to his own ruling love1 because love is the life of every one 7as was shown in ,part ,i41 n4 #a-c72 and life turns its receptacles1 called members1 organs1 and viscera1 thus the whole man1 to that society which is in a love similar to itself1 thus where its own love is4 #add4 ,since the love of rule springing from love of self is wholly opposed to love to the ,lord1 the spirits who are in that love of rule turn the face backwards from the ,lord1 and therefore look with their eyes to the western quarters of the spiritual world2 and being thus bodily in a reversed position1 they have the east behind them1 the north at their right1 and the south at their left4 ,they have the east behind them because they hate the ,lord2 they have the north at their right1 because they love fallacies and falsities therefrom2 and they have the south at their left1 because they despise the light of wisdom4 ,they may turn themselves round and round1 and yet all things which they see about them appear similar to their love4 ,all such are sensual-natural2 and some are of such a nature as to imagine that they alone live1 looking upon others as images4 ,they believe themselves to be wise above all others1 though in truth they are insane4 #ade4 ,in the spiritual world ways are seen1 laid out like ways in the natural world2 some leading to heaven1 and some to hell2 but the ways leading to hell are not visible to those going to heaven1 nor are the ways leading to heaven visible to those going to hell4 ,there are countless ways of this kind2 for there are ways which lead to every society of heaven and to every society of hell4 ,each spirit enters the way which leads to the society of his own love1 nor does he see the ways leading in other directions4 ,thus it is that each spirit1 as he turns himself to his ruling love1 goes forward in it4 #adf4 ,,divine ,,love ,,and ,,divine ,,wisdom ,,proceeding ,,from ,,the ,,lord ,,as ,a ,,sun ,,and ,,producing ,,heat ,,and ,,light ,,in ,,heaven1 ,,are ,,the ,,proceeding ,,divine1 ,,which ,,is ,,the ,,holy ,,spirit4 ,in ,the ,doctrine of the ,new ,jerusalem concerning the ,lord it has been shown1 that ,god is one in person and essence in whom there is a trinity1 and that that ,god is the ,lord2 also1 that the trinity in ,him is called ,father1 ,son1 and ,holy ,spirit2 and that the ,divine from which1 7,creative ,divine7 is called the ,father2 the ,human ,divine1 the ,son2 and the proceeding ,divine1 the ,holy ,spirit4 ,this is called the proceeding ,divine1 but no one knows why it is called proceeding4 ,this is not known1 because until now it has been unknown that the ,lord appears before the angels as a sun1 from which sun proceeds heat which in its essence is ,divine ,love1 and also light which in its essence is ,divine ,wisdom4 ,so long as these things were unknown1 it could not be known that the proceeding ,divine is not a ,divine by itself2 consequently the ,athanasian doctrine of the trinity declares that there is one person of the ,father1 another of the ,son1 and another of the ,holy ,spirit4 ,now1 however1 when it is known that the ,lord appears as a sun1 a correct idea may be had of the proceeding ,divine1 which is called the ,holy ,spirit1 that it is one with the ,lord1 but proceeds from ,him1 as heat and light from a sun4 ,for the same reason angels are in ,divine heat and ,divine light just so far as they are in love and wisdom4 ,without knowing that the ,lord appears as a sun in the spiritual world1 and that ,his ,divine thus proceeds1 it can in no way be known what is meant by proceeding1 whether it means simply communicating those things which are the ,father's and the ,son's1 or simply enlightening and teaching4 ,but inasmuch as it has been known that ,god is one1 and that ,he is omnipresent1 it is not in accord with enlightened reason to recognize the proceeding ,divine as a ,divine per se1 and to call it ,god1 and thus divide ,god4 #adg4 ,it has been shown above that ,god is not in space1 and that ,he is thereby omnipresent2 also that the ,divine is the same everywhere1 but that there is an apparent variety of it in angels and men from variety of reception4 ,now since the proceeding ,divine from the ,lord as a sun is in light and heat1 and light and heat flow first into universal recipients1 which in the world are called atmospheres1 and these are the recipients of clouds1 it can be seen that according as the interiors pertaining to the understanding of man or angel are veiled by such clouds1 is he a receptacle of the proceeding ,divine4 ,by clouds are meant spiritual clouds1 which are thoughts4 ,these1 if from truths1 are in accordance1 but if from falsities1 are at variance with ,divine ,wisdom2 consequently1 in the spiritual world thoughts from truths1 when presented to the sight1 appear as shining white clouds1 but thoughts from falsities as black clouds4 ,from all this it can be seen that the proceeding ,divine is indeed in every man1 but is variously veiled by each4 #adh4 ,as the ,divine ,itself is present in angel and man by spiritual heat and light1 those who are in the truths of ,divine ,wisdom and in the goods of ,divine ,love1 when affected by these1 and when from affection they think from them and about them1 are said to grow warm with ,god2 and this sometimes becomes so evident as to be perceived and felt1 as when a preacher speaks from zeal4 ,these same are also said to be enlightened by ,god1 because the ,lord1 by ,his proceeding ,divine1 not only kindles the will with spiritual heat1 but also enlightens the understanding with spiritual light4 #adi4 ,from the following passages in the ,word it is plain that the ,holy ,spirit is the same as the ,lord1 and is truth itself1 from which man has enlightenment3 ,jesus said1 ,when the spirit of truth is come1 ,he will guide you into all truth2 ,he shall not speak of ,himself2 but whatsoever ,he shall have heard1 that shall ,he speak 7,john #af3ac74 ,he shall glorify ,me2 for ,he shall receive of ,mine1 and shall show it unto you 7,john #af3ad1 #ae74 ,that ,he will be with the disciples and in them 7,john #ad3ag2 #ae3bf74 ,jesus said1 ,the words that ,i speak unto you1 they are spirit and they are life 7,john #f3fc74 ,from these passages it is evident that the ,truth itself which proceeds from the ,lord1 is called the ,holy ,spirit2 and because it is in light1 it enlightens4 #aej4 ,enlightenment1 which is attributed to the ,holy ,spirit1 is indeed in man from the ,lord1 yet it is effected by spirits and angels as media4 ,but the nature of that mediation cannot yet be described2 only it may be said that angels and spirits can in no way enlighten man from themselves1 because they1 in like manner as man1 are enlightened by the ,lord2 and as they are enlightened in like manner1 it follows that all enlightenment is from the ,lord alone4 ,it is effected by angels or spirits as media1 because the man when he is enlightened is placed in the midst of such angels and spirits as1 more than others1 receive enlightenment from the ,lord alone4 #aea4 ,,the ,,lord ,,created ,,the ,,universe ,,and ,,all ,,things ,,of ,,it ,,by ,,means ,,of ,,the ,,sun ,,which ,,is ,,the ,,first ,,proceeding ,,of ,,divine ,,love ,,and ,,divine ,,wisdom4 ,by the ,lord is meant ,god from eternity1 that is1 ,jehovah3 who is called ,father and ,creator1 because ,he is one with ,him1 as has been shown in ,the ,doctrine of the ,new ,jerusalem concerning the ,lord2 consequently in the following pages1 where also creation is treated of1 ,he is called the ,lord4 #aeb4 ,that all things in the universe were created by ,divine ,love and ,divine ,wisdom was fully shown in ,part ,i41 7particularly in n4 #eb1 #ec72 here now it is to be shown that this was done by means of the sun1 which is the first proceeding of ,divine ,love and ,divine ,wisdom4 ,no one who is capable of seeing effects from causes1 and afterwards by causes effects in their order and sequence1 can deny that the sun is the first of creation1 for all the things that are in its world have perpetual existence from it2 and because they have perpetual existence from it1 their existence was derived from it4 ,the one involves and is proof of the other2 for all things are under the sun's view1 since it is determined that they should be1 and to hold under its view is to determine perpetually2 therefore it is said that subsistence is perpetual existence4 ,if1 moreover1 any thing were to be withdrawn entirely from the sun's influx through the atmospheres1 it would instantly be dissipated2 for the atmospheres1 which are purer and purer1 and are rendered active in power by the sun1 hold all things in connection4 ,since1 then1 the perpetual existence of the universe1 and of every thing pertaining to it1 is from the sun1 it is plain that the sun is the first of creation1 from which is all else4 ,the sun is spoken of as creating1 but this means the ,lord1 by means of the sun2 for the sun also was created by the ,lord4 #aec4 ,there are two suns through which all things were created by the ,lord1 the sun of the spiritual world and the sun of the natural world4 ,all things were created by the ,lord through the sun of the spiritual world1 but not through the sun of the natural world1 since the latter is far below the former2 it is in middle distance2 above it is the spiritual world and below it is the natural world4 ,this sun of the natural world was created to render aid1 as a kind of substitute2 this aid will be spoken of in what follows4 #aed4 ,the universe and all things thereof were created by the ,lord1 the sun of the spiritual world serving as a medium1 because that sun is the first proceeding of ,divine ,love and ,divine ,wisdom1 and from ,divine ,love and ,divine ,wisdom all things are 7as was pointed out above1 n4 #eb-hb74 ,in every thing created1 greatest as well as least1 there are these three1 end1 cause and effect4 ,a created thing in which these three are not1 is impossible4 ,in what is greatest1 that is1 in the universe1 these three exist in the following order2 in the sun1 which is the first proceeding of ,divine ,love and ,divine ,wisdom1 is the end of all things2 in the spiritual world are the causes of all things2 in the natural world are the effects of all things4 ,how these three are in things first and in things last shall be shown in what follows4 ,since1 then1 no created thing is possible in which these three are not1 it follows that the universe and all things of it were created by the ,lord through the sun1 wherein is the end of all things4 #aee4 ,creation itself cannot be brought within man's comprehension unless space and time are removed from thought2 but if these are removed1 it can be comprehended4 ,removing these if you can1 or as much as you can1 and keeping the mind in ideas abstracted from space and time1 you will perceive that there is no difference between the maximum of space and the minimum of space2 and then you cannot but have a similar idea of the creation of the universe as of the creation of the particulars therein2 you will also perceive that diversity in created things springs from this1 that there are infinite things in ,god-,man1 consequently things without limit in the sun which is the first proceeding from ,him2 these countless things take form1 as in an image1 in the created universe4 ,from this it is that no one thing can anywhere be precisely the same as another4 ,from this comes that variety of all things which is presented to sight1 in the natural world1 together with space1 but in the spiritual world with appearance of space2 and it is a variety both of generals and of particulars4 ,these are the things that have been pointed out in ,part,i41 where it is shown that in ,god-,man infinite things are one distinctly 7n4 #ag-bb72 that all things in the universe were created by ,divine ,love and ,divine ,wisdom1 7n4 #eb1 #ec72 that all things in the created universe are recipients of the ,divine ,love and of the ,divine ,wisdom of ,god-,man 7n4 #ed-fj72 that the ,divine is not in space 7n4 #g-aj72 that the ,divine apart from space fills all spaces 7n4 #ff - #gb72 that the ,divine is the same in things greatest and least 7n4 #gg-hb74 #aef4 ,the creation of the universe1 and of all things of it1 cannot be said to have been wrought from space to space1 or from time to time1 thus progressively and successively1 but from eternity and from infinity2 not from eternity of time1 because there is no such thing1 but from eternity not of time1 for this is the same with the ,divine2 nor from infinity of space1 because again there is no such thing1 but from infinity not of space1 which also is the same with the ,divine4 ,these things1 ,i know1 transcend the ideas of thoughts that are in natural light1 but they do not transcend the ideas of thoughts that are in spiritual light1 for in these there is nothing of space and time4 ,neither do they wholly transcend ideas that are in natural light2 for when it is said that infinity of space is not possible1 this is affirmed by every one from reason4 ,it is the same with eternity1 for this is infinity of time4 ,if you say to eternity1 it is comprehensible from time2 but from eternity is not comprehensible1 unless time is removed4 #aeg4 ,,the ,,sun ,,of ,,the ,,natural ,,world ,,is ,,pure ,,fire1 ,,consequently ,,dead2 ,,nature ,,also ,,is ,,dead1 ,,because ,,it ,,derives ,,its ,,origin ,,from ,,that ,,sun4 ,creation itself cannot be ascribed in the least to the sun of the natural world1 but must be wholly ascribed to the sun of the spiritual world2 because the sun of the natural world is altogether dead2 but the sun of the spiritual world is living2 for it is the first proceeding of ,divine ,love and ,divine ,wisdom2 and what is dead does not act at all from itself1 but is acted upon2 consequently to ascribe to it anything of creation would be like ascribing the work of an artificer to the tool which is moved by his hands4 ,the sun of the natural world is pure fire from which everything of life has been withdrawn2 but the sun of the spiritual world is fire in which is ,divine ,life4 ,the angelic idea of the fire of the sun of the natural world1 and of the fire of the sun of the spiritual world1 is this2 that in the fire of the sun of the spiritual world the ,divine ,life is within1 but in the fire of the sun of the natural world it is without4 ,from this it can be seen that the actuating power of the natural sun is not from itself1 but from a living force proceeding from the sun of the spiritual world2 consequently if the living force of that sun were withdrawn or taken away1 the natural sun would have no vital power4 ,for this reason the worship of the sun is the lowest of all the forms of ,god-worship1 for it is wholly dead1 as the sun itself is1 and therefore in the ,word it is called abomination4 #aeh4 ,as the sun of the natural world is pure fire1 and therefore dead1 the heat proceeding from it is also dead1 likewise the light proceeding from it is dead2 so also are the atmospheres1 which are called ether and air1 and which receive in their bosom and carry down the heat and light of that sun2 and as these are dead so are each and all things of the earth which are beneath the atmospheres1 and are called soils1 yet these1 one and all1 are encompassed by what is spiritual1 proceeding and flowing forth from the sun of the spiritual world4 ,unless they had been so encompassed1 the soils could not have been stirred into activity1 and have produced forms of uses1 which are plants1 nor forms of life1 which are animals2 nor could have supplied the materials by which man begins and continues to exist4 #aei4 ,now since nature begins from that sun1 and all that springs forth and continues to exist from it is called natural1 it follows that nature1 with each and every thing pertaining thereto1 is dead4 ,it appears in man and animal as if alive1 because of the life which accompanies and actuates it4 #afj4 ,since these lowest things of nature which form the lands are dead1 and are not changeable and varying according to states of affections and thoughts1 as in the spiritual world1 but unchangeable and fixed1 therefore in nature there are spaces and spatial distances4 ,there are such things1 because creation has there terminated1 and abides at rest4 ,from this it is evident that spaces are a property of nature2 and because in nature spaces are not appearances of spaces according to states of life1 as they are in the spiritual world1 these also may be called dead4 #afa4 ,since times in like manner are settled and constant1 they also are a property of nature2 for the length of a day is constantly twenty-four hours1 and the length of a year is constantly three hundred and sixty-five days and a quarter4 ,the very states of light and shade1 and of heat and cold1 which cause these periods to vary1 are also regular in their return4 ,the states which recur daily are morning1 noon1 evening1 and night2 those recurring yearly are spring1 summer1 autumn1 and winter4 ,moreover1 the annual states modify regularly the daily states4 ,all these states are likewise dead because they are not states of life1 as in the spiritual world2 for in the spiritual world there is continuous light and there is continuous heat1 the light corresponding to the state of wisdom1 and the heat to the state of love with the angels2 consequently the states of these are living4 #afb4 ,from all this the folly of those who ascribe all things to nature can be seen4 ,those who have confirmed themselves in favor of nature have brought such a state on themselves that they are no longer willing to raise the mind above nature2 consequently their minds are shut above and opened below4 ,man thus becomes sensual-natural1 that is1 spiritually dead2 and because he then thinks only from such things as he has imbibed from his bodily senses1 or through the senses from the world1 he at heart even denies ,god4 ,then because conjunction with heaven is broken1 conjunction with hell takes place1 the capacity to think and will alone remaining2 the capacity to think1 from rationality1 and the capacity to will1 from freedom2 these two capacities every man has from the ,lord1 nor are they taken away4 ,these two capacities devils have equally with angels2 but devils devote them to insane thinking and evil doing1 and angels to becoming wise and doing good4 #afc4 ,,without ,a ,,double ,,sun1 ,,one ,,living ,,and ,,the ,,other ,,dead1 ,,no ,,creation ,,is ,,possible4 ,the universe in general is divided into two worlds1 the spiritual and the natural4 ,in the spiritual world are angels and spirits1 in the natural world men4 ,in external appearance these two worlds are entirely alike1 so alike that they cannot be distinguished2 but as to internal appearance they are entirely unlike4 ,the men themselves in the spiritual world1 who 7as was said above7 are called angels and spirits1 are spiritual1 and1 being spiritual1 they think spiritually and speak spiritually4 ,but the men of the natural world are natural1 and therefore think naturally and speak naturally2 and spiritual thought and speech have nothing in common with natural thought and speech4 ,from this it is plain that these two worlds1 the spiritual and the natural1 are entirely distinct from each other1 so that they can in no respect be together4 #afd4 ,now as these two worlds are so distinct1 it is necessary that there should be two suns1 one from which all spiritual things are1 and another from which all natural things are4 ,and as all spiritual things in their origin are living1 and all natural things from their origin are dead1 and these origins are suns1 it follows that the one sun is living and the other dead2 also1 that the dead sun itself was created by the ,lord through the living sun4 #afe4 ,a dead sun was created to this end1 that in outmosts all things may be fixed1 settled1 and constant1 and thus there may be forms of existence which shall be permanent and durable4 ,in this and in no other way is creation founded4 ,the terraqueous globe1 in which1 upon which1 and about which1 things exist1 is a kind of base and support2 for it is the outmost work ultimum opus1 in which all things terminate1 and upon which they rest4 ,it is also a kind of matrix1 out of which effects1 which are ends of creation1 are produced1 as will be shown in what follows4 #aff4 ,that all things were created by the ,lord through the living sun1 and nothing through the dead sun1 can be seen from this1 that what is living disposes what is dead in obedience to itself1 and forms it for uses1 which are its ends2 but not the reverse4 ,only a person bereft of reason and who is ignorant of what life is1 can think that all things are from nature1 and that life even comes from nature4 ,nature cannot dispense life to anything1 since nature in itself is wholly inert4 ,for what is dead to act upon what is living1 or for dead force to act upon living force1 or1 what is the same1 for the natural to act upon the spiritual1 is entirely contrary to order1 therefore so to think is contrary to the light of sound reason4 ,what is dead1 that is1 the natural1 may indeed in many ways be perverted or changed by external accidents1 but it cannot act upon life2 on the contrary life acts into it1 according to the induced change of form4 ,it is the same with physical influx into the spiritual operations of the soul2 this1 it is known1 does not occur1 for it is not possible4 #afg4 ,,the ,,end ,,of ,,creation ,,has ,,form existat ,,in ,,outmosts1 ,,which ,,end ,,is ,,that ,,all ,,things ,,may ,,return ,,to ,,the ,,creator ,,and ,,that ,,there ,,may ,,be ,,conjunction4 ,in the first place1 something shall be said about ends4 ,there are three things that follow in order1 called first end1 middle end1 and last end2 they are also called end1 cause1 and effect4 ,these three must be together in every thing1 that it may be anything4 ,for a first end without a middle end1 and at the same time a last end1 is impossible2 or1 what is the same1 an end alone1 without a cause and an effect is impossible4 ,equally impossible is a cause alone without an end from which and an effect in which it is1 or an effect alone1 that is1 an effect without its cause and end4 ,that this is so may be comprehended if it be observed that an end without an effect1 that is1 separated from an effect1 is a thing without existence1 and therefore a mere term4 ,for in order that an end may actually be an end it must be terminated1 and it is terminated in its effect1 wherein it is first called an end because it is an end4 ,it appears as if the agent or the efficient exists by itself2 but this so appears from its being in the effect2 but if separated from the effect it would instantly vanish4 ,from all this it is evident that these three1 end1 cause1 and effect1 must be in every thing to make it anything4 #afh4 ,it must be known further1 that the end is everything in the cause1 and also everything in the effect2 from this it is that end1 cause1 and effect1 are called first end1 middle end1 and last end4 ,but that the end may be everything in the cause1 there must be something from the end in the cause wherein the end shall be2 and that the end may be everything in the effect1 there must be something from the end through the cause in the effect wherein the end shall be4 ,for the end cannot be in itself alone1 but it must be in something having existence from it1 in which it can dwell as to all that is its own1 and by acting1 come into effect1 until it has permanent existence4 ,that in which it has permanent existence is the last end1 which is called effect4 #afi4 ,these three1 namely1 end1 cause1 and effect1 are in the created universe1 both in its greatest and least parts4 ,they are in the greatest and least parts of the created universe1 because they are in ,god the ,creator1 who is the ,lord from eternity4 ,but since ,he is ,infinite1 and in the ,infinite in finite things are one distinctly 7as was shown above1 n4 #ag-bb71 therefore also these three in ,him1 and in ,his infinites1 are one distinctly4 ,from this it is that the universe which was created from ,his ,esse1 and which1 regarded as to uses1 is ,his image1 possesses these three in each and all of its parts4 #agj4 ,the universal end1 that is1 the end of all things of creation1 is that there may be an eternal conjunction of the ,creator with the created universe2 and this is not possible unless there are subjects wherein ,his ,divine can be as in ,itself1 thus in which it can dwell and abide4 ,in order that these subjects may be dwelling-places and mansions of ,him1 they must be recipients of ,his love and wisdom as of themselves2 such1 therefore1 as will elevate themselves to the ,creator as of themselves1 and conjoin themselves with ,him4 ,without this ability to reciprocate no conjunction is possible4 ,these subjects are men1 who are able as of themselves to elevate and conjoin themselves4 ,that men are such subjects1 and that they are recipients of the ,divine as of themselves1 has been pointed out above many times4 ,by means of this conjunction1 the ,lord is present in every work created by ,him2 for everything has been created for man as its end2 consequently the uses of all created things ascend by degrees from outmosts to man1 and through man to ,god the ,creator from whom are all things 7as was shown above1 n4 #fe-fh74 #aga4 ,to this last end creation progresses continually1 through these three1 namely1 end1 cause1 and effect1 because these three are in the ,lord the ,creator 7as was said just above72 and the ,divine apart from space is in all space 7n4 #fi-gb72 and is the same in things greatest and least 7#gg - #hb72 from which it is evident that the created universe1 in its general progression to its last end1 is relatively the middle end4 ,for out of the earth forms of uses are continually raised by the ,lord the ,creator1 in their order up to man1 who as to his body is also from the earth4 ,thereafter1 man is elevated by the reception of love and wisdom from the ,lord2 and for this reception of love and wisdom1 all means are provided2 and he has been so made as to be able to receive1 if he will4 ,from what has now been said it can be seen1 though as yet only in a general manner1 that the end of creation takes form existat in outmost things2 which end is1 that all things may return to the ,creator1 and that there may be conjunction4 #agb4 ,that these three1 end1 cause1 and effect1 are in each and every thing created1 can also be seen from this1 that all effects1 which are called last ends1 become anew first ends in uninterrupted succession from the ,first1 who is the ,lord the ,creator1 even to the last end1 which is the conjunction of man with ,him4 ,that all last ends become anew first ends is plain from this1 that there can be nothing so inert and dead as to have no efficient power in it4 ,even out of sand there is such an exhalation as gives aid in producing1 and therefore in effecting something4 #agc4 ,,part ,,third4 ,,in ,,the ,,spiritual ,,world ,,there ,,are ,,atmospheres1 ,,waters ,,and ,,lands1 ,,just ,,as ,,in ,,the ,,natural ,,world2 ,,only ,,the ,,former ,,are ,,spiritual1 ,,while ,,the ,,latter ,,are ,,natural4 ,it has been said in the preceding pages1 and shown in the work ,heaven and ,hell1 that the spiritual world is like the natural world1 with the difference only that each and every thing of the spiritual world is spiritual1 and each and every thing of the natural world is natural4 ,as these two worlds are alike1 there are in both1 atmospheres1 waters1 and lands1 which are the generals through and from which each and all things take their form existunt with infinite variety4 #agd4 ,as regards the atmospheres1 which are called ethers and airs1 they are alike in both worlds1 the spiritual and the natural1 with the difference only that they are spiritual in the spiritual world1 and natural in the natural world4 ,the former are spiritual1 because they have their form from the sun which is the first proceeding of the ,divine ,love and ,divine ,wisdom of the ,lord1 and from ,him receive within them the ,divine fire which is love1 and the ,divine light which is wisdom1 and carry these down to the heavens where the angels dwell1 and cause the presence of that sun there in things greatest and least4 ,the spiritual atmospheres are divided substances1 that is1 least forms1 originating from the sun4 ,as these each singly receive the sun1 its fire1 distributed among so many substances1 that is1 so many forms1 and as it were enveloped by them1 and tempered by these envelopments1 becomes heat1 adapted finally to the love of angels in heaven and of spirits under heaven4 ,the same is true of the light of that sun4 ,in this the natural atmospheres are like spiritual atmospheres1 that they also are divided substances or least forms originating from the sun of the natural world2 these also each singly receive the sun and store up its fire in themselves1 and temper it1 and carry it down as heat to the earth1 where men dwell4 ,the same is true of natural light4 #age4 ,the difference between spiritual and natural atmospheres is that spiritual atmospheres are receptacles of ,divine fire and ,divine light1 thus of love and wisdom1 for they contain these interiorly within them2 while natural atmospheres are receptacles1 not of ,divine fire and ,divine light1 but of the fire and light of their own sun1 which in itself is dead1 as was shown above2 consequently there is nothing interiorly in them from the sun of the spiritual world1 although they are environed by spiritual atmospheres from that sun4 ,that this is the difference between spiritual and natural atmospheres has been learned from the wisdom of angels4 #agf4 ,that there are atmospheres in the spiritual1 just as in the natural world1 can be seen from this1 that angels and spirits breathe1 and also speak and hear - just as men do in the natural world2 and respiration1 speech1 and hearing are all effected by means of a lowest atmosphere1 which is called air2 it can be seen also from this1 that angels and spirits1 like men in the natural world1 have sight1 and sight is possible only by means of an atmosphere purer than air2 also from this1 that angels and spirits1 like men in the natural world1 think and are moved by affection1 and thought and affection are not possible except by means of still purer atmospheres2 and finally from this1 that all parts of the bodies of angels and spirits1 external as well as internal1 are held together in connection by atmospheres1 the external by air and the internal by ethers4 ,without the surrounding pressure and action of these atmospheres the interior and exterior forms of the body would evidently dissolve away4 ,since angels are spiritual1 and each and all things of their bodies are held together in connection1 form1 and order by means of atmospheres1 it follows that these atmospheres are spiritual2 they are spiritual1 because they arise from the spiritual sun which is the first proceeding of the ,lord's ,divine ,love and ,divine ,wisdom4 #agg4 ,that there are also waters and lands in the spiritual as well as in the natural world1 with the difference that these waters and lands are spiritual1 has been said above and has been shown in the work ,heaven and ,hell2 and because these are spiritual1 they are moved and modified by the heat and light of the spiritual sun1 the atmospheres therefrom serving as mediums1 just as the waters and lands in the natural world are moved and modified by the heat and light of the sun of their world1 its atmospheres serving as mediums4 #agh4 ,atmospheres1 waters1 and lands are here specified1 because these three are generals1 through and from which each and all things have their form existunt in infinite variety4 ,the atmospheres are the active forces1 the waters are the mediate forces1 and the lands are the passive forces1 from which all effects have existence4 ,these three forces are such in their series solely by virtue of life that proceeds from the ,lord as a sun1 and that makes them active4 #agi4 ,,there ,,are ,,degrees ,,of ,,love ,,and ,,wisdom1 ,,consequently ,,degrees ,,of ,,heat ,,and ,,light ,,also ,,degrees1 ,,of ,,atmospheres4 ,the things which follow cannot be comprehended unless it be known that there are degrees1 also what they are1 and what their nature is1 because in every created thing1 thus in every form1 there are degrees4 ,this ,part of ,angelic ,wisdom will therefore treat of degrees4 ,that there are degrees of love and wisdom can be clearly seen from the fact that there are angels of the three heavens4 ,the angels of the third heaven so far excel the angels of the second heaven in love and wisdom1 and these1 the angels of the lowest heaven1 that they cannot be together4 ,the degrees of love and wisdom distinguish and separate them4 ,it is from this that angels of the lower heavens cannot ascend to angels of higher heavens1 or if allowed to ascend1 they do not see the higher angels or anything that is about them4 ,they do not see them because the love and wisdom of the higher angels is of a higher degree1 transcending the perception of the lower angels4 ,for each angel is his own love and his own wisdom2 and love together with wisdom in its form is a man1 because ,god1 who is ,love itself and ,wisdom itself1 is a ,man4 ,it has sometimes been permitted me to see angels of the lowest heaven who have ascended to the angels of the third heaven2 and when they had made their way thither1 ,i have heard them complaining that they did not see any one1 and all the while they were in the midst of the higher angels4 ,afterwards they were instructed that those angels were invisible to them because their love and wisdom were imperceptible to them1 and that love and wisdom are what make an angel appear as a man4 #ahj4 ,that there must be degrees of love and wisdom is still more evident when the love and wisdom of angels are compared with the love and wisdom of men4 ,it is well known that the wisdom of angels1 when thus compared1 is ineffable2 also it will be seen in what follows that to men who are in natural love1 this wisdom is incomprehensible4 ,it appears ineffable and incomprehensible because it is of a higher degree4 #aha4 ,since there are degrees of love and wisdom1 there are also degrees of heat and light4 ,by heat and light are meant spiritual heat and light1 such as angels in the heavens have1 and such as men have as to the interiors of their minds2 for men have a heat of love similar to that of the angels1 and a similar light of wisdom4 ,in the heavens1 such and so much love as the angels have1 such and so much is their heat2 and the same is true of their light as compared with their wisdom2 the reason is1 that with them love is in the heat1 and wisdom in the light 7as was shown above74 ,it is the same with men on earth1 with the difference1 however1 that angels feel that heat and see that light1 but men do not1 because they are in natural heat and light2 and while they are in the natural heat and light spiritual heat is not felt except by a certain enjoyment of love1 and spiritual light is not seen except by a perception of truth4 ,now since man1 so long as he is in natural heat and light1 knows nothing of the spiritual heat and light within him1 and since knowledge of these can be obtained only through experience from the spiritual world1 the heat and light in which the angels and their heavens are1 shall here be especially spoken of4 ,from this and from no other source can enlightenment on this subject be had4 #ahb4 ,but degrees of spiritual heat cannot be described from experience1 because love1 to which spiritual heat corresponds1 does not come thus under ideas of thought2 but degrees of spiritual light can be described1 because light pertains to thought1 and therefore comes under ideas of thought4 ,yet degrees of spiritual heat can be comprehended by their relation to the degrees of light1 for the two are in like degree4 ,with respect then to spiritual light in which angels are1 it has been granted me to see it with my eyes4 ,with angels of the higher heavens1 the light is so glistening white as to be indescribable1 even by comparison with the shining whiteness of snow1 and so glowing as to be indescribable even by comparison with the beams of this world's sun4 ,in a word1 that light exceeds a thousand times the noonday light upon earth4 ,but the light with angels of the lower heavens can be described in a measure by comparisons1 although it still exceeds the most intense light of our world4 ,the light of angels of the higher heavens is indescribable1 because their light makes one with their wisdom2 and because their wisdom1 compared to the wisdom of men1 is ineffable1 thus also is their light4 ,from these few things it can be seen that there must be degrees of light2 and because wisdom and love are of like degrees1 it follows that there must be like degrees of heat4 #ahc4 ,since atmospheres are the receptacles and containants of heat and light1 it follows that there are as many degrees of atmospheres as there are degrees of heat and light2 also that there are as many as there are degrees of love and wisdom4 ,that there are several atmospheres1 and that these are distinct from each other by means of degrees1 has been manifested to me by much experience in the spiritual world2 especially from this1 that angels of the lower heavens are not able to breathe in the region of higher angels1 and appear to themselves to gasp for breath1 as living creatures do when they are raised out of air into ether1 or out of water into air4 ,moreover1 spirits below the heavens appear in a kind of cloud4 ,that there are several atmospheres1 and that they are distinct from each other by means of degrees1 may be seen above 7n4 #agf74 #ahd4 ,,degrees ,,are ,,of ,a ,,twofold ,,kind1 ,,degrees ,,of ,,height ,,and ,,degrees ,,of ,,breadth4 ,a knowledge of degrees is like a key to lay open the causes of things1 and to give entrance into them4 ,without this knowledge1 scarcely anything of cause can be known2 for without it1 the objects and subjects of both worlds seem to have but a single meaning1 as if there were nothing in them beyond that which meets the eye2 when yet compared to the things which lie hidden within1 what is thus seen is as one to thousands1 yea1 to tens of thousands4 ,the interiors which are not open to view can in no way be discovered except through a knowledge of degrees4 ,for things exterior advance to things interior and through these to things inmost1 by means of degrees2 not by continuous degrees but by discrete degrees4 ,continuous degrees is a term applied to the gradual lessenings or decreasings from grosser to finer1 or from denser to rarer2 or rather1 to growths and increasings from finer to grosser1 or from rarer to denser2 precisely like the gradations of light to shade1 or of heat to cold4 ,but discrete degrees are entirely different3 they are like things prior1 subsequent and final2 or like end1 cause1 and effect4 ,these degrees are called discrete1 because the prior is by itself2 the subsequent by itself2 and the final by itself2 and yet taken together they make one4 ,there are atmospheres1 from highest to lowest1 that is1 from the sun to the earth1 called ethers and airs that are separated into such degrees2 they are like simples1 collections of simples1 and again collections of these1 which taken together are called a composite4 ,such degrees are discrete or separate1 because each has a distinct existence1 and these degrees are what are meant by degrees of height2 but the former degrees are continuous1 because they increase continuously and these degrees are what are meant by degrees of breadth4 #ahe4 ,each and all things that have existence in the spiritual world and in the natural world1 have conjoint existence from discrete degrees and from continuous degrees together1 that is1 from degrees of height and from degrees of breadth4 ,the dimension which consists of discrete degrees is called height1 and the dimension that consists of continuous degrees is called breadth2 their position relatively to the sight of the eye does not alter the designation4 ,without a knowledge of these degrees nothing can be known of how the three heavens differ from each other2 nor can anything be known of the differences of love and wisdom of the angels there2 nor of the differences of heat and light in which they are2 nor of the differences of atmospheres which environ and contain these4 ,nor without a knowledge of these degrees can anything be known of the differences among the interior powers of the minds of men1 thus nothing of their state as regards reformation and regeneration2 nor anything of the differences among the exterior powers of the bodies both of angels and men2 and nothing whatever can be known of the distinction between spiritual and natural1 thus nothing of correspondence4 ,nor1 indeed1 can anything be known of any difference between the life of men and that of beasts1 or between the more perfect and the less perfect animals2 neither of the differences among the forms of the vegetable kingdom1 nor among the matters of the mineral kingdom4 ,from which it can be seen that they who are ignorant of these degrees are unable to see causes from anything of judgment2 they see only effects1 and from these judge of causes1 which is done for the most part by an induction that is continuous with effects4 ,but causes produce effects not continuously but discretely2 for cause is one thing1 and effect is another4 ,the difference between the two is like the difference between prior and subsequent1 or between that which forms and that which is formed4 #ahf4 ,that it may be still better comprehended what discrete degrees are1 what their nature is1 and how they differ from continuous degrees1 the angelic heavens may serve as an example4 ,there are three heavens1 and these are separated by degrees of height2 therefore the heavens are one below another1 nor do they communicate with each other except by influx1 which proceeds from the ,lord through the heavens in their order to the lowest2 and not contrariwise4 ,each heaven by itself1 however1 is divided not by degrees of height but by degrees of breadth4 ,those who are in the middle1 that is1 at the center1 are in the light of wisdom2 but those who are around about1 even to the boundaries1 are in the shade of wisdom4 ,thus wisdom grows less and less even to ignorance1 as light decreases to shade1 which takes place continuously4 ,it is the same with men4 ,the interiors belonging to their minds are separated into as many degrees as the angelic heavens2 and these degrees are one above another2 therefore the interiors of men which belong to their minds are separated by discrete degrees1 that is1 degrees of height4 ,consequently a man may be in the lowest degree1 then in a higher1 and also in the highest degree1 according to the degree of his wisdom2 moreover1 when he is in the lowest degree only1 the higher degree is shut1 - but is opened as he receives wisdom from the ,lord4 ,there are also in a man1 as in heaven1 continuous degrees1 that is degrees of breadth4 ,a man is like the heavens because as regards the interiors of his mind1 he is a heaven in least form1 in the measure in which he is in love and wisdom from the ,lord4 ,that man as regards the interiors of his mind is a heaven in least form may be seen in the work ,heaven and ,hell 7n4 #ea-eh47 #ahg4 ,from all this it can be seen1 that one who knows nothing about discrete degrees1 that is1 degrees of height1 can know nothing about the state of man as regards his reformation and regeneration1 which are effected through the reception of love and wisdom of the ,lord1 and then through the opening of the interior degrees of his mind in their order4 ,nor can he know anything about influx from the ,lord through the heavens nor anything about the order into which he was created4 ,for if anyone thinks about these1 not from discrete degrees or degrees of height but from continuous degrees or degrees of breadth1 he is not able to perceive anything about them from causes1 but only from effects2 and to see from effects only is to see from fallacies1 from which come errors1 one after another2 and these may be so multiplied by inductions that at length enormous falsities are called truths4 #ahh4 ,i am not aware that anything has been known hitherto about discrete degrees or degrees of height1 only continuous degrees or degrees of breadth have been known2 yet nothing of the real truth about cause can become known without a knowledge of degrees of both kinds4 ,these degrees therefore shall be treated of throughout this ,part2 for it is the object of this little work to uncover causes1 that effects may-be seen from them1 and thus the darkness may be dispelled in which the man of the church is in respect to ,god and the ,lord1 and in respect to ,divine things in general which are called spiritual things4 ,this ,i may mention1 that the angels are in grief for the darkness on the earth2 saying that they see light hardly anywhere1 and that men eagerly lay hold of fallacies and confirm them1 thereby multiplying falsities upon falsities2 and to confirm fallacies men search out1 by means of reasonings from falsities and from truths falsified1 such things as cannot be controverted1 owing to the darkness in respect to causes and the ignorance respecting truths4 ,the angels lament especially over confirmations respecting faith separate from charity and justification thereby2 also over men's ideas about ,god1 angels and spirits1 and their ignorance of what love and wisdom are4 #ahi4 ,,degrees ,,of ,,height ,,are ,,homogeneous1 ,,and ,,one ,,is ,,from ,,the ,,other ,,in ,,succession ,,like ,,end1 ,,cause1 ,,and ,,effect4 ,as degrees of breadth1 that is continuous degrees1 are like gradations from light to shade1 from heat to cold1 from hard to soft1 from dense to rare1 from thick to thin1 and so forth2 and as these degrees are known from sensuous and ocular experience1 while degrees of height1 or discrete degrees1 are not1 the latter kind shall be treated of especially in this ,part2 for without a knowledge of these degrees1 causes cannot be seen4 ,it is known indeed that end1 cause1 and effect follow in order1 like prior1 subsequent1 and final2 also that the end begets the cause1 and1 through the cause1 the effect1 that the end may have form2 also about these many other things are known2 and yet to know these things1 and not to see them in their applications to existing things is simply to know abstractions1 which remain in the memory only so long as the mind is in analytical ideas from metaphysical thought4 ,from this it is that although end1 cause1 and effect advance according to discrete degrees1 little if anything is known in the world about these degrees4 ,for a mere knowledge of abstractions is like an airy something which flies away2 but when abstractions are applied to such things as are in the world1 they become like what is seen with the eyes on earth1 and remains in the memory4 #aij4 ,all things which have existence in the world1 of which threefold dimension is predicated1 that is1 which are called compounds1 consist of degrees of height1 that is1 discrete degrees2 as examples will make clear4 ,it is known from ocular experience1 that every muscle in the human body consists of minute fibers1 and these put together into little bundles form larger fibers1 called motor fibers1 and groups of these form the compound called a muscle4 ,it is the same with nerves2 in these from minute fibers larger fibers are compacted1 which appear as filaments1 and these grouped together compose the nerve4 ,the same is true of the rest of the combinations1 bundlings and groupings out of which the organs and viscera are made up2 for these are compositions of fibers and vessels variously put together according to like degrees4 ,it is the same also with each and every thing of the vegetable and mineral kingdoms4 ,in woods there are combinations of filaments in threefold order4 ,in metals and stones there are groupings of parts1 also in threefold order4 ,from all this the nature of discrete degrees can be seen1 namely1 that one is from the other1 and through the second there is a third which is called the composite2 and that each degree is discreted from the others4 #aia4 ,from these examples a conclusion may be formed respecting those things that are not visible to the eye1 for with those it is the same2 for example1 with the organic substances which are the receptacles and abodes of thoughts and affections in the brains2 with atmospheres2 with heat and light2 and with love and wisdom4 ,for atmospheres are receptacles of heat and light2 and heat and light are receptacles of love and wisdom2 consequently1 as there are degrees of atmospheres1 there are also like degrees of heat and light1 and of love and wisdom2 for the same principle applies to the latter as to the former4 #aib4 ,that these degrees are homogeneous1 that is1 of the same character and nature1 appears from what has just been said4 ,the motor fibers of muscles1 least1 larger1 and largest1 are homogeneous4 ,woody filaments1 from the least to the composite formed of these1 are homogeneous4 ,so likewise are parts of stones and metals of every kind4 ,the organic substances which are receptacles and abodes of thoughts and affections1 from the most simple to their general aggregate which is the brain1 are homogeneous4 ,the atmospheres1 from pure ether to air1 are homogeneous4 ,the degrees of heat and light in series1 following the degrees of atmospheres1 are homogeneous1 therefore the degrees of love and wisdom are also homogeneous4 ,things which are not of the same character and nature are heterogeneous1 and do not harmonize with things homogeneous2 thus they cannot form discrete degrees with them1 but only with their own1 which are of the same character and nature and with which they are homogeneous4 #aic4 ,that these things in their order are like ends1 causes1 and effects1 is evident2 for the first1 which is the least1 effectuates its cause by means of the middle1 and its effect by means of the last4 #aid4 ,it should be known that each degree is made distinct from the others by coverings of its own1 and that all the degrees together are made distinct by means of a general covering2 also1 that this general covering communicates with interiors and inmosts in their order4 ,from this there is conjunction of all and unanimous action4 #aie4 ,,the ,,first ,,degree ,,is ,,the ,,all ,,in ,,everything ,,of ,,the ,,subsequent ,,degrees4 ,this is because the degrees of each subject and of each thing are homogeneous2 and they are homogeneous because produced from the first degree4 ,for their formation is such that the first1 by bundlings or groupings1 in a word1 by aggregations of parts1 produces the second1 and through this the third2 and discretes each from the other by a covering drawn around it2 from which it is clear that the first degree is chief and singly supreme in the subsequent degrees2 consequently that in all things of the subsequent degrees1 the first is the all4 #aif4 ,when it is said that degrees are such in respect to each other1 the meaning is that substances are such in their degrees4 ,this manner of speaking by degrees is abstract1 that is1 universal1 which makes the statement applicable to every subject or thing which is in degrees of this kind4 #aig4 ,this can be applied to all those things which have been enumerated in the preceding chapter1 to the muscles1 the nerves1 the matters and parts of both the vegetable and mineral kingdoms1 to the organic substances that are the subjects of thoughts and affections in man1 to atmospheres1 to heat and light1 and to love and wisdom4 ,in all these1 the first is singly supreme in the subsequent things2 yea1 it is the sole thing in them1 and because it is the sole thing in them1 it is the all in them4 ,that this is so is clear also from these well-known truths2 that the end is the all of the cause1 and through the cause is the all of the effect2 and thus end1 cause1 and effect are called first1 middle1 and last end4 ,further1 that the cause of the cause is also the cause of the thing caused2 and that there is nothing essential in causes except the end1 and nothing essential in movement excepting effort conatus2 also1 that the substance that is substance in itself is the sole substance4 #aih4 ,from all this it can clearly be seen that the ,divine1 which is substance in itself1 that is1 the one only and sole substance1 is the substance from which is each and every thing that has been created2 thus that ,god is the ,all in all things of the universe1 according to what has been shown in ,part ,first1 as follows4 ,divine ,love and ,divine ,wisdom are substance and form 7n4 #dj-dc72 ,divine ,love and ,divine ,wisdom are substance and form in itself1 therefore the ,very and the ,only 7n4 #dd-df72 all things in the universe were created by ,divine ,love and ,divine ,wisdom 7n4 #eb-fj72 consequently the created universe is ,his image 7n4 #fa-fe72 the ,lord alone is heaven where angels are 7n4 #aac-aah74 #aii4 ,,all ,,perfections ,,increase ,,and ,,ascend ,,along ,,with ,,degrees ,,and ,,according ,,to ,,them4 ,that degrees are of two kinds1 degrees of breadth and degrees of height has been shown above 7n4 #ahe-ahh72 also that degrees of breadth are like those of light verging to shade1 or of wisdom verging to ignorance2 but that degrees of height are like end1 cause and effect1 or like prior1 subsequent and final4 ,of these latter degrees it is said that they ascend or descend1 for they are of height2 but of the former that they increase or decrease for they are of breadth4 ,these two kinds of degrees differ so much that they have nothing in common2 they should therefore be perceived as distinct1 and by no means be confounded4 #bjj4 ,all perfections increase and ascend along with degrees and according to them1 because all predicates follow their subjects1 and perfection and imperfection are general predicates2 for they are predicated of life1 of forces and of forms4 ,perfection of life is perfection of love and wisdom2 and because the will and understanding are receptacles of love and wisdom1 perfection of life is also perfection of will and understanding1 consequently of affections and thoughts2 and because spiritual heat is the containant of love1 and spiritual light is the containant of wisdom1 perfection of these may also be referred to perfection of life4 ,perfection of forces is perfection of all things that are actuated and moved by life1 in which1 however1 there is no life4 ,atmospheres as to their active powers are such forces2 the interior and exterior organic substances with man1 and with animals of every kind1 are such forces2 all things in the natural world that are endowed with active powers both immediately and mediately from its sun are such forces4 ,perfection of forms and perfection of forces make one1 for as the forces are1 such are the forms2 with the difference only1 that forms are substances but forces are their activities2 therefore like degrees of perfection belong to both4 ,forms that are not at the same time forces are also perfect according to degrees4 #bja4 ,the perfection of life1 forces1 and forms that increase or decrease according to degrees of breadth1 that is1 continuous degrees1 will not be discussed here1 because there is a knowledge of these degrees in the world2 but only the perfections of life1 forces1 and forms that ascend or descend according to degrees of height1 that is1 discrete degrees2 because these degrees are not known in the world4 ,of the mode in which perfections ascend and descend according to these degrees little can be learned from things visible in the natural world1 but this can be seen clearly from things visible in the spiritual world4 ,from things visible in the natural world it is merely found that the more interiorly they are looked into the more do wonders present themselves2 as1 for instance1 in the eyes1 ears1 tongue2 in muscles1 heart1 lungs1 liver1 pancreas1 kidneys1 and other viscera2 also1 in seeds1 fruits and flowers2 and in metals1 minerals and stones4 ,that wonders increase in all these the more interiorly they are looked into is well known2 yet it has become little known thereby that the objects are interiorly more perfect according to degrees of height or discrete degrees4 ,this has been concealed by ignorance of these degrees4 ,but since these degrees stand out conspicuously in the spiritual world 7for the whole of that world from highest to lowest is distinctly discreted into these degrees71 from that world knowledge of these degrees can be drawn2 and afterwards conclusions may be drawn therefrom respecting the perfection of forces and forms that are in similar degrees in the natural world4 #bjb4 ,in the spiritual world there are three heavens1 arranged according to degrees of height4 ,in the highest heavens are angels superior in every perfection to the angels in the middle heaven2 and in the middle heaven are angels superior in every perfection to the angels in the lowest heaven4 ,the degrees of perfections are such1 that angels of the lowest heaven cannot attain to the first threshold of the perfections of the angels of the middle heaven1 nor these to the first threshold of the perfections of the angels of the highest heaven4 ,this seems incredible1 yet it is a truth4 ,the reason is that they are consociated according to discrete1 not according to continuous degrees4 ,i have learned from observation that the difference between the affections and thoughts1 and consequently the speech1 of the angels of the higher and the lower heavens1 is such that they have nothing in common2 and that communication takes place only through correspondences1 which have existence by immediate influx of the ,lord into all the heavens1 and by mediate influx through the highest heaven into the lowest4 ,such being the nature of these differences1 they cannot be expressed in natural language1 therefore not described2 for the thoughts of angels1 being spiritual1 do not fall into natural ideas4 ,they can be expressed and described only by angels themselves1 in their own languages1 words1 and writings1 and not in those that are human4 ,this is why it is said that in the heavens unspeakable things are heard and seen4 ,these differences may be in some measure comprehended when it is known that the thoughts of angels of the highest or third heaven are thoughts of ends2 the thoughts of angels of the middle or second heaven thoughts of causes1 and the thoughts of angels of the lowest or first heaven thoughts of effects4 ,it must be noted1 that it is one thing to think from ends1 and another to think about ends2 that it is one thing to think from causes1 and another to think about causes2 and that it is one thing to think from effects1 and another to think about effects4 ,angels of the lower heavens think about causes and about ends1 but angels of the higher heavens from causes and from ends2 and to think from these is a mark of higher wisdom1 but to think about these is the mark of lower wisdom4 ,to think from ends is of wisdom1 to think from causes is of intelligence1 and to think from effects is of knowledge4 ,from all this it is clear that all perfection ascends and descends along with degrees and according to them4 #bjc4 ,since the interior things of man1 which are of his will and understanding1 are like the heavens in respect to degrees 7for man1 as to the interiors of his mind1 is a heaven in least form71 their perfections also are like those of the heavens4 ,but these perfections are not apparent to any one so long as he lives in the world1 because he is then in the lowest degree2 and from the lowest degree the higher degrees cannot be known2 but they are known after death1 because man then enters into that degree which corresponds to his love and wisdom1 for he then becomes an angel1 and thinks and speaks things ineffable to his natural man2 for there is then an elevation of all things of his mind1 not in a single1 but in a threefold ratio4 ,degrees of height are in threefold ratio1 but degrees of breadth are in single ratio4 ,but into degrees of height none ascend and are elevated except those who in the world have been in truths1 and have applied them to life4 #bjd4 ,it seems as if things prior must be less perfect than things subsequent1 that is1 things simple than things composite2 but things prior out of which things subsequent are formed1 that is1 things simple out of which things composite are formed1 are the more perfect4 ,the reason is that the prior or the simpler are more naked and less covered over with substances and matters devoid of life1 and are1 as it were1 more ,divine1 consequently nearer to the spiritual sun where the ,lord is2 for perfection itself is in the ,lord1 and from ,him in that sun which is the first proceeding of ,his ,divine ,love and ,divine ,wisdom1 and from that in those things which come immediately after2 and thus in order down to things lowest1 which are less perfect as they are farther removed4 ,without such preeminent perfection in things prior and simple1 neither man nor any kind of animal could have come into existence from seed1 and afterwards continue to exist2 nor could the seeds of trees and shrubs vegetate and bear fruit4 ,for the more prior anything prior is1 or the more simple anything simple is1 the more exempt is it from injury1 because it is more perfect4 #bje4 ,,in ,,successive ,,order ,,the ,,first ,,degree ,,makes ,,the ,,highest1 ,,and ,,the ,,third ,,the ,,lowest2 ,,but ,,in ,,simultaneous ,,order ,,the ,,first ,,degree ,,makes ,,the ,,innermost1 ,,and ,,the ,,third ,,the ,,outermost4 ,there is successive order and simultaneous order4 ,the successive order of these degrees is from highest to lowest1 or from top to bottom4 ,the angelic heavens are in this order2 the third heaven there is the highest1 the second is the middle1 and the first is the lowest2 such is their relative situation4 ,in like successive order are the states of love and wisdom with the angels there1 also states of heat and light1 and of the spiritual atmospheres4 ,in like order are all the perfections of the forms and forces there4 ,when degrees of height1 that is1 discrete degrees1 are in successive order1 they may be compared to a column divided into three stories1 through which ascent and descent are made4 ,in the upper rooms are things most perfect and most beautiful2 in the middle rooms1 things less perfect and beautiful2 in the lowest1 things still less perfect and beautiful4 ,but simultaneous order1 which consists of like degrees1 has another appearance4 ,in it1 the highest things of successive order1 which are 7as was said above7 the most perfect and most beautiful1 are in the inmost1 the lower things are in the middle1 and the lowest in the circumference4 ,they are as if in a solid body composed of these three degrees3 in the middle or center are the finest parts1 round about this are parts less fine1 and in the extremes which constitute the circumference are the parts composed of these and which are therefore grosser4 ,it is like the column mentioned just above subsiding into a plane1 the highest part of which forms the innermost of the plane1 the middle forms the middle1 and the lowest the outermost4 #bjf4 ,as the highest of successive order becomes the innermost of simultaneous order1 and the lowest becomes the outermost1 so in the ,word1 higher signifies inner1 and lower signifies outer4 ,upwards and downwards1 and high and deep have a like meaning4 #bjg4 ,in every outmost there are discrete degrees in simultaneous order4 ,the motor fibers in every muscle1 the fibers in every nerve1 also the fibers and the little vessels in all viscera and organs1 are in such an order4 ,innermost in these are the most simple things1 which are the most perfect2 the outermost is a composite of these4 ,there is a like order of these degrees in every seed and in every fruit1 also in every metal and stone2 their parts1 of which the whole is composed1 are of such a nature4 ,the innermost1 the middle1 and the outermost elements of the parts exist in these degrees1 for they are successive compositions1 that is1 bundlings and massings together from simples that are their first substances or matters4 #bjh4 ,in a word1 there are such degrees in every outmost1 thus in every effect4 ,for every outmost consists of things prior and these of their firsts4 ,and every effect consists of a cause1 and this of an end2 and end is the all of cause1 and cause is the all of effect 7as was shown above72 and end makes the inmost1 cause the middle1 and effect the outmost4 ,the same is true of degrees of love and wisdom1 and of heat and light1 also of the organic forms of affections and thoughts in man 7as will be seen in what follows74 ,the series of these degrees in successive order and in simultaneous order has been treated of also in ,the ,doctrine of the ,new ,jerusalem ,concerning the ,sacred ,scripture 7n4 #ch1 and elsewhere71 where it is shown that there are like degrees in each and all things of the ,word4 #bji4 ,,the ,,outmost ,,degree ,,is ,,the ,,complex1 ,,containant ,,and ,,base ,,of ,,the ,,prior ,,degrees4 ,the doctrine of degrees which is taught in this ,part1 has hitherto been illustrated by various things which exist in both worlds2 as by the degrees of the heavens where angels dwell1 by the degrees of heat and light with them1 and by the degrees of atmospheres1 and by various things in the human body1 and also in the animal and mineral kingdoms4 ,but this doctrine has a wider range2 it extends not only to natural1 but also to civil1 moral1 and spiritual things1 and to each and all their details4 ,there are two reasons why the doctrine of degrees extends also to such things4 ,first1 in every thing of which anything can be predicated there is the trine which is called end1 cause1 and effect1 and these three are related to one another according to degrees of height4 ,and secondly things civil1 moral1 and spiritual are not something abstract from substance1 but are substances4 ,for as love and wisdom are not abstract things1 but substance 7as was shown above1 n4 #dj-dc71 so in like manner are all things that are called civil1 moral1 and spiritual4 ,these may be thought of abstractly from substances1 yet in themselves they are not abstract2 as for example1 affection and thought1 charity and faith1 will and understanding2 for it is the same with these as with love and wisdom1 in that they are not possible outside of subjects which are substances1 but are states of subjects1 that is1 substances4 ,that they are changes of these1 presenting variations1 will be seen in what follows4 ,by substance is also meant form1 for substance is not possible apart from form4 #baj4 ,from its being possible to think of will and understanding1 of affection and thought1 and of charity and faith1 abstractly from the substances which are their subjects1 and from their having been so thought of1 it has come to pass1 that a correct idea of these things1 as being states of substances or forms1 has perished4 ,it is altogether as with sensations and actions1 which are not things abstract from the organs of sensation and motion4 ,abstracted1 that is1 separate1 from these they are mere figments of reason2 for they are like sight apart from an eye1 hearing apart from an ear1 taste apart from a tongue1 and so forth4 #baa4 ,since all things civil1 moral1 and spiritual advance through degrees1 just as natural things do1 not only through continuous but also through discrete degrees2 and since the progressions of discrete degrees are like progressions of ends to causes1 and of causes to effects1 ,i have chosen to illustrate and confirm the present point1 that the outmost degree is the complex1 containant1 and base of prior degrees1 by the things above mentioned1 that is1 by what pertains to love and wisdom1 to will and understanding1 to affection and thought1 and to charity and faith4 #bab4 ,that the outmost degree is the complex1 containant1 and base of prior degrees1 is clearly seen from progression of ends and causes to effects4 ,that the effect is the complex1 containant1 and base of causes and ends can be comprehended by enlightened reason2 but it is not so clear that the end with all things thereof1 and the cause with all things thereof1 are actually in the effect1 and that the effect is their full complex4 ,that such is the case can be seen from what has been said above in this ,part1 particularly from this1 that one thing is from another in a threefold series1 and that the effect is nothing else than the end in its outmost4 ,and since the outmost is the complex1 it follows that it is the containant and also the base4 #bac4 ,as regards love and wisdom3-,love is the end1 wisdom the instrumental cause1 and use is the effect2 and use is the complex1 containant1 and base of wisdom and love2 and use is such a complex and such a containant1 that all things of love and all things of wisdom are actually in it2 it is where they are all simultaneously present4 ,but it should be borne in mind that all things of love and wisdom1 which are homogeneous and concordant1 are present in use1 according to what is said and shown above 7in chapter1 n4 #ahi-aid74 #bad4 ,affection1 thought1 and action are also in a series of like degrees1 because all affection has relation to love1 thought to wisdom1 and action to use4 ,charity1 faith1 and good works are in a series of like degrees1 for charity is of affection1 faith of thought1 and good works of action4 ,will1 understanding1 and doing are also in a series of like degrees2 for will is of love and so of affection1 understanding is of wisdom and so of faith1 and doing is of use and so of work2 as1 then1 all things of wisdom and love are present in use1 so all things of thought and affection are present in action1 all things of faith and charity in good works1 and so forth2 but all are homogeneous1 that is1 concordant4 #bae4 ,that the outmost in each series1 that is to say1 use1 action1 work1 and doing1 is the complex and containant of all things prior1 has not yet been known4 ,there seems to be nothing more in use1 in action1 in work1 and in doing than such as there is in movement2 yet all things prior are actually present in these1 and so fully that nothing is lacking4 ,they are contained therein like wine in its cask1 or like furniture in a house4 ,they are not apparent1 because they are regarded only externally2 and regarded externally they are simply activities and motions4 ,it is as when the arms and hands are moved1 and man is not conscious that a thousand motor fibers concur in every motion of them1 and that to the thousand motor fibers correspond thousands of things of thought and affection1 by which the motor fibers are excited4 ,as these act deep within1 they are not apparent to any bodily sense4 ,this much is known1 that nothing is done in or through the body except from the will through the thought2 and because both of these act1 it must needs be that each and all things of the will and thought are present in the action4 ,they cannot be separated2 consequently from a man's deeds or works others judge of the thought of his will1 which is called his intention4 ,it has been made known to me that angels1 from a man's deed or work alone1 perceive and see every thing of the will and thought of the doer2 angels of the third heaven perceiving and seeing from his will the end for which he acts1 and angels of the second heaven the cause through which the end operates4 ,it is from this that works and deeds are so often commanded in the ,word1 and that it is said that a man is known by his works4 #baf4 ,it is according to angelic wisdom that unless the will and understanding1 that is1 affection and thought1 as well as charity and faith1 clothe and wrap themselves in works or deeds1 whenever possible1 they are only like something airy which passes away1 or like phantoms in air which perish2 and that they first become permanent in man and a part of his life1 when he practices and does them4 ,the reason is that the outmost is the complex1 containant1 and base of things prior4 ,such an airy nothing and such a phantom is faith separated from good works2 such also are faith and charity without their exercise1 with this difference only1 that those who hold to faith and charity know what is good and can will to do it1 but not so those who are in faith separated from charity4 #bag4 ,,the ,,degrees ,,of ,,height ,,are ,,in ,,fullness ,,and ,,in ,,power ,,in ,,their ,,outmost ,,degree4 ,in the preceding chapter it is shown that the outmost degree is the complex and containant of prior degrees4 ,from this it follows that prior degrees are in their fullness in their outmost degree1 for they are in their effect1 and every effect is the fullness of causes4 #bah4 ,that these ascending and descending degrees1 also called prior and subsequent1 likewise degrees of height or discrete degrees1 are in their power in their outmost degree1 may be confirmed by all those things that have been adduced in the preceding chapters as confirmations from objects of sense and perception4 ,here1 however1 ,i choose to confirm them only by the conatus1 forces and motions in dead and in living subjects4 ,it is known that conatus does nothing of itself1 but acts through forces corresponding to it1 thereby producing motion2 consequently that conatus is the all in forces1 and through forces is the all in motion2 and since motion is the outmost degree of conatus1 through motion conatus exerts its power4 ,conatus1 force1 and motion are no otherwise conjoined than according to degrees of height1 conjunction of which is not by continuity1 for they are discrete1 but by correspondences4 ,for conatus is not force1 nor is force motion1 but force is produced by conatus1 because force is conatus made active1 and through force motion is produced2 consequently there is no power in conatus alone1 nor in force alone1 but in motion1 which is their product4 ,that this is so may still seem doubtful1 because not illustrated by applications to sensible and perceptible things in nature2 nevertheless1 such is the progression of conatus1 force1 and motion into power4 #bai4 ,but let application of this be made to living conatus1 and to living force1 and to living motion4 ,living conatus in man1 who is a living subject1 is his will united to his understanding2 living forces in man are the interior constituents of his body1 in all of which there are motor fibers interlacing in various ways2 and living motion in man is action1 which is produced through these forces by the will united to the understanding4 ,for the interior things pertaining to the will and understanding make the first degree2 the interior things pertaining to the body make the second degree2 and the whole body1 which is the complex of these1 makes the third degree4 ,that the interior things pertaining to the mind have no power except through forces in the body1 also that forces have no power except through the action of the body itself1 is well known4 ,these three do not act by what is continuous1 but by what is discrete2 and to act by what is discrete is to act by correspondences4 ,the interiors of the mind correspond to the interiors of the body1 and the interiors of the body correspond to the exteriors1 through which actions come forth2 consequently the two prior degrees have power through the exteriors of the body4 ,it may seem as if conatus and forces in man have some power even when there is no action1 as in sleep and in states of rest1 but still at such times the determinations of conatus and forces are directed into the general motor organs of the body1 which are the heart and the lungs2 but when their action ceases the forces also cease1 and1 with the forces1 the conatus4 #bbj4 ,since the powers of the whole1 that is1 of the body1 are determined chiefly into the arms and hands1 which are outmosts1 arms and hands1 in the ,word1 signify power1 and the right hand signifies superior power4 ,and such being the evolution and putting forth of degrees into power1 the angels that are with man and in correspondence with all things belonging to him1 know merely from such action as is effected through the hands1 what a man is in respect to his understanding and will1 also his charity and faith1 thus in respect to the internal life pertaining to his mind and the external life derived therefrom in the body4 ,i have often wondered that the angels have such knowledge from the mere action of the body through the hands2 but that it is so has been shown to me repeatedly by living experience1 and it has been said that it is from this that inductions into the ministry are performed by the laying on of the hands1 and that touching with the hand signifies communicating1 with other like things4 ,from all this the conclusion is formed1 that the all of charity and faith is in works1 and that charity and faith without works are like rainbows about the sun1 which vanish away and are dispersed by a cloud4 ,on this account works and doing works are so often mentioned in the ,word1 and it is said that a man's salvation depends upon these2 moreover1 he that doeth is called a wise man1 and he that doeth not is called a foolish man4 ,but it should be remembered that by works here are meant uses actually done2 for the all of charity and faith is in uses and according to uses4 ,there is this correspondence of works with uses1 because the correspondence is spiritual1 but it is carried out through substances and matters1 which are subjects4 #bba4 ,two arcana1 which are brought within reach of the understanding by what precedes1 may here be revealed4 ,the ,first ,arcanum is that the ,word is in its fullness and in its power in the sense of the letter4 ,for there are three senses in the ,word1 according to the three degrees2 the celestial sense1 the spiritual sense1 and the natural sense4 ,since these senses are in the ,word according to the three degrees of height1 and their conjunction is effected by correspondences1 the outmost sense1 which is the natural and is called the sense of the letter1 is not only the complex1 containant and base of the corresponding interior senses1 but moreover in the outmost sense the ,word is in its fullness and in its power4 ,this is abundantly shown and proved in ,the ,doctrine of the ,new ,jerusalem ,concerning the ,sacred ,scripture 7n4 #bg-ce1 #cf-di1 #ej-fa1 #fb-fi74 ,the ,second ,arcanum is that the ,lord came into the world1 and took upon ,him the ,human1 in order to put ,himself into the power of subjugating the hells1 and of reducing all things to order both in the heavens and on the earth4 ,this ,human ,he put on over ,his former ,human4 ,this ,human which ,he put on in the world was like the human of a man in the world4 ,yet both ,humans are ,divine1 and therefore infinitely transcend the finite humans of angels and men4 ,and because ,he fully glorified the natural ,human even to its outmosts1 ,he rose again with the whole body1 differently from any man4 ,through the assumption of this ,human the ,lord put on ,divine ,omnipotence not only for subjugating the hells1 and reducing the heavens to order1 but also holding the hells in subjection to eternity1 and saving mankind4 ,this power is meant by ,his sitting at the right hand of the power and might of ,god4 ,because the ,lord1 by the assumption of a natural ,human1 made ,himself ,divine ,truth in outmosts1 ,he is called the ,word1 and it is said that the ,word was made flesh2 moreover1 ,divine ,truth in outmosts is the ,word in the sense of the letter4 ,this the ,lord made ,himself by fulfilling all things of the ,word concerning ,himself in ,moses and the ,prophets4 ,for while every man is his own good and his own truth1 and man is man on no other ground1 the ,lord1 by the assumption of a natural ,human1 is ,divine ,good itself and ,divine ,truth itself1 or what is the same1 ,he is ,divine ,love itself and ,divine ,wisdom itself1 both in ,firsts and in ,lasts4 ,consequently the ,lord1 since ,his advent into the world1 appears as a sun in the angelic heavens1 in stronger radiance and in greater splendor than before ,his advent4 ,this is an arcanum which is brought within the range of the understanding by the doctrine of degrees4 ,the ,lord's omnipotence before ,his advent into the world will be treated of in what follows4 #bbb4 ,,there ,,are ,,degrees ,,of ,,both ,,kinds ,,in ,,the ,,greatest ,,and ,,in ,,the ,,least ,,of ,,all ,,created ,,things4 ,that the greatest and the least of all things consist of discrete and continuous degrees1 that is1 of degrees of height and of breadth1 cannot be illustrated by examples from visible objects1 because the least things are not visible to the eyes1 and the greatest things which are visible seem undistinguished into degrees2 consequently this matter does not allow of demonstration otherwise than by universals4 ,and since angels are in wisdom from universals1 and from that in knowledge of particulars1 it is allowed to bring forward their statements concerning these things4 #bbc4 ,the statements of angels on this subject are as follows3 ,there can be nothing so minute as not to have in it degrees of both kinds2 for instance1 there can be nothing so minute in any animal1 or in any plant1 or in any mineral1 or in the ether or air1 as not to have in it degrees of both kinds1 and since ether and air are receptacles of heat and light1 and spiritual heat and spiritual light are the receptacles of love and wisdom1 there can be nothing of heat and light or of love and wisdom so minute as not to have in it degrees of both kinds4 ,angels also declare that the minutest thing of an affection and the minutest thing of a thought1 nay1 the minutest thing of an idea of thought1 consists of degrees of both kinds1 and that a minute thing not consisting of these degrees would be nothing2 for it would have no form1 thus no quality1 nor any state which could be changed and varied1 and by this means have existence4 ,angels confirm this by the truth1 that infinite things in ,god the ,creator1 who is the ,lord from eternity1 are one distinctly2 and that there are infinite things in ,his infinites2 and that in things infinitely infinite there are degrees of both kinds1 which also in ,him are one distinctly2 and because these things are in ,him1 and all things were created by ,him1 and things created repeat in an image the things which are in ,him1 it follows that there cannot be the least finite in which there are not such degrees4 ,these degrees are equally in things least and greatest1 because the ,divine is the same in things greatest and in things least4 ,that in ,god-,man infinite things are one distinctly1 see above 7n4 #ag-bb72 and that the ,divine is the same in things greatest and in things least 7n4 #gg-hb72 which positions are further illustrated 7n4 #aee1 #afi1 #aga74 #bbd4 ,there cannot be the least thing of love and wisdom1 or the least thing of affection and thought1 or even the least thing of an idea of thought1 in which there are not degrees of both kinds1 for the reason that love and wisdom are substance and form 7as shown above1 n4 #ej-ec71 and the same is true of affection and thought2 and because there can be no form in which these degrees are not 7as was said above71 it follows that in these there are like degrees2 for to separate love and wisdom1 or affection and thought1 from substance in form1 is to annihilate them1 since they are not possible outside of their subjects2 for they are states of their subjects perceived by man varyingly1 which states present them to view4 #bbe4 ,the greatest things in which there are degrees of both kinds1 are the universe in its whole complex1 the natural world in its complex1 and the spiritual world in its complex2 every empire and every kingdom in its complex2 also1 all civil1 moral and spiritual concerns of these in their complex2 the whole animal kingdom1 the whole vegetable kingdom1 and the whole mineral kingdom1 each in its complex2 all atmospheres of both worlds taken together1 also their heats and lights4 ,likewise things less general1 as man in his complex2 every animal in its complex1 every tree and every shrub in its complex2 as also every stone and every metal in its complex4 ,the forms of these are alike in this1 that they consist of degrees of both kinds2 the reason is that the ,divine1 by which they were created1 is the same in things greatest and least 7as was shown above1 n4#gg-hb74 ,the particulars and the veriest particulars of all these are like generals and the largest generals in this1 that they are forms of both kinds of degrees4 #bbf4 ,on account of things greatest and least being forms of both kinds of degrees1 there is connection between them from first to last2 for likeness conjoins them4 ,still1 there can be no least thing which is the same as any other2 consequently all particulars are distinct from each other1 likewise all veriest particulars4 ,in any form or in different forms there can be no least thing the same as any other1 for the reason that in greatest forms there are like degrees1 and the greatest are made up of leasts4 ,from there being such degrees in things greatest1 and perpetual differences in accordance with these degrees1 from top to bottom and from center to circumference1 it follows that their lesser or least constituents1 in which there are like degrees1 can no one of them be the same as any other4 #bbg4 ,it is likewise a matter of angelic wisdom that from this similitude between generals and particulars1 that is1 between things greatest and least in respect to these degrees1 comes the perfection of the created universe2 for thereby one thing regards another as its like1 with which it can be conjoined for every use1 and can present every end in effect4 #bbh4 ,but these things may seem paradoxical1 because they are not explained by application to visible things2 yet things abstract1 being universals1 are often better comprehended than things applied1 for these are of perpetual variety1 and variety obscures4 #bbi4 ,some contend that there can be a substance so simple as not to be a form from lesser forms1 and out of that substance1 through a process of massing1 substantiated or composite things arise1 and finally substances called material4 ,but there can be no such absolutely simple substances4 ,for what is substance without form8 ,it is that of which nothing can be predicated2 and out of mere being of which nothing can be predicated1 no process of massing can make anything4 ,that there are things innumerable in the first created substance of all things1 which are things most minute and simple1 will be seen in what follows1 where forms are treated of4 #bcj4 ,,in ,,the ,,lord ,,the ,,three ,,degrees ,,of ,,height ,,are ,,infinite ,,and ,,uncreate1 ,,but ,,in ,,man ,,the ,,three ,,degrees ,,are ,,finite ,,and ,,created4 ,in the ,lord the three degrees of height are infinite and uncreate1 because the ,lord is ,love itself and ,wisdom itself 7as has been already shown72 and because the ,lord is ,love itself and ,wisdom itself1 ,he is also ,use itself4 ,for love has use for its end1 and brings forth use by means of wisdom2 for without use love and wisdom have no boundary or end1 that is1 no home of their own1 consequently they cannot be said to have being and have form unless there be use in which they may be4 ,these three constitute the three degrees of height in subjects of life4 ,these three are like first end1 middle end which is called cause1 and last end which is called effect4 ,that end1 cause and effect constitute the three degrees of height has been shown above and abundantly proved4 #bca4 ,that in man there are these three degrees can be seen from the elevation of his mind even to the degrees of love and wisdom in which angels of the second and third heavens are2 for all angels were born men2 and man1 as regards the interiors pertaining to his mind1 is a heaven in least form2 therefore there are in man1 by creation1 as many degrees of height as there are heavens4 ,moreover1 man is an image and likeness of ,god2 consequently these three degrees have been inscribed on man1 because they are in ,god-,man1 that is1 in the ,lord4 ,that in the ,lord these degrees are infinite and uncreate1 and in man finite and created1 can be seen from what was shown in ,part ,first2 namely1 from this1 that the ,lord is ,love and ,wisdom in ,himself2 and that man is a recipient of love and wisdom from the ,lord2 also1 that of the ,lord nothing but what is infinite can be predicated1 and of man nothing but what is finite4 #bcb4 ,these three degrees with the angels are called ,celestial1 ,spiritual1 and ,natural2 and for them the celestial degree is the degree of love1 the spiritual the degree of wisdom1 and the natural the degree of uses4 ,these degrees are so called because the heavens are divided into two kingdoms1 one called the celestial1 the other the spiritual1 to which is added a third kingdom wherein are men in the world1 and this is the natural kingdom4 ,moreover1 the angels of whom the celestial kingdom consists are in love2 the angels1 of whom the spiritual kingdom consists are in wisdom2 while men in the world are in uses2 therefore these kingdoms are conjoined4 ,how it is to be understood that men are in uses will be shown in the next ,part4 #bcc4 ,it has been told me from heaven1 that in the ,lord from eternity1 who is ,jehovah1 before ,his assumption of a ,human in the world1 the two prior degrees existed actually1 and the third degree potentially1 as they do also with angels2 but that after the assumption of a ,human in the world1 ,he put on over these the third degree1 called the natural1 thereby becoming ,man1 like a man in the world2 but with the difference1 that in the ,lord this degree1 like the prior degrees1 is infinite and uncreate1 while in angel and in man they are all finite and created4 ,for the ,divine which1 apart from space1 had filled all spaces 7n4 #fi-gb71 penetrated even to the outmosts of nature2 yet before the assumption of the ,human1 the ,divine influx into the natural degree was mediate through the angelic heavens1 but after the assumption it was immediate from ,himself4 ,this is the reason why all churches in the world before ,his ,advent were representative of spiritual and celestial things1 but after ,his ,advent became spiritual-natural and celestial-natural1 and representative worship was abolished4 ,this also was the reason why the sun of the angelic heaven1 which1 as was said above1 is the first proceeding of ,his ,divine ,love and ,divine ,wisdom1 after the assumption of the ,human shone out with greater effulgence and splendor than before the assumption4 ,and this is what is meant by these words in ,isaiah3 ,in that day the light of the moon shall be as the light of the sun1 and the light of the sun shall be sevenfold1 as the light of seven days 7#cj3bf74 ,this is said of the state of heaven and of the church after the ,lord's coming into the world4 ,again1 in the ,apocalypse3 ,the countenance of the ,son of man was as the sun shineth in his strength 7#a3af72 and elsewhere 7as in ,isaiah #fj3bj2 #b ,sam4 #bc3c1 #d2 ,matt4 #ag3a1 #b74 ,the mediate enlightenment of men through the angelic heaven1 which existed before the coming of the ,lord1 may be compared to the light of the moon1 which is the mediate light of the sun2 and because after ,his coming this was made immediate1 it is said in ,isaiah1 ,that the light of the moon shall be as the light of the sun 7#cj3bf72 and in ,david3 ,in ,his days shall the righteous flourish1 and abundance of peace until there is no longer any moon 7#gb3g74 ,this also is said of the ,lord4 #bcd4 ,the reason why the ,lord from eternity1 that is1 ,jehovah1 put on this third degree by the assumption of a ,human in the world1 was that ,he could enter into this degree only by means of a nature like human nature1 thus only by means of conception from ,his ,divine and by birth from a virgin2 for in this way ,he could put off a nature which1 although a receptacle of the ,divine1 is in itself dead1 and could put on the ,divine4 ,this is meant by the ,lord's two states in the world1 which are called the state of exinanition and the state of glorification1 which are treated of in ,the ,doctrine of the ,new ,jerusalem ,concerning the ,lord4 #bce4 ,of the threefold ascent of the degrees of height this much has been said in general2 but these degrees cannot here be discussed in detail1 because 7as was said in the preceding chapter7 there must be these three degrees in things greatest and things least2 this only need be said1 that there are such degrees in each and all things of love1 and therefrom in each and all things of wisdom1 and from both of these in each and all things of use4 ,in the ,lord all these degrees are infinite2 in angel and man they are finite4 ,but how there are these three degrees in love1 in wisdom1 and in uses cannot be described and unfolded except in series4 #bcf4 ,,these ,,three ,,degrees ,,of ,,height ,,are ,,in ,,every ,,man ,,from ,,birth1 ,,and ,,can ,,be ,,opened ,,successively2 ,,and1 ,,as ,,they ,,are ,,opened1 ,,man ,,is ,,in ,,the ,,lord ,,and ,,the ,,lord ,,in ,,man4 ,that there are three degrees of height in every man1 has not until now become known for the reason that these degrees have not been recognized1 and so long as they remained unnoticed1 none but continuous degrees could be known2 and when none but continuous degrees are known1 it may be supposed that love and wisdom increase in man only by continuity4 ,but it should be known1 that in every man from his birth there are three degrees of height1 or discrete degrees1 one above or within another2 and that each degree of height1 or discrete degree1 has also degrees of breadth1 or continuous degrees1 according to which it increases by continuity4 ,for there are degrees of both kinds in things greatest and least of all things 7as was shown above1 n4 #bbb-bbi72 for no degree of one kind is possible without degrees of the other kind4 #bcg4 ,these three degrees of height are called natural1 spiritual1 and celestial 7as was said above1 n4 #bcb74 ,when man is born he comes first into the natural degree1 and this grows in him1 by continuity1 according to his knowledges and the understanding acquired by means of knowledges even to the highest point of understanding1 which is called the rational4 ,yet not by this means is the second degree opened1 which is called the spiritual4 ,that degree is opened by means of a love of uses in accordance with the things of the understanding1 although by a spiritual love of uses1 which is love towards the neighbor4 ,this degree may grow in like manner by continuous degrees to its height1 and it grows by means of knowledges of truth and good1 that is1 by spiritual truths4 ,yet even by such truths the third degree which is called the celestial is not opened2 for this degree is opened by means of the celestial love of use1 which is love to the ,lord2 and love to the ,lord is nothing else than committing to life the precepts of the ,word1 the sum of which is to flee from evils because they are hellish and devilish1 and to do good because it is heavenly and ,divine4 ,in this manner these three degrees are successively opened in man4 #bch4 ,so long as man lives in the world he knows nothing of the opening of these degrees within him1 because he is then in the natural degree1 which is the outmost1 and from this he then thinks1 wills1 speaks1 and acts2 and the spiritual degree1 which is interior1 communicates with the natural degree1 not by continuity but by correspondences1 and communication by correspondences is not sensibly felt4 ,but when man puts off the natural degree1 which he does at death1 he comes into that degree which has been opened within him in the world2 he in whom the spiritual degree has been opened coming into that degree1 and he within whom the celestial degree has been opened coming into that degree4 ,he who comes into the spiritual degree after death no longer thinks1 wills1 speaks1 and acts naturally1 but spiritually2 and he who comes into the celestial degree thinks1 wills1 speaks1 and acts according to that degree4 ,and as there can be communication between the three degrees only by correspondences1 the differences of love1 wisdom1 and use1 as regards these degrees are such as to have no common ground by means of anything continuous4 ,from all this it is plain that man has three degrees of height that may be successively opened in him4 #bci4 ,since there are in man three degrees of love and wisdom1 and therefore of use1 it follows that there must be in him three degrees1 of will1 of understanding1 and of result therefrom1 thus of determination to use2 for will is the receptacle of love1 understanding the receptacle of wisdom1 and result is use from these4 ,from this it is evident that there are in every man a natural1 a spiritual1 and a celestial will and understanding1 potentially by birth and actually when they are opened4 ,in a word the mind of man1 which consists of will and understanding1 is from creation and therefore from birth1 of three degrees1 so that man has a natural mind1 a spiritual mind1 and a celestial mind1 and can thereby be elevated into and possess angelic wisdom while he lives in the world2 but it is only after death1 and then only if he becomes an angel1 that he enters into that wisdom1 and his speech then becomes ineffable and incomprehensible to the natural man4 ,i knew a man of moderate learning in the world1 whom ,i saw after death and spoke with in heaven1 and ,i clearly perceived that he spoke like an angel1 and that the things he said would be inconceivable to the natural man2 and for the reason that in the world he had applied the precepts of the ,word to life and had worshiped the ,lord1 and was therefore raised up by the ,lord into the third degree of love and wisdom4 ,it is important that this elevation of the human mind should be known about1 for upon it depends the understanding of what follows4 #bdj4 ,there are in man from the ,lord two capacities whereby he is distinguished from beasts4 ,one of these is the ability to understand what is true and what is good2 this is called rationality1 and is a capacity of his understanding4 ,the other is an ability to do what is true and good2 this is called freedom1 and is a capacity of his will4 ,for man by virtue of his rationality is able to think whatever he pleases1 either with or against ,god1 either with or against the neighbor2 he is also able to will and to do what he thinks2 but when he sees evil and fears punishment1 he is able1 by virtue of his freedom1 to abstain from doing it4 ,by virtue of these two capacities man is man1 and is distinguished from beasts4 ,man has these two capacities from the ,lord1 and they are from ,him every moment2 nor are they taken away1 for if they were1 man's human would perish4 ,in these two capacities the ,lord is with every man1 good and evil alike2 they are the ,lord's abode in the human race2 from this it is that all men live for ever1 both the good and evil4 ,but the ,lord's abode in man is nearer as by the agency of these capacities man opens the higher degrees1 for by the opening of these man comes into higher degree of love and wisdom1 thus nearer to the ,lord4 ,from this it can be seen that as these degrees are opened1 man is in the ,lord and the ,lord in him4 #bda4 ,it is said above1 that the three degrees of height are like end1 cause1 and effect1 and that love1 wisdom1 and use follow in succession according to these degrees2 therefore a few things shall be said here about love as being end1 wisdom as being cause1 and use as being effect4 ,whoever consults his reason1 if it is enlightened1 can see that the end of all things of man is his love2 for what he loves that he thinks1 decides upon1 and does1 consequently that he has for his end4 ,man can also see from his reason that wisdom is cause2 since he1 that is1 his love1 which is his end1 searches in his understanding for its means through which to attain its end1 thus consulting its wisdom1 and these means constitute the instrumental cause4 ,that use is effect is evident without explanation4 ,but one man's love is not the same as another's1 neither is one man's wisdom the same as another's2 so it is with use4 ,and since these three are homogeneous 7as was shown above1 n4 #ahi-aid71 it follows that such as is the love in man1 such is the wisdom and such is the use4 ,wisdom is here spoken of1 but by it what pertains to man's understanding is meant4 #bdb4 ,,spiritual ,,light ,,flows ,,in ,,with ,,man ,,through ,,degrees1 ,,but ,,not ,,spiritual ,,heat1 ,,except ,,so ,,far ,,as ,,man ,,flees ,,from ,,evils ,,as ,,sins ,,and ,,looks ,,to ,,the ,,lord4 ,it is evident from what has been shown above that from the sun of heaven1 which is the first proceeding of ,divine ,love and ,divine ,wisdom 7treated of in ,part ,second71 light and heat proceed - light from its wisdom1 and heat from its love2 also that light is the receptacle of wisdom1 and heat of love2 also that so far as man comes into wisdom he comes into that ,divine light1 and so far as he comes into love he comes into that ,divine heat4 ,from what has been shown above it is also evident that there are three degrees of light and three degrees of heat1 that is1 three degrees of wisdom and three degrees of love1 and that these degrees have been formed in man in order that he may be a receptacle of the ,divine ,love and the ,divine ,wisdom1 thus of the ,lord4 ,it is now to be shown that spiritual light flows in through these three degrees in man1 but not spiritual heat1 except so far as man shuns evils as sins and looks to the ,lord - or1 what is the same1 that man is able to receive wisdom even to the third degree1 but not love1 unless he flees from evils as sins and looks to the ,lord2 or what is still the same1 that man's understanding can be raised into wisdom1 but not his will1 except so far as he flees from evils as sins4 #bdc4 ,that the understanding can be raised into the light of heaven1 that is1 into angelic wisdom1 while the will cannot be raised into the heat of heaven1 that is1 into angelic love1 unless man flees from evils as sins and looks to the ,lord1 has been made plainly evident to me from experience in the spiritual world4 ,i have frequently seen and perceived that simple spirits1 who knew merely that ,god is and that the ,lord was born a man1 and who knew scarcely anything else1 clearly apprehended the arcana of angelic wisdom almost as the angels do2 and not these simple ones alone1 but many also of the infernal crew4 ,these1 while they listened1 understood1 but not when they thought within themselves2 for while they listened1 light entered from above1 and when they thought within themselves1 no light could enter except that which corresponded to their heat or love2 consequently when they had listened to and perceived these arcana1 as soon as they turned their ears away they remembered nothing1 those belonging to the infernal crew even rejecting these things with disgust and utterly denying them1 because the fire of their love and its light1 being delusive1 induced darkness1 by which the heavenly light entering from above was extinguished4 #bdd4 ,the same thing happens in the world4 ,a man not altogether stupid1 and who has not confirmed himself in falsities from the pride of self-intelligence1 hearing others speak on some exalted matter1 or reading something of the kind1 if he is in any affection of knowing1 understands these things and also retains them1 and may afterwards confirm them4 ,a bad man as well as a good man may do this4 ,even a bad man1 though in heart he denies the ,divine things pertaining to the church1 can still understand them1 and also speak of and preach them1 and in writing learnedly prove them2 but when left to his own thought1 from his own infernal love he thinks against them and denies them4 ,from which it is obvious that the understanding can be in spiritual light even when the will is not in spiritual heat2 and from this it also follows that the understanding does not lead the will1 or that wisdom does not beget love1 but only teaches and shows the way1 - teaching how a man ought to live1 and showing the way in which he ought to go4 ,it further follows that the will leads the understanding1 and causes it to act as one with itself2 also that whatever in the understanding agrees with the love which is in the will1 the love calls wisdom4 ,in what follows it will be seen that the will does nothing by itself apart from the understanding1 but does all that it does in conjunction with the understanding2 moreover1 that it is the will that by influx takes the understanding into partnership with itself1 and not the reverse4 #bde4 ,the nature of the influx of light into the three degrees of life in man which belong to his mind1 shall now be shown4 ,the forms which are receptacles of heat and light1 that is1 of love and wisdom in man1 and which 7as was said7 are in threefold order or of three degrees1 are transparent from birth1 transmitting spiritual light as crystal glass transmits natural light2 consequently in respect to wisdom man can be raised even into the third degree4 ,nevertheless these forms are not opened except when spiritual heat conjoins itself to spiritual light1 that is1 love to wisdom2 by such conjunction these transparent forms are opened according to degrees4 ,it is the same with light and heat from the sun of the world in their action on plants on the earth4 ,the light of winter1 which is as bright as that of summer1 opens nothing in seed or in tree1 but when vernal heat conjoins itself to that light then the heat opens them4 ,there is this similarity because spiritual light corresponds to natural light1 and spiritual heat to natural heat4 #bdf4 ,this spiritual heat is obtained only by fleeing from evils as sins1 and at the same time looking to the ,lord2 for so long as man is in evils he is also in the love of them1 for he lusts after them2 and the love of evil and the lust1 abide in a love contrary to spiritual love and affection2 and such love or lust can be removed only by fleeing from evils as sins2 and because man cannot flee from evils from himself1 but only from the ,lord4 ,he must look to the ,lord4 ,so when he flees from evils from the ,lord1 the love of evil and its heat are removed1 and the love of good and its heat are introduced in their stead1 whereby a higher degree is opened2 for the ,lord flowing in from above opens that degree1 and then conjoins love1 that is1 spiritual heat1 to wisdom or spiritual light1 from which conjunction man begins to flourish spiritually1 like a tree in spring-time4 #bdg4 ,by the influx of spiritual light into all three degrees of the mind man is distinguished from beasts2 and1 as contrasted with beasts1 he can think analytically1 and see both natural and spiritual truth2 and when he sees them he can acknowledge them1 and thus be reformed and regenerated4 ,this capacity to receive spiritual light is what is meant by rationality 7referred to above71 which every man has from the ,lord1 and which is not taken away from him1 for if it were taken away he could not be reformed4 ,from this capacity1 called rationality1 man1 unlike the beasts1 is able not only to think but also to speak from thought2 and afterwards from his other capacity1 called freedom 7also referred to above71 he is able to do those things that he thinks from his understanding4 ,as these two capacities1 rationality and freedom1 which are proper to man1 have been treated of above 7n4 #bdj71 no more will be said about them here4 #bdh4 ,,unless ,,the ,,higher ,,degree ,,which ,,is ,,the ,,spiritual ,,is ,,opened ,,in ,,man1 ,,he ,,becomes ,,natural ,,and ,,sensual4 ,it was shown above that there are three degrees of the human mind1 called natural1 spiritual1 and celestial1 and that these degrees may be opened successively in man2 also1 that the natural degree is first opened2 afterwards1 if man flees from evil as sins and looks to the ,lord1 the spiritual degree is opened2 and lastly1 the celestial4 ,since these degrees are opened successively according to man's life1 it follows that the two higher degrees may remain unopened1 and man then continues in the natural degree1 which is the outmost4 ,moreover1 it is known in the world that there is a natural and a spiritual man1 or an external and an internal man2 but it is not known that a natural man becomes spiritual by the opening of some higher degree in him1 and that such opening is effected by a spiritual life1 which is a life conformed to the ,divine precepts2 and that without a life conformed to these man remains natural4 #bdi4 ,there are three kinds of natural men2 the first consists of those who know nothing of the ,divine precepts2 the second1 of those who know that there are such precepts1 but give no thought to a life according to them2 and the third1 of those who despise and deny these precepts4 ,in respect to the first class1 which consists of those who know nothing of the ,divine precepts1 since they cannot be taught by themselves they must needs remain natural4 ,every man is taught respecting the ,divine precepts1 not by immediate revelations1 but by others who know them from religion1 on which subject see ,the ,doctrine of the ,new ,jerusalem ,concerning the ,sacred ,scriptures 7n4 #aad-aah74 ,those of the second class1 who know that there are ,divine precepts but give no thought to a life according to them1 also remain natural1 and care about no other concerns than those of the world and the body4 ,these after death become mere menials and servants1 according to the uses which they are able to perform for those who are spiritual2 for the natural man is a menial and servant1 and the spiritual man is a master and lord4 ,those of the third class1 who despise and deny the ,divine precepts1 not only remain natural1 but also become sensual in the measure of their contempt and denial4 ,sensual men are the lowest natural men1 who are incapable of thinking above the appearances and fallacies of the bodily senses4 ,after death they are in hell4 #bej4 ,as it is unknown in the world what the spiritual man is1 and what the natural1 and as by many he who is merely natural is called spiritual1 and conversely1 these subjects shall be separately discussed1 as follows3 7#a7 ,what the natural man is1 and what the spiritual man4 7#b7 ,the character of the natural man in whom the spiritual degree is opened4 7#c7 ,the character of the natural man in whom the spiritual degree is not opened and yet not closed4 7#d7 ,the character of the natural man in whom the spiritual degree is entirely closed4 7#e7 ,lastly1 ,the nature of the difference between the life of a man merely natural and the life of a beast4 #bea4 7#a7 ,what the natural man is1 and what the spiritual man4 ,man is not man from face and body1 but from understanding and will2 therefore by the natural man and the spiritual man is meant that man's understanding and will are either natural or spiritual4 ,the natural man in respect to his understanding and will is like the natural world1 and may be called a world or microcosm2 and the spiritual man in respect to his understanding and will is like the spiritual world1 and may be called a spiritual world or heaven4 ,from which it is evident that as the natural man is in a kind of image a natural world1 so he loves those things which are of the natural world2 and that as the spiritual man is in a kind of image a spiritual world1 so he loves those things which are of that world1 or of heaven4 ,the spiritual man indeed loves the natural world also but not otherwise than as a master loves his servant through whom he performs uses4 ,moreover1 according to uses the natural man becomes like the spiritual1 which is the case when the natural man feels from the spiritual the delight of use2 such a natural man may be called spiritual-natural4 ,the spiritual man loves spiritual truths2 he not only loves to know and understand them1 but also wills them2 while the natural man loves to speak of those truths and also do them4 ,doing truths is performing uses4 ,this subordination is from the conjunction of the spiritual world and the natural world2 for whatever appears and is done in the natural world derives its cause from the spiritual world4 ,from all this it can be seen that the spiritual man is altogether distinct from the natural1 and that there is no other communication between them than such as there is between cause and effect4 #beb4 7#b7 ,the character of the natural man in whom the spiritual degree is opened4 ,this is obvious from what has been said above2 to which it may be added1 that a natural man is a complete man when the spiritual degree is opened in him1 for he is then consociated with angels in heaven and at the same time with men in the world1 and in regard to both1 lives under the ,lord's guidance4 ,for the spiritual man imbibes commands from the ,lord through the ,word1 and executes them through the natural man4 ,the natural man who has the spiritual degree opened does not know that he thinks and acts from his spiritual man1 for it seems as if he did this from himself1 when yet he does not do it from himself but from the ,lord4 ,nor does the natural man whose spiritual degree has been opened know that by means of his spiritual man he is in heaven1 when yet his spiritual man is in the midst of angels of heaven1 and sometimes is even visible to them2 but because he draws himself back to his natural man1 after a brief stay there he disappears4 ,nor does the natural man in whom the spiritual degree has been opened know that his spiritual mind is being filled by the ,lord with thousands of arcana of wisdom1 and with thousands of delights of love1 and that he is to come into these after death1 when he becomes an angel4 ,the natural man does not know these things because communication between the natural man and the spiritual man is effected by correspondences2 and communication by correspondences is perceived in the understanding only by the fact that truths are seen in light1 and is perceived in the will only by the fact that uses are performed from affection4 #bec4 7#c7 ,the character of the natural man in whom the spiritual degree is not opened1 and yet not closed4 ,the spiritual degree is not opened1 and yet not closed1 in the case of those who have led somewhat of a life of charity and yet have known little of genuine truth4 ,the reason is1 that this degree is opened by conjunction of love and wisdom1 or of heat with light2 love alone or spiritual heat alone not opening it1 nor wisdom alone or spiritual light alone1 but both in conjunction4 ,consequently1 when genuine truths1 out of which wisdom or light arises1 are unknown1 love is inadequate to open that degree2 it only keeps it in the possibility of being opened2 this is what is meant by its not being closed4 ,something like this is seen in the vegetable kingdom1 in that heat alone does not cause seeds and trees to vegetate1 but heat in conjunction with light effects this4 ,it is to be known that all truths are of spiritual light and all goods are of spiritual heat1 and that good opens the spiritual degree by means of truths2 for good1 by means of truths1 effects use1 and uses are goods of love1 which derive their essence from a conjunction of good and truth4 ,the lot1 after death1 of those in whom the spiritual degree is not opened and yet not closed1 is that since they are still natural and not spiritual1 they are in the lowest parts of heaven1 where they sometimes suffer hard times2 or they are in the outskirts in some higher heaven1 where they are as it were in the light of evening2 for 7as was said above7 in heaven and in every society there the light decreases from the middle to the outskirts1 and those who above others are in ,divine truths are in the middle1 while those who are in few truths are in the outskirts4 ,those are in few truths who from religion know only that there is a ,god1 and that the ,lord suffered for them1 and that charity and faith are essentials of the church1 not troubling themselves to know what faith is or what charity is2 when yet faith in its essence is truth1 and truth is manifold1 and charity is all the work of his calling which man does from the ,lord2 he does this from the ,lord when he flees from evils as sins4 ,it is just as was said above1 that the end is the all of the cause1 and the effect the all of the end by means of the cause2 the end is charity or good1 the cause is faith or truth1 and effects are good works or uses2 from which it is plain that from charity no more can be carried into works than the measure in which charity is conjoined with the truths which are called truths of faith4 ,by means of these truths charity enters into works and qualifies them4 #bed4 7#d7 ,the character of the natural man in whom the spiritual degree is entirely closed4 ,the spiritual degree is closed in those who are in evils as to life1 and still more in those who from evils are in falsities4 ,it is the same as with the fibril of a nerve1 which contracts at the slightest touch of any thing heterogeneous2 so every motive fiber of a muscle1 yea1 the muscle itself1 and even the whole body shrinks from the touch of whatever is hard or cold4 ,so also the substances or forms of the spiritual degree in man shrink from evils and their falsities1 because these are heterogeneous4 ,for the spiritual degree1 being in the form of heaven1 admits nothing but goods1 and truths that are from good2 these are homogeneous to it2 but evils1 and falsities that are from evil1 are heterogeneous to it4 ,this degree is contracted1 and by contraction closed1 especially in those who in the world are in love of ruling from love of self1 because this love is opposed to love to the ,lord4 ,it is also closed1 but not so much1 in those who from love of the world are in the insane greed of possessing the goods of others4 ,these loves shut the spiritual degree1 because they are the origins of evils4 ,the contraction or closing of this degree is like the twisting back of a spiral in the opposite direction2 for which reason1 that degree after it is closed1 turns back the light of heaven2 consequently there is thick darkness there instead of heavenly light1 and truth which is in the light of heaven1 becomes nauseous4 ,in such persons1 not only does the spiritual degree itself become closed1 but also the higher region of the natural degree which is called the rational1 until at last the lowest region of the natural degree1 which is called the sensual1 alone stands open2 this being nearest to the world and to the outward senses of the body1 from which such a man afterwards thinks1 speaks1 and reasons4 ,the natural man who has become sensual through evils and their falsities1 in the spiritual world in the light of heaven does not appear as a man but as a monster1 even with nose drawn back 7the nose is drawn in because the nose corresponds to the perception of truth72 moreover1 he cannot bear a ray of heavenly light4 ,such have in their caverns no other light than what resembles the light from live coals or from burning charcoal4 ,from all this it is evident who and of what character are those in whom the spiritual degree is closed4 #bee4 7#e7 ,the nature of the difference between the life of a natural man and the life of a beast4 ,this difference will be particularly discussed in what follows1 where ,life will be treated of4 ,here it may be said only that the difference is that man has three degrees of mind1 that is1 three degrees of understanding and will1 which degrees can be opened successively2 and as these are transparent1 man can be raised as to his understanding into the light of heaven and see truths1 not only civil and moral1 but also spiritual1 and from many truths seen can form conclusions about truths in their order1 and thus perfect the understanding to eternity4 ,but beasts do not have the two higher degrees1 but only the natural degrees1 and these apart from the higher degrees have no capacity to think on any subject1 civil1 moral1 or spiritual4 ,and since the natural degrees of beasts are incapable of being opened1 and thereby raised into higher light1 they are unable to think in successive order1 but only in simultaneous order1 which is not thinking1 but acting from a knowledge corresponding to their love4 ,and because they are unable to think analytically1 and to view a lower thought from any higher thought1 they are unable to speak1 but are able only to utter sounds in accordance with the knowledge pertaining to their love4 ,yet the sensual man1 who is in the lowest sense natural1 differs from the beast only in this1 that he can fill his memory with knowledges1 and think and speak therefrom2 this power he gets from a capacity proper to every man1 of being able to understand truth if he chooses2 it is this capacity that makes the difference4 ,nevertheless many1 by abuse of this capacity1 have made themselves lower than beasts4 #bef4 ,,the ,,natural ,,degree ,,of ,,the ,,human ,,mind ,,regarded ,,in ,,itself ,,is ,,continuous1 ,,but ,,by ,,correspondence ,,with ,,the ,,two ,,higher ,,degrees ,,it ,,appears ,,when ,,it ,,is ,,elevated ,,as ,,if ,,it ,,were ,,discrete4 ,although this is hardly comprehensible1 by those who have as yet no knowledge of degrees of height1 it must nevertheless be revealed1 because it is a part of angelic wisdom2 and while the natural man is unable to think about this wisdom in the same way as angels do1 nevertheless it can be comprehended by his understanding1 when it has been raised into the degree of light in which angels are2 for his understanding can be elevated even to that extent1 and enlightened according to its elevation4 ,but this enlightenment of the natural mind does not ascend by discrete degrees2 but increases in a continuous degree1 and as it increases1 that mind is enlightened from within by the light of the two higher degrees4 ,how this occurs can be comprehended from a perception of degrees of height1 as being one above another1 while the natural degree1 which is the lowest1 is a kind of general covering to the two higher degrees4 ,then1 as the natural degree is raised up towards a degree of the higher kind1 the higher acts from within upon the outer natural and illuminates it4 ,this illumination is effected1 indeed1 from within1 by the light of the higher degrees1 but the natural degree which envelops and surrounds the higher receives it by continuity1 thus more lucidly and purely in proportion to its ascent2 that is1 from within1 by the light of the higher degrees1 the natural degree is enlightened discretely1 but in itself is enlightened continuously4 ,from this it is evident that so long as man lives in the world1 and is thereby in the natural degree1 he cannot be elevated into very wisdom1 such as the angels have1 but only into higher light1 even up to angels1 and can receive enlightenment from their light that flows in from within and illuminates4 ,but these things cannot as yet be more clearly described2 they can be better comprehended from effects2 for effects present causes in themselves in clear light1 and thus illustrate them1 when there is some previous knowledge of causes4 #beg4 ,the effects are these3 7#a7 ,the natural mind may be raised up to the light of heaven in which angels are1 and may perceive naturally1 thus not so fully1 what the angels perceive spiritually2 nevertheless1 man's natural mind cannot be raised into angelic light itself4 7#b7 ,by means of his natural mind1 raised to the light of heaven1 man can think1 yea1 speak with angels2 but the thought and speech of the angels then flow into the natural thought and speech of the man1 and not conversely2 so that angels speak with man in a natural language1 which is the man's mother tongue4 7#c7 ,this is effected by a spiritual influx into what is natural1 and not by any natural influx into what is spiritual4 7#d7 ,human wisdom1 which so long as man lives in the natural world is natural1 can by no means be raised into angelic wisdom1 but only into some image of it4 ,the reason is1 that elevation of the natural mind is effected by continuity1 as from shade to light1 or from grosser to purer4 ,still the man in whom the spiritual degree has been opened comes into that wisdom when he dies2 and he may also come into it by a suspension of bodily sensations1 and then by an influx from above into the spiritual parts of his mind4 7#e7 ,man's natural mind consists of spiritual substances together with natural substances2 thought comes from its spiritual substances1 not from its natural substances2 these recede when the man dies1 while its spiritual substances do not4 ,consequently1 after death1 when man becomes a spirit or angel1 the same mind remains in a form like that which it had in the world4 7#f7 ,the natural substances of that mind1 which recede 7as was said7 by death1 constitute the cutaneous covering of the spiritual body which spirits and angels have4 ,by means of such covering1 which is taken from the natural world1 their spiritual bodies maintain existence2 for the natural is the outmost containant3 consequently there is no spirit or angel who was not born a man4 ,these arcana of angelic wisdom are here adduced that the quality of the natural mind in man may be known1 which subject is further treated of in what follows4 #beh4 ,every man is born into a capacity to understand truths even to the inmost degree in which the angels of the third heaven are2 for the human understanding1 rising up by continuity around the two higher degrees1 receives the light of their wisdom1 in the manner stated above 7n4 #bef74 ,therefore man has the ability to become rational according to his elevation2 if raised to the third degree he becomes rational from that degree1 if raised to the second degree he becomes rational from that degree1 if not raised he is rational in the first degree4 ,it is said that he becomes rational from those degrees1 because the natural degree is the general receptacle of their light4 ,the reason why man does not become rational to the height that he might is1 that love1 which is of the will1 cannot be raised in the same manner as wisdom1 which is of the understanding4 ,love1 which is of the will1 is raised only by fleeing from evils as sins1 and then by goods of charity1 which are uses1 which the man thereafter performs from the ,lord4 ,consequently1 when love1 which is of the will1 is not at the same time raised1 wisdom1 which is of the understanding1 however it may have ascended1 falls back again down to its own love4 ,therefore1 if man's love is not at the same time raised into the spiritual degree1 he is rational only in the lowest degree4 ,from all this it can be seen that man's rational is in appearance as if it were of three degrees1 a rational from the celestial1 a rational from the spiritual1 and a rational from the natural2 also that rationality1 which is the capacity whereby man is elevated1 is still in man whether he be elevated or not4 #bei4 ,it has been said that every man is born into that capacity1 namely1 rationality1 but by this is meant every man whose externals have not been injured by some accident1 either in the womb1 or by some disease after birth1 or by a wound inflicted on the head1 or in consequence of some insane love bursting forth1 and breaking down restraints4 ,in such the rational cannot be elevated2 for life1 which is of the will and understanding1 has in such no bounds in which it can terminate1 so disposed that it can produce outmost acts according to order2 for life acts in accordance with outmost determinations1 though not from them4 ,that there can be no rationality with infants and children1 may be seen below 7n4 #bff1 at the end74 #bfj4 ,,the ,,natural ,,mind1 ,,since ,,it ,,is ,,the ,,covering ,,and ,,containant ,,of ,,the ,,higher ,,degrees ,,of ,,the ,,human ,,mind1 ,,is ,,reactive2 ,,and ,,if ,,the ,,higher ,,degrees ,,are ,,not ,,opened ,,it ,,acts ,,against ,,them1 ,,but ,,if ,,they ,,are ,,opened ,,it ,,acts ,,with ,,them4 ,it has been shown in the preceding chapter that as the natural mind is in the outmost degree1 it envelops and encloses the spiritual mind and the celestial mind1 which1 in respect to degrees1 are above it4 ,it is now to be shown that the natural mind reacts against the higher or interior minds4 ,it reacts because it covers1 includes1 and contains them1 and this cannot be done without reaction2 for unless it reacted1 the interior or enclosed parts would become loosened and press outward and thus fall apart1 just as the viscera1 which are the interiors of the body1 would push forth and fall asunder if the coverings which are about the body did not react against them2 so1 too1 unless the membrane investing the motor fibers of a muscle reacted against the force of these fibers in their activities1 not only would action cease1 but all the inner tissues would be let loose4 ,it is the same with every outmost degree of the degrees of height2 consequently with the natural mind with respect to higher degrees2 for1 as was said above1 there are three degrees of the human mind1 the natural1 the spiritual1 and the celestial1 and the natural mind is in the outmost degree4 ,another reason why the natural mind reacts against the spiritual mind is1 that the natural mind consists not only of substances of the spiritual world but also of substances of the natural world 7as was said above1 n4 #beg71 and substances of the natural world of their very nature react against the substances of the spiritual world2 for substances of the natural world are in themselves dead1 and are acted upon from without by substances of the spiritual world2 and substances which are dead1 and which are acted upon from without1 by their nature resist1 and thus by their nature react4 ,from all this it can be seen that the natural man reacts against the spiritual man1 and that there is combat4 ,it is the same thing whether the terms natural and spiritual man or natural and spiritual mind are used4 #bfa4 ,from this it is obvious that when the spiritual mind is closed the natural mind continually acts against the things of the spiritual mind1 fearing lest anything should flow in therefrom to disturb its own states4 ,everything that flows in through the spiritual mind is from heaven1 for the spiritual mind in its form is a heaven2 while everything that flows into the natural mind is from the world1 for the natural mind in its form is a world4 ,from which it follows that when the spiritual mind is closed1 the natural mind reacts against all things of heaven1 giving them no admission except so far as they are serviceable to it as means for acquiring and possessing the things of the world4 ,and when the things of heaven are made to serve the natural mind as means to its own ends1 then those means1 though they seem to be heavenly1 are made natural2 for the end qualifies them1 and they become like the knowledges of the natural man1 in which interiorly there is nothing of life4 ,but as things heavenly cannot be so joined to things natural that the two act as one1 they separate1 and1 with men merely natural1 things heavenly arrange themselves from without1 in a circuit about the natural things which are within4 ,from this it is that a merely natural man can speak and preach about heavenly things1 and even simulate them in his actions1 though inwardly he thinks against them2 the latter he does when alone1 the former when in company4 ,but of these things more in what follows4 #bfb4 ,by virtue of the reaction which is in him from birth the natural mind1 or man1 when he loves himself and the world above all things1 acts against the things that are of the spiritual mind or man4 ,then also he has a sense of enjoyment in evils of every kind1 as adultery1 fraud1 revenge1 blasphemy1 and other like things2 he then also acknowledges nature as the creator of the universe2 and confirms all things by means of his rational faculty2 and after confirmation he either perverts or suffocates or repels the goods and truths of heaven and the church1 and at length either shuns them or turns his back upon them or hates them4 ,this he does in his spirit1 and in the body just so far as he dares to speak with others from his spirit without fear of the loss of reputation as a means to honor and gain4 ,when man is such1 he gradually shuts up the spiritual mind closer and closer4 ,confirmations of evil by means of falsities especially close it up2 therefore evil and falsity when confirmed cannot be uprooted after death2 they are only uprooted by means of repentance in the world4 #bfc4 ,but when the spiritual mind is open the state of the natural mind is wholly different4 ,then the natural mind is arranged in compliance with the spiritual mind1 and is subordinated to it4 ,for the spiritual mind acts upon the natural mind from above or within1 and removes the things therein that react1 and adapts to itself those that act in harmony with itself1 whereby the excessive reaction is gradually taken away4 ,it is to be noted1 that in things greatest and least of the universe1 both living and dead1 there is action and reaction1 from which comes an equilibrium of all things2 this is destroyed when action overcomes reaction1 or the reverse4 ,it is the same with the natural and with the spiritual mind4 ,when the natural mind acts from the enjoyments of its love and the pleasures of its thought1 which are in themselves evils and falsities1 the reaction of the natural mind removes those things which are of the spiritual mind and blocks the doors lest they enter1 and it makes action to come from such things as agree with its reaction4 ,the result is an action and reaction of the natural mind opposite to the action and reaction of the spiritual mind1 whereby there is a closing of the spiritual mind like the twisting back of a spiral4 ,but when the spiritual mind is opened1 the action and reaction of the natural mind are inverted2 for the spiritual mind acts from above or within1 and at the same time it acts from below or from without1 through those things in the natural mind which are arranged in compliance with it2 and it twists back the spiral in which the action and reaction of the natural mind lie4 ,for the natural mind is by birth in opposition to the things belonging to the spiritual mind2 an opposition derived1 as is well known1 from parents by heredity4 ,such is the change of state which is called reformation and regeneration4 ,the state of the natural mind before reformation may be compared to a spiral twisting or bending itself downward2 but after reformation it may be compared to a spiral twisting or bending itself upwards2 therefore man before reformation looks downwards to hell1 but after reformation looks upwards to heaven4 #bfd4 ,,the ,,origin ,,of ,,evil ,,is ,,from ,,the ,,abuse ,,of ,,the ,,capacities ,,proper ,,to ,,man1 ,,that ,,are ,,called ,,rationality ,,and ,,freedom4 ,by rationality is meant the capacity to understand what is true and thereby what is false1 also to understand what is good and thereby what is evil2 and by freedom is meant the capacity to think1 will and do these things freely4 ,from what precedes it is evident1 and it will become more evident from what follows1 that every man from creation1 consequently from birth1 has these two capacities1 and that they are from the ,lord2 that they are not taken away from man2 that from them is the appearance that man thinks1 speaks1 wills1 and acts as from himself2 that the ,lord dwells in these capacities in every man1 that man by virtue of that conjunction lives to eternity2 that man by means of these capacities can be reformed and regenerated1 but not without them2 finally1 that by them man is distinguished from beasts4 #bfe4 ,that the origin of evil is from the abuse of these capacities will be explained in the following order3 7#a7 ,a bad man equally with a good man enjoys these two capacities4 7#b7 ,a bad man abuses these capacities to confirm evils and falsities1 but a good man uses them to confirm goods and truths4 7#c7 ,evils and falsities confirmed in man are permanent1 and come to be of his love1 consequently of his life4 7#d7 ,such things as have come to be of the love and life are engendered in offspring4 7#e7 ,all evils1 both engendered and acquired1 have their seat in the natural mind4 #bff4 7#a7 ,a bad man1 equally with a good man enjoys these two capacities4 ,it was shown in the preceding chapter that the natural mind1 as regards the understanding1 can be elevated even to the light in which angels of the third heaven are1 and can see truths1 acknowledge them1 and then give expression to them4 ,from this it is plain that since the natural mind can be elevated1 a bad man equally with a good man enjoys the capacity called rationality2 and because the natural mind can be elevated to such an extent1 it follows that a bad man can also think and speak about heavenly truths4 ,moreover1 that he is able to will and to do them1 even though he does not will and do them1 both reason and experience affirm4 ,reason affirms it3 for who cannot will and do what he thinks8 ,his not willing and doing it is because he does not love to will and do it4 ,this ability to will and to do is the freedom which every man has from the ,lord2 but his not willing and doing good when he can1 is from a love of evil1 which opposes2 but this love he is able to resist1 and many do resist it4 ,experience in the spiritual world has often corroborated this4 ,i have listened to evil spirits who inwardly were devils1 and who in the world had rejected the truths of heaven and the church4 ,when the affection for knowing1 in which every man is from childhood1 was excited in them by the glory that1 like the brightness of fire1 surrounds each love1 they perceived the arcana of angelic wisdom just as clearly as good spirits do who inwardly were angels4 ,those diabolical spirits even declared that they were able to will and act according to those arcana1 but did not wish to4 ,when told that they might will them1 if only they would flee from evils as sins1 they said that they could even do that1 but did not wish to4 ,from this it was evident that the wicked equally with the good have the capacity called freedom4 ,let any one look within himself1 and he will observe that it is so4 ,man has the power to will1 because the ,lord1 from whom that capacity comes1 continually gives the power2 for1 as was said above1 the ,lord dwells in every man in both of these capacities1 and therefore in the capacity1 that is1 in the power1 of being able to will4 ,as to the capacity to understand1 called rationality1 this man does not have until his natural mind reaches maturity2 until then it is like seed in unripe fruit1 which cannot be opened in the soil and grow up into a shrub4 ,neither does this capacity exist in those mentioned above 7n4 #bei74 #bfg4 7#b7 ,a bad man abuses these capacities to confirm evils and falsities1 but a good man uses them to confirm goods and truths4 ,from the intellectual capacity called rationality1 and from the voluntary capacity called freedom1 man derives the ability to confirm whatever he wishes2 for the natural man is able to raise his understanding into higher light to any extent he desires2 but one who is in evils and in falsities therefrom1 raises it no higher than into the upper regions of his natural mind1 and rarely as far as the border of the spiritual mind2 for the reason that he is in the delights of the love of his natural mind1 and when he raises the understanding above that mind1 the delight of his love perishes2 and if it is raised still higher1 and sees truths which are opposed to the delights of his life or to the principles of his self-intelligence1 he either falsifies those truths or passes them by and contemptuously leaves them behind1 or retains them in the memory as means to serve his life's love1 or the pride of his self-intelligence4 ,that the natural man is able to confirm whatever he wishes is plainly evident from the multitude of heresies in the ,christian world1 each of which is confirmed by its adherents4 ,who does not know that evils and falsities of every kind can be confirmed8 ,it is possible to confirm1 and by the wicked it is confirmed within themselves1 that there is no ,god1 and that nature is everything and created herself2 that religion is only a means for keeping simple minds in bondage2 that human prudence does everything1 and ,divine providence nothing except sustaining the universe in the order in which it was created2 also that murders1 adulteries1 thefts1 frauds1 and revenge are allowable1 as held by ,machiavelli and his followers4 ,these and many like things the natural man is able to confirm1 and even to fill volumes with the confirmations2 and when such falsities are confirmed they appear in their delusive light1 but truths in such obscurity as to be seen only as phantoms of the night4 ,in a word1 take what is most false and present it as a proposition1 and ask an ingenious person to prove it1 and he will do so to the complete extinction of the light of truth2 but set aside his confirmations1 return and view the proposition itself from your own rationality1 and you will see its falsity in all its deformity4 ,from all this it can be seen that man is able to abuse these two capacities1 which he has from the ,lord1 to confirm evils and falsities of every kind4 ,this no beast can do1 because no beast enjoys these capacities4 ,consequently1 a beast is born into all the order of its life1 and into all the knowledge of its natural love1 but man is not4 #bfh4 7#c7 ,evils and falsities confirmed in man are permanent1 and come to be of his love and life4 ,confirming evil and falsity is nothing else than putting away good and truth1 and if persisted in1 it is their rejection2 for evil removes and rejects good1 and falsity truth4 ,for this reason confirming evil and falsity is a closing up of heaven1 - for every good and truth flows in from the ,lord through heaven1 - and when heaven is closed1 man is in hell1 and in a society therein which a like evil prevails and a like falsity2 from which hell he cannot afterwards be delivered4 ,it has been granted me to speak with some who ages ago confirmed themselves in the falsities of their religion1 and ,i saw that they remained in the same falsities1 in the same way as they were in them in the world4 ,the reason is1 that all things in which a man confirms himself come to be of his love and life4 ,they come to be of his love because they come to be of his will and understanding2 and will and understanding constitute the life of every one2 and when they come to be of man's life1 they come to be not only of his whole mind but also of his whole body4 ,from this it is evident that a man who has confirmed himself in evils and falsities is such from head to foot1 and when he is wholly such1 by no turning or twisting back can he be reduced to an opposite state1 and thus withdrawn from hell4 ,from all this1 and from what precedes in this chapter1 it can be seen what the origin of evil is4 #bfi4 7#d7 ,such things as have come to be of the love1 and consequently of the life1 are engendered in offspring4 ,it is known that man is born into evil1 and that he derives it by inheritance from parents2 though by some it is believed that he inherits it not from his parents1 but through parents from ,adam2 this1 however1 is an error4 ,he derives it from the father1 from whom he has a soul that is clothed with a body in the mother4 ,for the seed1 which is from the father1 is the first receptacle of life1 but such a receptacle as it was with the father2 for the seed is in the form of his love1 and each one's love is1 in things greatest and least1 similar to itself2 and there is in the seed a conatus to the human form1 and by successive steps it goes forth into that form4 ,from this it follows that evils called hereditary are from fathers1 thus from grandfathers and great-grandfathers1 successively transmitted to offspring4 ,this may be learned also from observation1 for as regards affections1 there is a resemblance of races to their first progenitor1 and a stronger resemblance in families1 and a still stronger resemblance in households2 and this resemblance is such that generations are distinguishable not only by the disposition1 but even by the face4 ,but of this ingeneration of the love of evil by parents in offspring more will be said in what follows1 where the correspondence of the mind1 that is1 of the will and understanding1 with the body and its members and organs will be fully treated of4 ,here these few things only are brought forward1 that it may be known that evils are derived from parents successively1 and that they increase through the accumulations of one parent after another1 until man by birth is nothing but evil2 also that the malignity of evil increases according to the degree in which the spiritual mind is closed up1 for in this manner the natural mind also is closed above2 finally1 that there is no recovery from this in posterity except through their fleeing from evils as sins by the help of the ,lord4 ,in this and in no other way is the spiritual mind opened1 and by means of such opening the natural mind is brought back into correspondent form4 #bgj4 7#e7 ,all evils and their falsities1 both engendered and acquired1 have their seat in the natural mind4 ,evils and their falsities have their seat in the natural mind1 because that mind is1 in form or image1 a world2 while the spiritual mind in its form or image is a heaven1 and in heaven evil cannot be entertained4 ,the spiritual mind1 therefore1 is not opened from birth1 but is only in the capability of being opened4 ,moreover1 the natural mind derives its form in part from substances of the natural world2 but the spiritual mind from substances of the spiritual world only2 and this mind is preserved in its integrity by the ,lord1 in order that man may be capable of becoming a man2 for man is born an animal1 but he becomes a man4 ,the natural mind1 with all its belongings1 is coiled into gyres from right to left1 but the spiritual mind into gyres from left to right2 the two thus curving in directions contrary to each other - a proof that evil has its seat in the natural mind1 and that of itself it acts against the spiritual mind4 ,moreover1 the gyration from right to left is turned downward1 thus towards hell1 but the gyration from left to right tends upward1 thus toward heaven4 ,this was made evident to me by the fact that an evil spirit can gyrate his body only from right to left1 not from left to right2 while a good spirit can gyrate his body from right to left only with difficulty1 but with ease from left to right4 ,gyration follows the flow of the interiors1 which belong to the mind4 #bga4 ,,evils ,,and ,,falsities ,,are ,,in ,,complete ,,opposition ,,to ,,goods ,,and ,,truths1 ,,because ,,evils ,,and ,,falsities ,,are ,,diabolical ,,and ,,infernal1 ,,while ,,goods ,,and ,,truths ,,are ,,divine ,,and ,,heavenly4 ,that evil and good are opposites1 also the falsity of evil and the truth of good1 every one acknowledges when he hears it4 ,still those who are in evil do not feel1 and therefore do not perceive1 otherwise than that evil is good2 for evil gives enjoyment to their senses1 especially sight and hearing1 and from that gives enjoyment also to their thoughts1 and thus their perceptions4 ,while1 therefore1 the evil acknowledge that evil and good are opposites1 still1 when they are in evil1 they declare from their enjoyment of it that evil is good1 and good evil4 ,for example3-,one who abuses his freedom to think and to do what is evil calls that freedom1 while its opposite1 namely1 to think the good which in itself is good1 he calls bondage2 when1 in fact1 the latter is to be truly free1 and the former to be in bondage4 ,he who loves adulteries calls it freedom to commit adultery1 but not to be allowed to commit adultery he calls bondage2 for in lasciviousness he has a sense of enjoyment1 but of the contrary in chastity4 ,he who is in the love of ruling from love of self feels in that love an enjoyment of life surpassing other enjoyments of every kind2 consequently1 everything belonging to that love he calls good1 and everything contrary to it he declares to be evil2 when yet the reverse is true4 ,it is the same with every other evil4 ,while every one1 therefore1 acknowledges that evil and good are opposites1 those who are in evils cherish a reverse conception of such opposition1 and only those who are in good have a right conception of it4 ,no one so long as he is in evil can see good1 but he who is in good can see evil4 ,evil is below as in a cave1 good is above as on a mountain4 #bgb4 ,now as many do not know what the nature of evil is1 and that it is entirely opposite to good1 and as this knowledge is important1 the subject shall be considered in the following order3 7#a7 ,the natural mind that is in evils and in falsities therefrom is a form and image of hell4 7#b7 ,the natural mind that is a form and image of hell descends through three degrees4 7#c7 ,the three degrees of the natural mind that is a form and image of hell1 are opposite to the three degrees of the spiritual mind which is a form and image of heaven4 7#d7 ,the natural mind that is a hell is in every respect opposed to the spiritual mind that is a heaven4 #bgc4 7#a7 ,the natural mind that is in evils and in falsities therefrom is a form and image of hell4 ,the nature of the natural mind in man in its substantial form cannot here be described1 that is1 its nature in its own form woven out of the substances of both worlds1 in the brains where that mind in its first principles1 has its seat4 ,the universal idea of that form will be given in what follows1 where the correspondence of the mind and body is to be treated of4 ,here somewhat only shall be said of its form as regards the states and their changes1 whereby perceptions1 thoughts1 intentions1 volitions1 and their belongings are manifested2 for1 as regards these states and changes1 the natural mind that is in evils and their falsities is a form and image of hell4 ,such a form supposes a substantial form as a subject2 for without a substantial form as a subject1 changes of state are impossible1 just as sight is impossible without an eye1 or hearing without an ear4 ,in regard1 then1 to the form or image wherein the natural mind images hell1 that form or image is such that the reigning love with its lusts1 which is the universal state of that mind1 is like what the devil is in hell2 and the thoughts of the false arising out of that reigning love are1 as it were1 the devil's crew4 ,by the devil and by his crew nothing else is meant in the ,word4 ,moreover1 the case is similar1 since in hell there is a love of ruling from love of self1 a reigning love1 called there the devil2 and the affections of the false1 with the thoughts arising out of that love1 are called his crew4 ,it is the same in every society of hell1 with differences resembling the differences of species in a genus4 ,and the natural mind that is in evils and in falsities therefrom is in a similar form2 consequently1 a natural man who is of this character comes1 after death1 into a society of hell similar to himself1 and then1 in each and every particular1 he acts in unison with it2 for he thus enters into his own form1 that is1 into the states of his own mind4 ,there is also another love1 called satan1 subordinate to the former love that is called the devil2 it is the love of possessing the goods of others by every evil device4 ,cunning villainies and subtleties are its crew4 ,those who are in this hell are generally called satans2 those in the former1 devils2 and such of them as do not act in a clandestine way there do not disown their name4 ,from this it is that the hells1 as a whole1 are called the ,devil and ,satan4 ,the two hells are generically divided in accordance with these two loves1 because all the heavens are divided into two kingdoms1 the celestial and the spiritual1 in accordance with two loves2 and the devil - hell corresponds1 by opposites1 to the celestial kingdom1 and the satan - hell corresponds1 by opposites1 to the spiritual kingdom4 ,that the heavens are divided into two kingdoms1 the celestial and the spiritual1 may be seen in the work ,heaven and ,hell 7n4 #bj-bh74 ,the reason why a natural mind of such a character is in form a hell1 is that every spiritual form is like itself both in what is greatest and in what is least2 therefore every angel is1 in lesser form1 a heaven1 as is also shown in the work on ,heaven and ,hell 7n4 #ea-eh72 from which it follows that every man or spirit who is a devil or a satan is1 in lesser form1 a hell4 #bgd4 7#b7 ,the natural mind that is a form or image of hell descends through three degrees ,it may be seen above 7n4 #bbb-bbi7 that both in the greatest and in the least of all things there are degrees of two kinds1 namely1 degrees of height and degrees of breadth4 ,this is also true of the natural mind in its greatest and its least parts4 ,degrees of height are what are now referred to4 ,the natural mind1 by its two capacities called rationality and freedom1 is in such a state as to be capable of ascending through three degrees1 or of descending through three degrees2 it ascends by goods and truths1 and descends by evils and falsities4 ,when it ascends1 the lower degrees which tend to hell are shut1 and when it descends1 the higher degrees which tend to heaven are shut2 for the reason that they are in reaction4 ,these three degrees1 higher and lower1 are neither open nor shut in man in earliest infancy1 for he is then ignorant both of good and truth and of evil and falsity2 but as he lets himself into one or the other1 the degrees are opened and shut on the one side or the other4 ,when they are opened towards hell1 the reigning love1 which is of the will1 obtains the highest or inmost place2 the thought of the false1 which is of the understanding from that love1 obtains the second or middle place2 and the result of the love through the thought1 or of the will through the understanding1 obtains the lowest place4 ,the same is true here as of degrees of height treated of above2 they stand in order as end1 cause1 and effect1 or as first end1 middle end1 and last end4 ,the descent of these degrees is towards the body1 consequently in the descent they wax grosser1 and become material and corporeal4 ,if truths from the ,word are received in the second degree to form it1 these truths are falsified by the first degree1 which is the love of evil1 and become servants and slaves4 ,from this it can be seen what the truths of the church from the ,word become with those who are in the love of evil1 or whose natural mind is in form a hell1 namely1 that they are profaned because they serve the devil as means2 for the love of evil reigning in the natural mind that is a hell1 is the devil1 as was said above4 #bge4 7#c7 ,the three degrees of the natural mind that is a form and image of hell1 are opposite to the three degrees of the spiritual mind which is a form and image of heaven4 ,it has been shown above that there are three degrees of the mind1 called natural1 spiritual1 and celestial1 and that the human mind1 made up of these degrees1 looks towards heaven1 and turns itself about in that direction4 ,from this it can be seen that the natural mind1 looking downwards and turning itself about towards hell1 is made up in like manner of three degrees1 and that each degree of it is opposite to a degree of that mind which is a heaven4 ,that this is so has been made very clear to me by things seen in the spiritual world2 namely1 that there are three heavens1 and these distinct according to three degrees of height2 that there are three hells1 and these also distinct according to three degrees of height or depth2 that the hells are opposed to the heavens in each and every particular2 also that the lowest hell is opposite to the highest heaven1 and the middle hell to the middle heaven1 and the uppermost hell to the lowest heaven4 ,it is the same with the natural mind that is in the form of hell2 for spiritual forms are like themselves in things greatest and least4 ,the heavens and hells are thus opposite1 because their loves are opposed4 ,in the heavens1 love to the ,lord1 and consequent love to the neighbor1 constitute the inmost degree2 in the hells1 love of self and love of the world constitute the inmost degree4 ,in the heavens1 wisdom and intelligence1 springing from their loves1 constitute the middle degree2 in the hells folly and insanity1 springing from their loves and appearing like wisdom and intelligence1 constitute the middle degree4 ,in the heavens1 the results from the two other degrees1 either laid up in the memory as knowledges1 or determined into actions in the body1 constitute the lowest degree2 in the hells1 the results from the two other degrees1 which have become either knowledges or acts1 constitute the outermost degree4 ,how the goods and truths of heaven are turned1 in the hells1 into evils and falsities1 thus into what is opposite1 may be seen from this experience3 ,i heard that a certain ,divine truth flowed down out of heaven into hell1 and that in its descent by degrees it was converted on the way into what is false1 until at the lowest hell1 it became the exact opposite of that truth2 from which it was manifest that the hells according to degrees are in opposition to the heavens in regard to all goods and truths1 these becoming evils and falsities by influx into forms turned the reverse way2 for all inflowing1 it is well known1 is perceived and felt according to recipient forms and their states4 ,this conversion into the opposite was made further evident to me from this experience3 it was granted me to see the hells as they are placed relatively to the heavens2 and those who were there appeared inverted1 the head downward and the feet upward2 but it was said that they nevertheless appear to themselves to be upright on their feet2 comparatively like the antipodes4 ,by these evidences from experience1 it can be seen that the three degrees of the natural mind1 which is a hell in form and image1 are opposite to the three degrees of the spiritual mind which is a heaven in form and image4 #bgf4 7#d7 ,the natural mind that is a hell is in complete opposition to the spiritual mind which is a heaven4 ,when the loves are opposite all things of perception become opposites2 for out of love1 which makes the very life of man1 everything else flows like streams from their source2 the things not from that source separating in the natural mind from those which are4 ,whatever springs from man's reigning love is in the middle1 and other things are at the sides4 ,if these latter are truths of the church from the ,word1 they are transferred from the middle further away to the sides1 and are finally exterminated2 and then the man1 that is1 the natural mind1 perceives evil as good1 and sees falsity as truth2 and conversely4 ,this is why he believes perfidy to be wisdom1 insanity to be intelligence1 cunning to be prudence1 and evil devices to be ingenuity2 moreover1 he makes nothing of ,divine and heavenly things pertaining to the church and worship1 while he regards bodily and worldly things as of the greatest worth4 ,he thus inverts the state of his life1 making what is of the head to be of the sole of the foot1 and trampling upon it2 and making what is of the sole of the foot to be of the head4 ,thus from being alive he becomes dead4 ,one is said to be alive whose mind is a heaven1 and one is said to be dead whose mind is a hell4 #bgg4 ,,all ,,things ,,of ,,the ,,three ,,degrees ,,of ,,the ,,natural ,,mind ,,are ,,included ,,in ,,the ,,deeds ,,that ,,are ,,done ,,by ,,the ,,acts ,,of ,,the ,,body4 ,by the knowledge of degrees1 which is set forth in this ,part1 the following arcanum is disclosed3 all things of the mind1 that is1 of the will and understanding of man1 are in his acts or deeds1 included therein very much as things visible and invisible are in a seed or fruit or egg4 ,acts or deeds by themselves appear outwardly as these do1 but in their internals there are things innumerable1 such as the concurring forces of the motor fibers of the whole body and all things of the mind that excite and determine these forces1 all of which1 as shown above1 are of three degrees4 ,and since all things of the mind are in these1 so also are things of the will1 that is1 all the affections of man's love1 which make the first degree2 all things of the understanding1 that is1 all thoughts from his perception1 which makes the second degree2 and all things of the memory1 that is1 all ideas of the thought nearest to speech1 taken from the memory1 which compose the third degree4 ,out of these things determined into act1 deeds come forth1 in which1 seen in external form1 prior things are not visible although they are actually therein4 ,that the outmost is the complex1 containant1 and base of things prior may be seen above 7n4 #bji-baf72 and that degrees of height are in fullness in their outmost 7n4 #bag-bba74 #bgh4 ,the acts of the body when viewed by the eye1 appear thus simple and uniform1 as seeds1 fruits1 and eggs do1 in external form1 or as nuts and almonds in their shells1 yet they contain in themselves all the prior things from which they exist1 because every outmost is sheathed about and is thereby rendered distinct from things prior4 ,so is each degree enveloped by a covering1 and thereby separated from other degrees2 consequently things of the first degree are not perceived by the second1 nor those of the second by the third4 ,for example3 ,the love of the will1 which is the first degree of the mind1 is not perceived in the wisdom of the understanding1 which is the second degree of the mind1 except by a certain enjoyment in thinking of the matter4 ,again1 the first degree1 which is1 as just said1 the love of the will1 is not perceived in the knowledge of the memory1 which is the third degree1 except by a certain pleasure in knowing and speaking4 ,from all this it follows that every deed1 or bodily act1 includes all these things1 although externally it appears simple1 and as if it were a single thing4 #bgi4 ,this is corroborated by the following3 ,the angels who are with man perceive separately the things that are from the mind in the act1 the spiritual angels perceiving those things therein that are from the understanding1 and the celestial angels those things therein that are from the will4 ,this appears incredible1 but it is true4 ,it should be known1 however1 that the things of the mind pertaining to any subject that is under consideration1 or before the mind1 are in the middle1 and the rest are round about these according to their affinities therewith4 ,the angels declare that a man's character is perceived from a single deed1 but in a likeness of his love1 which varies according to its determinations into affections1 and into thoughts therefrom4 ,in a word1 before the angels every act or deed of a spiritual man is like a palatable fruit1 useful and beautiful1 which when opened and eaten yields flavor1 use1 and delight4 ,that the angels have such a perception of the acts and deeds of men may also be seen above 7n4 #bbj74 #bhj4 ,it is the same with man's speech4 ,the angels recognize a man's love from his tone in speaking1 his wisdom from his articulation1 and his knowledge from the meaning of the words4 ,they declare1 moreover1 that these three are in every word1 because the word is a kind of resultant1 involving tone1 articulation1 and meaning4 ,it was told me by angels of the third heaven that from each successive word that a man speaks in discourse they perceive the general state of his disposition1 and also some particular states4 ,that in each single word of the ,word there is something spiritual from the ,divine wisdom1 and something celestial from the ,divine love2 and that these are perceived by angels when the ,word is devoutly read by man1 has been abundantly shown in ,the ,doctrine of the ,new ,jerusalem ,concerning the ,sacred ,scripture4 #bha4 ,the conclusion is1 that in the deeds of a man whose natural mind descends through three degrees into hell there are all his evils and his falsities of evil2 and that in the deeds of a man whose natural mind ascends into heaven there are all his goods and truths2 and that both are perceived by the angels from the mere speech and act of man4 ,from this it is said in the ,word that a man shall be judged according to his deeds1 and that he shall render an account of his words4 #bhb4 ,,part ,,fourth4 ,,the ,,lord ,,from ,,eternity1 ,,who ,,is ,,jehovah1 ,,created ,,the ,,universe ,,and ,,all ,,things ,,thereof ,,from ,,himself1 ,,and ,,not ,,from ,,nothing4 ,it is known throughout the world1 and acknowledged by every wise man from interior perception1 that ,god1 who is the ,creator of the universe1 is ,one2 and it is known from the ,word that ,god the ,creator of the universe is called ,jehovah1 which is from the verb to be1 because ,he alone is4 ,that the ,lord from eternity is that ,jehovah is shown by many statements from the ,word in ,the ,doctrine of the ,new ,jerusalem ,concerning the ,lord4 ,jehovah is called the ,lord from eternity1 since ,jehovah assumed a ,human that ,he might save men from hell2 ,he then commanded ,his disciples to call ,him ,lord4 ,therefore in the ,new ,testament ,jehovah is called the ,lord2 as can be seen from this3 ,thou shalt love ,jehovah thy ,god with all thy heart and with all thy soul 7,deut4 #e3e72 but in the ,new ,testament3 ,thou shalt love the ,lord thy ,god with all thy heart and with all thy soul 7,matt4 #bb3ce74 ,it is the same in other passages in the ,gospels1 taken from the ,old ,testament4 #bhc4 ,every one who thinks from clear reason sees that the universe was not created out of nothing1 for he sees that not anything can be made out of nothing2 since nothing is nothing1 and to make anything out of nothing is a contradiction1 and a contradiction is contrary to the light of truth1 which is from ,divine ,wisdom2 and whatever is not from ,divine ,wisdom is not from ,divine ,omnipotence4 ,every one who thinks from clear reason sees also that all things have been created out of a ,substance that is ,substance in itself for that is ,esse itself1 out of which every thing that is can take form2 and since ,god alone is ,substance in itself1 and therefore ,esse itself1 it is evident that from this source alone is the formation of things4 ,many have seen this1 because reason causes them to see it2 and yet they have not dared to confirm it1 fearing lest they might thereby be led to think that the created universe is ,god1 because from ,god1 or that nature is from itself1 and consequently that the inmost of nature is what is called ,god4 ,for this reason1 although many have seen that the formation of all things is from ,god alone and out of his ,esse1 yet they have not dared to go beyond their first thought on the subject1 lest their understanding should become entangled in a so-called ,gordian knot1 beyond the possibility of release4 ,such release would be impossible1 because their thought of ,god1 and of the creation of the universe by ,god1 has been in accordance with time and space1 which are properties of nature2 and from nature no one can have any perception of ,god and of the creation of the universe2 but every one whose understanding is in any interior light can have a perception of nature and of its creation out of ,god1 because ,god is not in time and space4 ,that the ,divine is not in space may be seen above 7n4 #g-aj72 that the ,divine apart from space fills all the spaces of the universe 7n4 #fi-gb72 and that the ,divine apart from time is in all time 7n4 #gc-gf74 ,in what follows it will be seen that although ,god has created the universe and all things thereof out of ,himself1 yet there is nothing whatever in the created universe that is ,god2 and other things besides1 which will place this matter in its proper light4 #bhd4 ,part ,first of this ,work treated of ,god1 that ,he is ,divine ,love and ,divine ,wisdom2 that ,he is life1 and that ,he is substance and form1 which is the very and only ,esse4 ,part ,second treated of the spiritual sun and its world1 and of the natural sun and its world1 and of the creation of the universe with all things thereof from ,god by means of these two suns4 ,part ,third treated of degrees in which are each and all things that have been created4 ,part ,fourth will now treat of the creation of the universe from ,god4 ,all these subjects are now explained1 because the angels have lamented before the ,lord1 that when they look upon the world they see nothing but darkness1 and among men no knowledge of ,god1 of heaven1 or of the creation of nature1 for their wisdom to rest upon4 #bhe4 ,,the ,,lord ,,from ,,eternity1 ,,that ,,is1 ,,jehovah1 ,,could ,,not ,,have ,,created ,,the ,,universe ,,and ,,all ,,things ,,thereof ,,unless ,,he ,,were ,a ,,man4 ,those who have a corporeal natural idea of ,god as a ,man1 are wholly unable to comprehend how ,god as a ,man could have created the universe and all things thereof2 for they think within themselves1 ,how can ,god as a ,man wander all over the universe from space to space1 and create8 ,or how can ,he1 from ,his place1 speak the word1 and as soon as it is spoken1 creation follow8 ,when it is said that ,god is a ,man1 such ideas present themselves to those whose conception of the ,god-,man is like their conception of a man in the world1 and who think of ,god from nature and its properties1 which are time and space4 ,but those whose conception of ,god-,man is not drawn from their conception of a man in the world1 nor from nature and its space and time1 clearly perceive that unless ,god were a man the universe could not have been created4 ,bring your thought into the angelic idea of ,god as being a ,man1 putting away1 as much as you can1 the idea of space1 and you will come near in thought to the truth4 ,in fact1 some of the learned have a perception of spirits and angels as not in space1 because they have a perception of the spiritual as apart from space4 ,for the spiritual is like thought1 which although it is in man1 man is nevertheless able by means of it to be present as it were elsewhere1 in any place however remote4 ,such is the state of spirits and angels1 who are men even as regards their bodies4 ,in whatever place their thought is1 there they appear1 because in the spiritual world spaces and distances are appearances1 and make one with the thought that is from their affection4 ,from all this it can be seen that ,god1 who appears as a sun far above the spiritual world1 and to whom there can belong no appearance of space1 is not to be thought of from space4 ,and it can then be comprehended that ,he created the universe out of ,himself1 and not out of nothing2 also that ,his ,human ,body cannot be thought great or small1 that is1 of any one stature1 because this also pertains to space2 consequently that in things first and last1 and in things greatest and least1 ,he is the same2 and still further1 that the ,human is the inmost in every created thing1 though apart from space4 ,that the ,divine is the same in things greatest and least may be seen above 7n4 #gg-hb72 and that the ,divine apart from space fills all spaces 7n4 #fi-gb74 ,and because the ,divine is not in space1 it is not continuous nec est continuum1 as the inmost of nature is4 #bhf4 ,that ,god unless ,he were a ,man could not have created the universe and all things thereof1 may be clearly apprehended by any intelligent person from this1 that he cannot deny that in ,god there is ,love and ,wisdom1 mercy and clemency1 and also goodness itself and truth itself1 inasmuch as these are from ,god4 ,and because he cannot deny this1 neither can he deny that ,god is a ,man2 for abstractly from man not one of these is possible2 for man is their subject1 and to separate them from their subject is to say that they are not4 ,think of wisdom1 and place it outside of man - is it anything8 ,can you conceive of it as something ethereal1 or as something flaming8 ,you cannot2 unless perchance you conceive of it as being within these2 and if within these1 it must be wisdom in a form such as man has2 it must be wholly in the form of man1 not one thing can be lacking if wisdom is to be in that form4 ,in a word1 the form of wisdom is man2 and because man is the form of wisdom1 he is also the form of love1 mercy1 clemency1 good and truth1 because these make one with wisdom4 ,that love and wisdom are not possible except in a form1 see above 7n4 #ej-ec74 #bhg4 ,that love and wisdom are man is further evident from the fact that the angels of heaven are men in beauty in the measure in which they are in love and its wisdom from the ,lord4 ,the same is evident from what is said of ,adam in the ,word1 that he was created into the likeness and into the image of ,god 7,gen4 #a3bf71 because into the form of love and wisdom4 ,every man on earth is born into the human form as regards his body1 for the reason that his spirit1 which is also called his soul1 is a man2 and this is a man because it is receptive of love and wisdom from the ,lord2 and so far as these are received by the spirit or soul of man1 so far it becomes a man after the death of the material body which it had drawn about it2 and so far as these are not received it becomes a monster1 which derives something of manhood from the ability to receive4 #bhh4 ,because ,god is a ,man1 the whole angelic heaven in the aggregate resembles a single man1 and is divided into regions and provinces according to the members1 viscera1 and organs of man4 ,thus there are societies of heaven which constitute the province of all things of the brain1 of all things of the facial organs1 and of all things of the viscera of the body2 and these provinces are distinct from each other1 just as those organs are in man2 moreover1 the angels know in what province of ,man they are4 ,the whole heaven is in this image1 because ,god is a ,man4 ,god is also heaven1 because the angels1 who constitute heaven1 are recipients of love and wisdom from the ,lord1 and recipients are images4 ,that heaven is in the form of all things of man is shown in the ,arcana ,coelestia1 at the end of various chapters4 #bhi4 ,all this makes evident how empty are the ideas of those who think of ,god as something else than a ,man1 and of the ,divine attributes as not being in ,god as a ,man1 since these separated from man are mere figments of reason4 ,that ,god is very ,man1 from whom every man is a man according to his reception of love and wisdom1 may be seen above 7n4 #aa-ac74 ,this truth is here corroborated on account of what follows1 that the creation of the universe by ,god1 because ,he is a ,man1 may be perceived4 #bij4 ,,the ,,lord ,,from ,,eternity1 ,,that ,,is1 ,,jehovah1 ,,brought ,,forth ,,from ,,himself ,,the ,,sun ,,of ,,the ,,spiritual ,,world1 ,,and ,,from ,,that ,,created ,,the ,,universe ,,and ,,all ,,things ,,thereof4 ,the sun of the spiritual world was treated of in ,part ,second of this work1 and the following propositions were there established3-,divine ,love and ,divine ,wisdom appear in the spiritual world as a sun 7n4 #hc-hh74 ,spiritual heat and spiritual light go forth from that sun 7n4 #hi-ib74 ,that sun is not ,god1 but is a ,proceeding from the ,divine ,love and ,divine ,wisdom of ,god-,man2 so also are the heat and light from that sun 7n4 #ic-ih74 ,the sun of the spiritual world is at a middle altitude1 and appears far off from the angels like the sun of the natural world from men 7n4 #ajc-ajg74 ,in the spiritual world the east is where the ,lord appears as a sun1 and from that the other quarters are determined 7n4 #aai-abc1 #abe-abh74 ,angels turn their faces constantly to the ,lord as a sum 7n4 #abi-acd1 #ace-aci74 ,the ,lord created the universe and all things thereof by means of the sun1 which is the first proceeding of ,divine ,love and ,divine ,wisdom 7n4 #aea-aef74 ,the sun of the natural world is mere fire1 and nature1 which derives its origin from that sun1 is consequently dead2 and the sun of the natural world was created in order that the work of creation might completed and finished 7n4 #aeg-afb74 ,without a double sun1 one living and the other dead1 no creation is possible 7n4 #afc-aff74 #bia4 ,this also1 among other things1 is shown in ,part ,second3-that the spiritual sun is not the ,lord1 but is a ,proceeding from ,his ,divine ,love and ,his ,divine ,wisdom4 ,it is called a proceeding1 because the sun was brought forth out of ,divine ,love and ,divine ,wisdom which are in themselves substance and form1 and it is by means of this that the ,divine proceeds4 ,but as human reason is such as to be unwilling to yield assent unless it sees a thing from its cause1 and therefore has some perception of how it is1 - thus in the present case1 how the sun of the spiritual world1 which is not the ,lord1 but a proceeding from ,him1 was brought forth - something shall be said on this subject4 ,in regard to this matter ,i have conversed much with the angels4 ,they said that they have a clear perception of it in their own spiritual light1 but that they cannot easily present it to man1 in his natural light1 owing to the difference between the two kinds of light and the consequent difference of thought4 ,the matter1 however1 may be likened1 they said1 to the sphere of affections and of thoughts therefrom which encompasses each angel1 whereby his presence is made evident to others near and far4 ,but that encompassing sphere1 they said1 is not the angel himself2 it is from each and everything of his body1 wherefrom substances are constantly flowing out like a stream1 and what flows out surrounds him2 also that these substances1 contiguous to his body1 as they are constantly moved by his life's two fountains of motion1 the heart and the lungs1 arouse the same activities in the atmospheres1 and thereby produce a perception as of his presence with others2 therefore that it is not a separate sphere of affections and of thoughts therefrom that goes forth and is continuous from him1 although it is so called1 since the affections are mere states of the mind's forms in the angel4 ,they said1 moreover1 that there is such a sphere about every angel1 because there is one about the ,lord1 and that the sphere about the ,lord is in like manner from ,him1 and that that sphere is their sun1 that is1 the sun of the spiritual world4 #bib4 ,a perception has often been granted me of such a sphere around each angel and spirit1 and also a general sphere around many in a society4 ,i have also been permitted to see it under various appearances1 in heaven sometimes appearing like a thin flame1 in hell like gross fire1 also sometimes in heaven like a thin and shining white cloud1 and in hell like a thick and black cloud4 ,it has also been granted me to perceive these spheres as various kinds of odors and stenches4 ,by these experiences ,i was convinced that a sphere1 consisting of substances set free and separated from- their bodies1 encompasses every one in heaven and every one in hell4 #bic4 ,it was also perceived that a sphere flows forth1 not only from angels and spirits but also from each and all things that appear in the spiritual world1 - from trees and from their fruits1 from shrubs and from their flowers1 from herbs1 and from grasses1 even from the soils and from their very particles4 ,from which it was patent that both in the case of things living and things dead this is a universal law1 ,that each thing is encompassed by something like that which is within it1 and that this is continually exhaled from it4 ,it is known1 from the observation of many learned men1 that it is the same in the natural world - that is1 that there is a wave of effluvia constantly flowing forth out of man1 also out of every animal1 likewise out of tree1 fruit1 shrub1 flower1 and even out of metal and stone4 ,this the natural world derives from the spiritual1 and the spiritual world from the ,divine4 #bid4 ,because those things that constitute the sun of the spiritual world are from the ,lord1 but are not the ,lord1 they are not life in itself1 but are devoid of life in itself2 just as those things that flow forth from angel or man1 and constitute spheres around him are not the angel or the man1 but are from him1 and devoid of his life4 ,these spheres make one with the angel or man no otherwise than that they are concordant2 and this they are because taken from the forms of their bodies1 which in them were forms of their life4 ,this is an arcanum which angels1 with their spiritual ideas1 are able to see in thought and also express in speech1 but men with their natural ideas are not2 because a thousand spiritual ideas make one natural idea1 and one natural idea cannot be resolved by man into any spiritual idea1 much less into so many4 ,the reason is that these ideas differ according to degrees of height1 which were treated of in ,part ,third4 #bie4 ,that there is such a difference between the thoughts of angels and the thoughts of men was made known to me by this experience3 ,the angels were asked to think spiritually on some subject1 and afterwards to tell me what they had thought4 ,this they did2 but when they wished to tell me they could not1 and said that these things could not be expressed in words4 ,it was the same with their spiritual language and their spiritual writing2 there was not a word of spiritual language that was like any word of natural language2 nor was there anything of spiritual writing like natural writing1 except the letters1 each of which contained an entire meaning4 ,but what is wonderful1 they said that they seemed to themselves to think1 speak1 and write in the spiritual state in the same manner that man does in the natural state1 when yet there is no similarity4 ,from this it was plain that the natural and the spiritual differ according to degrees of height1 and that they communicate with each other only by correspondences4 #bif4 ,,there ,,are ,,in ,,the ,,lord ,,three ,,things ,,that ,,are ,,the ,,lord1 ,,the ,,divine ,,of ,,love1 ,,the ,,divine ,,of ,,wisdom1 ,,and ,,the ,,divine ,,of ,,use2 ,,and ,,these ,,three ,,are ,,presented ,,in ,,appearance ,,outside ,,of ,,the ,,sun ,,of ,,the ,,spiritual ,,world1 ,,the ,,divine ,,of ,,love ,,by ,,heat1 ,,the ,,divine ,,of ,,wisdom ,,by ,,light ,,and ,,the ,,divine ,,of ,,use ,,by ,,the ,,atmosphere ,,which ,,is ,,their ,,containant4 ,that heat and light go forth out of the sun of the spiritual world1 heat out of the ,lord's ,divine ,love1 and light out of ,his ,divine ,wisdom1 may be seen above 7n4 #hi-ib1 #ii-ajb1 #aef-aej74 ,now it will be shown that the third which goes forth out of that sun is the atmosphere1 which is the containant of heat and light1 and that this goes forth out of the ,lord's ,divine which is called ,use4 #big4 ,any one who thinks with any enlightenment can see that love has use for an end and intends it1 and brings it forth by means of wisdom2 for love can bring forth no use of itself1 but only by wisdom as a medium4 ,what1 in fact1 is love unless there be something loved8 ,that something is use2 and because use is that which is loved1 and is brought forth by means of wisdom1 it follows that use is the containant of wisdom and love4 ,that these three1 love1 wisdom and use follow in order according to degrees of height1 and that the outmost degree is the complex1 containant1 and base of the prior degrees has been shown 7n4 #bji-baf1 and elsewhere74 ,from all this it can be seen that these three1 the ,divine of ,love1 the ,divine of ,wisdom1 and the ,divine of ,use1 are in the ,lord1 and are the ,lord in essence4 #bih4 ,that man1 as regards both his exteriors and his interiors1 is a form of all uses1 and that all the uses in the created universe correspond to those uses in him1 will be fully shown in what follows2 it need only be mentioned here1 that it may be known that ,god as a ,man is the form itself of all uses1 from which form all uses in the created universe derive their origin1 thus that the created universe1 viewed as to uses1 is an image of ,him4 ,those things are called uses which from ,god-,man1 that is1 from the ,lord1 are by creation in order2 but those things which are from what is man's own are not called uses2 since what is man's own is hell1 and whatever is therefrom is contrary to order4 #bii4 ,now since these three1 love1 wisdom1 and use1 are in the ,lord1 and are the ,lord2 and since the ,lord is everywhere1 for ,he is omnipresent2 and since the ,lord cannot make ,himself present1 such as ,he is in ,himself and such as ,he is in ,his own sun1 to any angel or man1 ,he therefore presents ,himself by means of such things as can be received1 presenting ,himself1 as to love by heat1 as to wisdom by light1 and as to use by an atmosphere4 ,the ,lord presents ,himself as to use by an atmosphere1 because an atmosphere is a containant of heat and light1 as use is the containant of love and wisdom4 ,for light and heat going forth from the ,divine ,sun cannot go forth in nothing1 that is1 in vacuum1 but must go forth in a containant which is a subject4 ,this containant we call an atmosphere2 and this encompasses the sun1 receiving the sun in its bosom1 and bearing it to heaven where angels are1 and then to the world where men are1 thus making the ,lord's presence everywhere manifest4 #cjj4 ,that there are atmospheres in the angelic world1 as well as in the natural world1 has been shown above 7n4 #agc-agh1 #agi-ahc74 ,it was there declared that the atmospheres of the spiritual world are spiritual1 and the atmospheres of the natural world are natural4 ,it can now be seen1 from the origin of the spiritual atmosphere most closely encompassing the spiritual sun1 that everything belonging to it is in its essence such as the sun is in its essence4 ,the angels1 by means of their spiritual ideas1 which are apart from space1 elucidate this truth as follows3 ,there is only one substance from which all things are1 and the sun of the spiritual world is that substance2 and since the ,divine is not in space1 and is the same in things greatest and least1 this is also true of that sun which is the first going forth of ,god-,man2 furthermore1 this one only substance1 which is the sun1 going forth by means of atmospheres according to continuous degrees or degrees of breadth1 and at the same time according to discrete degrees or degrees of height presents the varieties of all things in the created universe4 ,the angels declared that these things are totally incomprehensible1 unless spaces be removed from the ideas2 and if not removed1 appearances must needs induce fallacies4 ,but so long as the thought is held that ,god is the very ,esse from which all things are1 fallacies cannot enter4 #cja4 ,it is evident1 moreover1 from angelic ideas1 which are apart from space1 that in the created universe nothing lives except ,god-,man1 that is1 the ,lord1 neither is anything moved except by life from ,him1 nor has being except through the sun from ,him2 so that it is a truth1 that in ,god we live1 and move1 and have our being4 #cjb4 ,,the ,,atmospheres1 ,,of ,,which ,,there ,,are ,,three ,,both ,,in ,,the ,,spiritual ,,and ,,in ,,the ,,natural ,,world1 ,,in ,,their ,,outmosts ,,close ,,into ,,substances ,,and ,,matters ,,such ,,as ,,are ,,in ,,lands4 ,it has been shown in ,part ,third 7n4 #agc-agf71 that there are three atmospheres both in the spiritual and in the natural world1 which are distinct from each other according to degrees of height1 and which1 in their progress toward lower things1 decrease in activity according to degrees of breadth4 ,and since atmospheres in their progress toward lower things decrease in activity1 it follows that they constantly become more compressed and inert1 and finally1 in outmosts1 become so compressed and inert as to be no longer atmospheres1 but substances at rest1 and in the natural world1 fixed like those in the lands that are called matters4 ,as such is the origin of substances and matters1 it follows1 first1 that these substances and matters also are of three degrees2 secondly1 that they are held together in mutual connection by encompassing atmospheres2 thirdly1 that they are fitted for the production of all uses in their forms4 #cjc4 ,that such substances or matters as are in earths1 were brought forth by the sun through its atmospheres any one will readily acknowledge who reflects that there are continual mediations from the ,first to outmosts1 and that nothing can take form except from what is prior to itself1 and so finally from the ,first4 ,the ,first is the sun of the spiritual world1 and the ,first of that sun is ,god-,man1 or the ,lord4 ,now as atmospheres are those prior things1 whereby the spiritual sun manifests itself in outmosts1 and as these prior things continually decrease in activity and expansion down to the outmosts1 it follows that when their activity and expansion come to an end in outmosts they become substances1 and matters such as are in lands1 which retain within them1 from the atmospheres out of which they originated1 an effort and conatus to bring forth uses4 ,those who do not evolve the creation of the universe and all things thereof by continuous mediations from the ,first ,being1 can but hold hypotheses1 disjoined and divorced from their causes1 which1 when surveyed by a mind with an interior perception of things1 do not appear like a house1 but like heaps of rubbish4 #cjd4 ,from this universal origin of all things in the created universe1 every particular thereof has a similar order2 in that these also go forth from their first to outmosts which are relatively in a state of rest1 that they may terminate and become permanent4 ,thus in the human body fibers proceed from their first forms until at last they become tendons2 also fibers with vessels proceed from their first forms until they become cartilages and bones2 upon these they may rest and become permanent4 ,because of such a progression of fibers and vessels in man from firsts to outmosts1 there is a similar progression of their states1 which are sensations1 thoughts1 and affections4 ,these1 also1 from their firsts1 where they are in light1 proceed through to outmosts1 where they are in shade2 or from their firsts1 where they are in heat1 to outmosts where they are not in heat4 ,with such a progression of these there is also a like progression of love and of all things thereof1 and of wisdom and all things thereof4 ,in a word1 such is the progression of all things in the created universe4 ,this is the same as was shown above 7n4 #bbb-bbi71 that there are degrees of both kinds in the greatest and least of all created things4 ,there are degrees of both kinds even in the least things of all1 because the spiritual sun is the sole substance from which all things are 7according to the spiritual ideas of the angels1 n4 #cjj74 #cje4 ,,in ,,the ,,substances ,,and ,,matters ,,of ,,which ,,lands ,,are ,,formed ,,there ,,is ,,nothing ,,of ,,the ,,divine ,,in ,,itself1 ,,but ,,still ,,they ,,are ,,from ,,the ,,divine ,,in ,,itself4 ,from the origin of lands 7treated of in the preceding chapter71 it can be seen1 that in their substances and matters there is nothing of the ,divine in itself1 but that they are devoid of all-that is ,divine in itself4 ,for they are1 as was said1 the endings and closings of the atmospheres1 whose heat has died away into cold1 whose light into darkness1 and whose activity into inertness4 ,nevertheless1 by continuation from the substance of the spiritual sun1 they have brought with them what there was in that substance from the ,divine1 which 7as said above1 n4 #bia-bih71 was the sphere encompassing ,god-,man1 or the ,lord4 ,from that sphere1 by continuation from the sun through the atmospheres as mediums have arisen the substances and matters of which the lands are formed4 #cjf4 ,the origin of lands from the spiritual sun through the atmospheres1 as mediums1 can no otherwise be described by expressions flowing out of natural ideas1 but may by expressions flowing out of spiritual ideas1 because these are apart from space1 and for this reason1 they do not fall into any expressions of natural language4 ,that spiritual thoughts1 speech1 and writings differ so entirely from natural thoughts1 speech1 and writings1 that they have nothing in common1 and have communication only by correspondences1 may be seen above 7n4 #bie74 ,it may suffice1 therefore1 if the origin of lands be perceived in some measure naturally4 #cjg4 ,,all ,,uses1 ,,which ,,are ,,ends ,,of ,,creation ,,are ,,in ,,forms1 ,,which ,,forms ,,they ,,take ,,from ,,substances ,,and ,,matters ,,such ,,as ,,are ,,in ,,lands4 ,all things treated of hitherto1 as the sun1 atmospheres1 and lands1 are only means to ends4 ,the ends of creation are those things that are produced by the ,lord as a sun1 through the atmospheres1 out of lands2 and these ends are called uses4 ,in their whole extent these are all things of the vegetable kingdom1 all things of the animal kingdom1 and finally the human race1 and the angelic heaven which is from it4 ,these are called uses1 because they are recipients of ,divine ,love and ,divine ,wisdom also because they have regard to ,god the ,creator from whom they are1 and thereby conjoin ,him to ,his great work2 by which conjunction it comes that1 as they spring forth from ,him1 so do they have unceasing existence from ,him4 ,they are said to have regard to ,god the ,creator from whom they are1 and to conjoin ,him to ,his great work1 but this is to speak according to appearance4 ,it is meant that ,god the ,creator causes them to have regard and to conjoin themselves to ,him as it were of themselves2 but how they have regard and thereby conjoin will be declared in what follows4 ,something has been said before on these subjects in their place1 as that ,divine ,love and ,divine ,wisdom must necessarily have being and form in other things created by themselves 7n4 #cg-ea72 that all things in the created universe are recipients of ,divine ,love and ,divine ,wisdom 7n4 #ee-fj72 that the uses of all created things ascend by degrees to man1 and through man to ,god the ,creator from whom they are 7n4 #fe-fh74 #cjh4 ,who does not see clearly that uses are the ends of creation1 when he considers that from ,god the ,creator nothing can have form1 and therefore nothing can be created1 except use2 and that to be use1 it must be for the sake of others2 and that use for the sake of self is also for the sake of others1 since a use for the sake of self looks to one's being in a state to be of use to others8 ,whoso considers this is also able to see1 that use which is use cannot spring from man1 but must be in man from that ,being from whom everything that comes forth is use1 that is1 from the ,lord4 #cji4 ,but as the forms of uses are here treated of1 the subject shall be set forth in the following order3 7#a7 ,in lands there is a conatus to produce uses in forms1 that is1 forms of uses4 7#b7 ,in all forms of uses there is a kind of image of the creation of the universe4 7#c7 ,in all forms of uses there is a kind of image of man4 7#d7 ,in all forms of uses there is a kind of image of the ,infinite and the ,eternal4 #caj4 7#a7 ,in lands there is a conatus to produce uses in forms1 that is1 forms of uses4 ,that there is this conatus in lands1 is evident from their source1 since the substances and matters of which lands consist are endings and closings of atmospheres which proceed as uses from the spiritual sun 7as may be seen above1 n4 #cje1 #cjf74 ,and because the substances and matters of which lands consist are from that source1 and their aggregations are held in connection by the pressure of the surrounding atmospheres1 it follows that they have from that a perpetual conatus to bring forth forms of uses4 ,the very quality that makes them capable of bringing forth they derive from their source1 as being the outmosts of atmospheres1 with which they are constantly in accord4 ,such a conatus and quality are said to be in lands1 but it is meant that they are present in the substances and matters of which lands consist1 whether these are in the lands or in the atmospheres as exhalations from the lands4 ,that atmospheres are full of such things is well known4 ,that there is such a conatus and such quality in the substances and matters of lands is plain from the fact that seeds of all kinds1 opened by means of heat even to their inmost core1 are impregnated by the most subtle substances 7which can have no other than a spiritual origin71 and through this they have power to conjoin themselves to use1 from which comes their prolific principle4 ,then through conjunction with matters from a natural origin they are able to produce forms of uses1 and thereafter to deliver them as from a womb1 that they may come forth into light1 and thus sprout up and grow4 ,this conatus is afterwards continuous from the lands through the root even to outmosts1 and from outmosts to firsts1 wherein use itself is in its origin4 ,thus uses pass into forms2 and forms1 in their progression from firsts to outmosts and from outmosts to firsts1 derive from use 7which is like a soul7 that each and every thing of the form is of some use4 ,use is said to be like a soul1 since its form is like a body4 ,it also follows that there is a conatus more interior1 that is1 the conatus to produce uses for the animal kingdom through vegetable growths1 since by these animals of every kind are nourished4 ,it further follows that in all these there is an inmost conatus1 the conatus to perform use to the human race4 ,from all this these things follow3 7#a7 that there are outmosts1 and in outmosts are all prior things simultaneously in their order1 according to what has been frequently explained above2 7#b7 that as there are degrees of both kinds in the greatest and least of all things 7as was shown above1 n4 #bbb-bbi71 so there are likewise in this conatus2 7#c7 that as all uses are brought forth by the ,lord out of outmosts1 so in outmosts there must be a conatus to uses4 #caa4 ,still none of these are living conatus1 for they are the conatus of life's outmost forces2 within which forces there exists1 from the life out of which they spring1 a striving to return at last to their origin through the means afforded4 ,in outmosts1 atmospheres become such forces2 and by these forces1 substances and matters1 such as are in the lands1 are molded into forms and held together in forms both within and without4 ,but the subject is too large to allow a more extended explanation here4 #cab4 ,the first production from these earthy matters1 while they were still new and in their simple state1 was production of seed2 the first conatus therein could not be any other4 #cac4 7#b7 ,in all forms of uses there is a kind of image of creation4 ,forms of uses are of a threefold kind2 forms of uses of the mineral kingdom1 forms of uses of the vegetable kingdom1 and forms of uses of the animal kingdom4 ,the forms of uses of the mineral kingdom cannot be described1 because they are not visible to the eye4 ,the first forms are the substances and matters of which the lands consist1 in their minutest divisions2 the second forms are aggregates of these1 and are of infinite variety2 the third forms come from plants that have fallen to dust1 and from animal remains1 and from the continual evaporations and exhalations from these1 which are added to lands and make their soil4 ,these forms of the mineral kingdom in three degrees represent creation in an image in this1 that1 made active by the sun through the atmospheres and their heat and light1 they bring forth uses in forms1 which uses were creative ends4 ,this image of creation lies deeply hidden within their conatus 7of which see above1 n4 #caj74 #cad4 ,in the forms of uses of the vegetable kingdom an image of creation appears in this1 that from their firsts they proceed to their outmosts1 and from outmosts to firsts4 ,their firsts are seeds1 their outmosts are stalks clothed with bark2 and by means of the bark which is the outmost of the stalk1 they tend to seeds which1 as was said1 are their firsts4 ,the stalks clothed with layers of bark represent the globe clothed with lands1 out of which come the creation and formation of all uses4 ,that vegetation is effected through the outer and inner barks and coatings1 by a climbing up1 by means of the coverings of the roots 7which are continued around the stalks and branches71 into the beginnings of the fruit1 and in like manner through the fruits into the seeds1 is known to many4 ,an image of creation is displayed in forms of uses in the progress of the formation of uses from firsts to outmosts1 and from outmosts to firsts2 also in this1 that in the whole progression there lies the end of producing fruit and seeds1 which are uses4 ,from what has been said above it is plain1 that the progression of the creation of the universe was from its ,first 7which is the ,lord encircled by the sun7 to outmosts which are lands1 and from these through uses to its ,first1 that is1 the ,lord2 also that the ends of the whole creation were uses4 #cae4 ,it should be known that to this image of creation the heat1 light1 and atmospheres of the natural world contribute nothing whatever4 ,it is only the heat1 light1 and atmospheres of the sun of the spiritual world that do this1 bringing that image with them1 and clothing it with the forms of uses of the vegetable kingdom4 ,the heat1 light1 and atmospheres of the natural world simply open the seeds1 keep their products in a state of expansion1 and clothe them with the matters that give them fixedness4 ,and this is done not by any forces from their own sun 7which viewed in themselves are null71 but by forces from the spiritual sun1 by which the natural forces are unceasingly impelled to these services4 ,natural forces contribute nothing whatever towards forming this image of creation1 for the image of creation is spiritual4 ,but that this image may be manifest and perform use in the natural world1 and may stand fixed and be permanent1 it must be materialized1 that is1 filled in with the matters of that world4 #caf4 ,in the forms of uses of the animal kingdom there is a similar image of creation1 in that the animal body1 which is the outmost thereof1 is formed by a seed deposited in a womb or an ovum1 and this body1 when mature1 brings forth new seed4 ,this progression is similar to the progression of the forms of uses of the vegetable kingdom3 seeds are the beginnings2 the womb or the ovum is like the ground2 the state before birth is like the state of the seed in the ground while it takes root2 the state after birth until the animal becomes prolific is like the growth of a tree until it reaches its state of fruit-bearing4 ,from this parallelism it is plain that there is a likeness of creation in the forms of animals as well as in the forms of plants1 in that there is a progression from firsts to outmosts1 and from outmosts to firsts4 ,a like image of creation exists in every single thing there is in man2 for there is a like progression of love through wisdom into uses1 consequently a like progression of the will through the understanding into acts1 and of charity through faith into deeds4 ,will and understanding1 also charity and faith1 are the firsts as their source2 acts and deeds are the outmosts2 from these1 by means of the enjoyments of uses1 a return is made to their firsts1 which1 as was said1 are the will and understanding1 or charity and faith4 ,that the return is effected by means of the enjoyments of uses is very evident from the enjoyments felt in those acts and deeds which are from any love1 in that they flow back to the first of the love from which they spring and that thereby conjunction is effected4 ,the enjoyments of acts and deeds are what are called the enjoyments of uses4 ,a like progression from firsts to outmosts1 and from outmosts to firsts1 is exhibited in the forms most purely organic of affections and thoughts in man4 ,in his brains there are those star-like forms called the cineritious substances2 out of these go forth fibers through the medullary substance by the neck into the body2 passing through to the outmosts of the body1 and from outmosts returning to their firsts4 ,this return of fibers to their firsts is made through the blood vessels4 ,there is a like progression of all affections and thoughts1 which are changes and variations of state of those forms or substances1 for the fibers issuing out of those forms or substances are comparatively like the atmospheres from the spiritual sun1 which are containants of heat and light2 while bodily acts are like the things produced from the lands by means of atmospheres1 the enjoyments of their uses returning to the source from which they sprang4 ,but that the progression of these is such1 and that within this progression there is an image of creation1 can hardly be comprehended fully by the understanding1 both because thousands and myriads of forces operating in act appear as one1 and because the enjoyments of uses do not appear as ideas in the thought1 but only affect without distinct perception4 ,on this subject see what has been declared and explained above1 as follows3 ,the uses of all created things ascend by degrees of height to man1 and through man to ,god the ,creator from whom they are 7n4 #fe-fh74 ,the end of creation takes form in outmosts1 which end is that all things may return to the ,creator and that there may be conjunction 7n4 #afg-agb74 ,but these things will appear in still clearer light in the following ,part1 where the correspondence of the will and understanding with the heart and lungs will be treated of4 #cag4 7#c7 ,in all forms of uses there is a kind of image of man4 ,this has been shown above 7n4 #fa-fd74 ,that all uses1 from firsts to outmosts and from outmosts to firsts1 have relation to all parts of man and have correspondence with them1 consequently that man is1 in a kind of image1 a universe1 and conversely that the universe viewed as to uses is in image a man1 will be seen in the following chapter4 #cah4 7#d7 ,in all forms of uses there is a kind of image of the ,infinite and the ,eternal4 ,the image of the ,infinite in these forms is plain from their conatus and power to fill the spaces of the whole world1 and even of many worlds1 to infinity4 ,for a single seed produces a tree1 shrub1 or plant1 which fills its own space2 and each tree1 shrub1 or plant produces seeds1 in some cases thousands of them1 which1 when sown and grown up1 fill their own spaces2 and if from each seed of these there should proceed as many more1 reproduced again and again1 in the course of years the whole world would be filled2 and if the production were still continued many worlds would be filled2 and this to infinity4 ,estimate a thousand seeds from one1 and multiply the thousand by a thousand ten times1 twenty times1 even to a hundred times1 and you will see4 ,there is a like image of the ,eternal in these forms2 seeds are propagated from year to year1 and the propagations never cease2 they have not ceased from the creation of the world till now1 and will not cease to eternity4 ,these two are standing proofs and attesting signs that all things of the universe have been created by an ,infinite and ,eternal ,god4 ,beside these images of the ,infinite and ,eternal1 there is another image of the ,infinite and ,eternal in varieties1 in that there can never be a substance1 state1 or thing in the created universe the same as or identical with any other1 neither in atmospheres1 nor in lands1 nor in the forms arising out of these4 ,thus not in any of the things which fill the universe can any thing the same be produced to eternity4 ,this is plainly to be seen in the variety of the faces of human beings2 no one face can be found throughout the world which is the same as another1 nor can there be to all eternity1 consequently not one mind1 for the face is the type of the mind4 #cai4 ,,all ,,things ,,of ,,the ,,created ,,universe1 ,,viewed ,,in ,,reference ,,to ,,uses ,,represent ,,man ,,in ,,an ,,image1 ,,and ,,this ,,testifies ,,that ,,god ,,is ,a ,,man ,by the ancients man was called a microcosm1 from his representing the macrocosm1 that is1 the universe in its whole complex2 but it is not known at the present day why man was so called by the ancients1 for no more of the universe or macrocosm is manifest in him than that he derives nourishment and bodily life from its animal and vegetable kingdoms1 and that he is kept in a living condition by its heat1 sees by its light1 and hears and breathes by its atmospheres4 ,yet these things do not make man a microcosm1 as the universe with all things thereof is a macrocosm4 ,the ancients called man a microcosm1 or little universe1 from truth which they derived from the knowledge of correspondences1 in which the most ancient people were1 and from their communication with angels of heaven2 for angels of heaven know from the things which they see about them that all things of the universe1 viewed as to uses1 represent man as an image4 #cbj4 ,but the truth that man is a microcosm1 or little universe1 because the created universe1 viewed as to uses is1 in image1 a man1 cannot come into the thought and from that into the knowledge of any one on earth from the idea of the universe as it is viewed in the spiritual world2 and therefore it can be corroborated only by an angel1 who is in the spiritual world1 or by some one to whom it has been granted to be in that world1 and to see things which are there4 ,as this has been granted to me1 ,i am able1 from what ,i have seen there1 to disclose this arcanum4 #cba4 ,it should be known that the spiritual world is in external appearance1 wholly like the natural world4 ,lands1 mountains1 hills1 valleys1 plains1 fields1 lakes1 rivers1 springs of water are to be seen there1 as in the natural world2 thus all things belonging to the mineral kingdom4 ,paradises1 gardens1 groves1 woods1 and in them trees and shrubs of all kinds bearing fruit and seeds2 also plants1 flowers1 herbs1 and grasses are to be seen there2 thus all things pertaining to the vegetable kingdom4 ,there are also to be seen there1 beasts1 birds1 and fishes of every kind2 thus all things pertaining to the animal kingdom4 ,man there is an angel or spirit4 ,this is premised that it may be known that the universe of the spiritual world is wholly like the universe of the natural world1 with this difference only1 that things in the spiritual world are not fixed and settled like those in the natural world1 because in the spiritual world nothing is natural but every thing is spiritual4 #cbb4 ,that the universe of that world represents man in an image can be clearly seen from this1 that all things just mentioned 7n4 #cba7 appear to the life1 and take form about the angel1 and about the angelic societies1 as if they were produced or created by them2 they are about them permanently1 and do not pass away4 ,that they are as if they were produced or created by them is seen by their no longer appearing when the angel goes away1 or when the society passes to another place2 also when other angels come in place of these the appearance of all things about them is changed - in the paradises the trees and fruits are changed1 in the flower gardens the flowers and seeds1 in the fields the herbs and grasses1 also the kinds of animals and birds are changed4 ,such things take form and are changed in this manner1 because all these things take form according to the affections and consequent thoughts of the angels1 for they are correspondences4 ,and because things that correspond make one with that to which they correspond they are an image representative of it4 ,the image itself is not seen when these things are viewed in their forms1 it is seen only when they are viewed in respect to uses4 ,it has been granted me to perceive that angels1 when their eyes were opened by the ,lord1 and they saw these things from the correspondence of uses1 recognized and saw themselves therein4 #cbc4 ,inasmuch as these things which have existence about the angels1 corresponding to their affections and thoughts1 represent a universe1 in that there are lands1 plants1 and animals1 and these constitute an image representative of the angel1 it is evident why the ancients called man a microcosm4 #cbd4 ,that this is so has been abundantly confirmed in the ,arcana ,coelestia1 also in the work ,heaven and ,hell1 and occasionally in the preceding pages where correspondence is treated of4 ,it has been there shown also that nothing is to be found in the created universe which has not a correspondence with something in man1 not only with his affections and their thoughts1 but also with his bodily organs and viscera2 not with these however as substances1 but as uses4 ,from this it is that in the ,word1 where the church and the man of the church are treated of1 such frequent mention is made of trees1 such as olives1 vines1 and cedars2 of gardens1 groves and woods2 and of the beasts of the earth1 birds of the air1 and fish of the sea4 ,they are there mentioned because they correspond1 and by correspondence make one1 as was said above2 consequently1 when such things are read in the ,word by man1 these objects are not perceived by angels1 but the church or the men of the church in respect to their states are perceived instead4 #cbe4 ,since all things of the universe have relation in an image to man1 the wisdom and intelligence of ,adam are described by the garden of ,eden1 wherein were all kinds of trees1 also rivers1 precious stones1 and gold1 and animals to which he gave names2 by all of which are meant such things as were in ,adam1 and constitute that which is called man4 ,nearly the same things are said of ,ashur1 by whom the church in respect to intelligence is signified 7,ezek4 #ca3c-i72 and of ,tyre1 by which the church in respect to knowledges of good and truth is signified 7,ezek4 #bh3ab1 #ac74 #cbf4 ,from all this it can be seen that all things in the universe1 viewed from uses1 have relation in an image to man1 and that this testifies that ,god is a man4 ,for such things as have been mentioned above take form about the angelic man1 not from the angels1 but from the ,lord through the angels4 ,for they take their form from the influx of the ,lord's ,divine ,love and ,divine ,wisdom into the angel1 who is a recipient1 and before whose eyes all this is brought forth like the creation of a universe4 ,from this they know there that ,god is a ,man1 and that the created universe1 viewed in its uses1 is an image of ,god4 #cbg4 ,,all ,,things ,,created ,,by ,,the ,,lord ,,are ,,use2 ,,they ,,are ,,uses ,,in ,,the ,,order1 ,,degree1 ,,and ,,respect ,,in ,,which ,,they ,,have ,,relation ,,to ,,man1 ,,and ,,through ,,man ,,to ,,the ,,lord1 ,,from ,,whom ,,they ,,are4 ,in respect to this it has been shown above3 ,that from ,god the ,creator nothing can take form except uses 7n4 #cjh72 that the uses of all created things ascend by degrees from outmost things to man1 and through man to ,god the ,creator1 from whom they are 7n4 #fe-fh72 that the end of creation takes form in outmosts1 which end is1 that all things may return to ,god the ,creator1 and that there may be conjunction 7n4 #afg-agb72 that things are uses so far as they have regard to the ,creator 7n4 #cjg72 that the ,divine must necessarily have being and form in other things created by itself 7n4 #dg-ea72 that all things of the universe are recipients according to uses1 and this according to degrees 7n4 #eh72 that the universe1 viewed from uses1 is an image of ,god 7n4 #ei72 and many other things4 ,from all which this- truth is plain1 that all things created by the ,lord are uses1 and that they are uses in that order1 degree1 and respect in which they have relation to man1 and through man to the ,lord from whom they are4 ,it remains now that some things should be said in detail respecting uses4 #cbh4 ,by man1 to whom uses have relation1 is meant not alone an individual but an assembly of men1 also a society smaller or larger1 as a commonwealth1 kingdom1 or empire1 or that largest society1 the whole world1 for each of these is a man4 ,likewise in the heavens1 the whole angelic heaven is as one man before the ,lord1 and equally every society of heaven2 from this it is that every angel is a man4 ,that this is so may be seen in the work ,heaven and ,hell 7n4 #fh-ajc74 ,this makes clear what is meant by man in what follows4 #cbi4 ,the end of the creation of the universe clearly shows what use is4 ,the end of the creation of the universe is the existence of an angelic heaven2 and as the angelic heaven is the end1 man also or the human race is the end1 since heaven is from that4 ,from which it follows that all created things are mediate ends1 and that these are uses in that order1 degree1 and respect in which they have relation to man1 and through man to the ,lord4 #ccj4 ,inasmuch as the end of creation is an angelic heaven out of the human race1 and thus the human race itself1 all other created things are mediate ends1 and these1 as having relation to man1 with a view to his conjunction with the ,lord1 refer themselves to these three things in him1 his body1 his rational1 and his spiritual4 ,for man cannot be conjoined to the ,lord unless he be spiritual1 nor can he be spiritual unless he be rational1 nor can he be rational unless his body is in a sound state4 ,these three are like a house2 the body like the foundation1 the rational like the superstructure1 the spiritual like those things which are in the house1 and conjunction with the ,lord like dwelling in it4 ,from this can be seen in what order1 degree1 and respect uses 7which are the mediate ends of creation7 have relation to man1 namely1 7#a7 for sustaining his body1 7#b7 for perfecting his rational1 7#c7 for receiving what is spiritual from the ,lord4 #cca4 ,uses for sustaining the body relate to its nourishment1 its clothing1 its habitation1 its recreation and enjoyment1 its protection and the preservation of its state4 ,the uses created for the nourishment of the body are all things of the vegetable kingdom suitable for food and drink1 as fruits1 grapes1 grain1 pulse1 and herbs2 in the animal kingdom all things which are eaten1 as oxen1 cows1 calves1 deer1 sheep1 kids1 goats1 lambs1 and the milk they yield2 also fowls and fish of many kinds4 ,the uses created for the clothing of the body are many other products of these two kingdoms2 in like manner1 the uses for habitation1 also for recreation1 enjoyment1 protection1 and preservation of state4 ,these are not mentioned because they are well known1 and their mere enumeration would fill pages4 ,there are many things1 to be sure1 which are not used by man2 but what is superfluous does not do away with the use1 but ensures its continuance4 ,misuse of uses is also possible1 but misuse does not do away with use1 even as falsification of truth does not do away with truth except with those who falsify it4 #ccb4 ,uses for perfecting the rational are all things that give instruction about the subjects above mentioned1 and are called sciences and branches of study1 pertaining to natural1 economical1 civil and moral affairs1 which are learned either from parents and teachers1 or from books1 or from interaction with others1 or by reflection on these subjects by oneself4 ,these things perfect the rational so far as they are uses in a higher degree1 and they are permanent as far as they are applied to life4 ,space forbids the enumeration of these uses1 by reason both of their multitude and of their varied relation to the common good4 #ccc4 ,uses for receiving the spiritual from the ,lord1 are all things that belong to religion and to worship therefrom2 thus all things that teach the acknowledgment and knowledge of ,god and the knowledge and acknowledgment of good and truth and thus eternal life1 which are acquired in the same way as other learning1 from parents1 teachers1 discourses1 and books1 and especially by applying to life what is so learned2 and in the ,christian world1 by doctrines and discourses from the ,word1 and through the ,word from the ,lord4 ,these uses in their full extent may be described under the same heads as the uses of the body1 as nourishment1 clothing1 habitation1 recreation and enjoyment1 and preservation of state1 if only they are applied to the soul2 as nutrition to goods of love1 clothing to truths of wisdom1 habitation to heaven1 recreation and enjoyment to felicity of life and heavenly joy1 protection to safety from infesting evils1 and preservation of state to eternal life4 ,all these things are given by the ,lord according to the acknowledgment that all bodily things are also from the ,lord1 and that a man is only as a servant and house-steward appointed over the goods of his ,lord4 #ccd4 ,that such things have been given to man to use and enjoy1 and that they are free gifts1 is clearly evident from the state of angels in the heavens1 who have1 like men on earth1 a body1 a rational1 and a spiritual4 ,they are nourished freely1 for food is given them daily2 they are clothed freely1 for garments are given them2 their dwellings are free1 for houses are given them2 nor have they any care about all these things2 and so far as they are rational-spiritual do they have enjoyment1 protection1 and preservation of state4 ,the difference is that angels see that these things1 - because created according to the state of their love and wisdom1 - are from the ,lord 7as was shown in the preceding chapter1 n4 #cbb72 but men do not see this1 because their harvest returns yearly1 and is not in accord with the state of their love and wisdom1 but in accord with the care bestowed by them4 #cce4 ,these things are called uses1 because through man they have relation to the ,lord2 nevertheless1 they must not be said to be uses from man for the ,lord's sake1 but from the ,lord for man's sake1 inasmuch as in the ,lord all uses are infinitely one1 but in man there are no uses except from the ,lord2 for man cannot do good from himself1 but only from the ,lord1 and good is what is called use4 ,the essence of spiritual love is doing good to others1 not for the sake of self but for the sake of others2 infinitely more is this the essence of ,divine ,love4 ,it is like the love of parents for their children1 in that parents do good to their children from love1 not for their own sake but for their children's sake4 ,this is especially manifest in a mothers love for her offspring4 ,because the ,lord is to be adored1 worshiped and glorified1 ,he is supposed to love adoration1 worship1 and glory for ,his own sake2 but ,he loves these for man's sake1 because by means of them man comes into a state in which the ,divine can flow in and be perceived2 since by means of them man puts away that which is his own1 which hinders influx and reception1 for what is man's own1 which is self-love1 hardens the heart and shuts it up4 ,this is removed by man's acknowledging that from himself comes nothing but evil and from the ,lord nothing but good2 from this acknowledgment there is a softening of the heart and humiliation1 out of which flow forth adoration and worship4 ,from all this it follows1 that the use which the ,lord performs for ,himself through man is that ,man may be able to do good from love1 and since this is the ,lord's love1 its reception is the enjoyment of ,his love4 ,therefore1 let no one believe that the ,lord is with those who merely worship ,him1 ,he is with those who do ,his commandments1 thus who perform uses2 with such ,he has ,his abode1 but not with the former4 7,see what was said above on this subject1 n4 #dg-di47 #ccf4 ,,evil ,,uses ,,were ,,not ,,created ,,by ,,the ,,lord1 ,,but ,,originated ,,together ,,with ,,hell4 ,all good things that take form in act are called uses2 and all evil things that take form in act are also called uses1 but evil uses1 while the former are called good uses4 ,now1 since all good things are from the ,lord and all evil things from hell1 it follows that none but good uses were created by the ,lord1 and that evil uses arose out of hell4 ,by the uses specially treated of in this chapter are meant all those things which are to be seen upon the earth1 as animals of every kind and plants of every kind4 ,such things of both kingdoms as are useful to man are from the ,lord1 but those which are harmful to man are from hell4 ,by uses from the ,lord are likewise meant all things that perfect the rational of man1 and cause him to receive the spiritual from the ,lord2 but by evil uses are meant all things that destroy the rational1 and make man unable to become spiritual4 ,those things that are harmful to man are called uses because they are of use to the evil in doing evil1 and also are serviceable in absorbing malignities and thus also as remedies4 ,use is employed in both senses1 as love is when we speak of good love and evil love2 moreover1 everything that love does it calls use4 #ccg4 ,that good uses are from the ,lord1 and evil uses from hell1 will be shown in the following order4 7#a7 ,what is meant by evil uses on the earth4 7#b7 ,all things that are evil uses are in hell1 and all things that are good uses are in heaven4 7#c7 ,there is unceasing influx from the spiritual world into the natural world4 7#d7 ,those things that are evil uses are effected by the operation of influx from hell1 wherever there are such things as correspond thereto4 7#e7 ,this is done by the lowest spiritual separated from what is above it4 7#f7 ,there are two forms into which the operation by influx takes place1 the vegetable and the animal4 7#g7 ,both these forms receive the ability to propagate their kind and the means of propagation4 #cch4 7#a7 ,what is meant by evil uses on the earth4 ,by evil uses on earth are meant all noxious things in both the animal and vegetable kingdom1 also in the mineral kingdom4 ,it is needless to enumerate all the noxious things in these kingdoms1 for to do so would merely heap up names1 and doing this without indicating the noxious effect that each kind produces would not contribute to the object which this work has in view4 ,for the sake of information a few examples will suffice3-,in the animal kingdom there are poisonous serpents1 scorpions1 crocodiles1 great snakes1 horned owls1 screech owls1 mice1 locusts1 frogs1 spiders2 also flies1 drones1 moths1 lice1 mites2 in a word1 creatures that destroy grasses1 leaves1 fruits1 seed1 food1 and drink1 and are harmful to beast and man4 ,in the vegetable kingdom there are all hurtful1 virulent1 and poisonous herbs1 with leguminous plants and shrubs of like character2 and in the mineral kingdom all poisonous earths4 ,from these few examples it can be seen what is meant by evil uses on earth2 for evil uses are all things that are opposite to good uses 7of which1 in the preceding paragraph1 n4 #ccf74 #cci4 7#b7 ,all things that are evil uses are in hell1 and all things that are good uses are in heaven4 ,before it can be seen that all evil uses that take form on earth are not from the ,lord but from hell1 something must be premised concerning heaven and hell1 without a knowledge of which evil uses as well as good may be attributed to the ,lord1 and it may be believed that they are together from creation2 or they may be attributed to nature1 and their origin to the sun of nature4 ,from these two errors man cannot be delivered1 unless he knows that nothing whatever takes form in the natural world that does not derive its cause and therefore its origin from the spiritual world1 and that good is from the ,lord1 and evil from the devil1 that is1 from hell4 ,by the spiritual world is meant both heaven and hell4 ,in heaven are to be seen all those things that are good uses 7of which in a preceding article1 n4 #ccf74 ,in hell are to be seen all those that are evil uses 7see just above1 n4 #cch1 where they are enumerated74 ,these are wild creatures of every kind1 as serpents1 scorpions1 great snakes1 crocodiles1 tigers1 wolves1 foxes1 swine1 owls of different kinds1 bats1 rats1 and mice1 frogs1 locusts1 spiders1 and noxious insects of many kinds2 also hemlocks and aconites1 and all kinds of poisons1 both of herbs and of earths2 in a word1 everything hurtful and deadly to man4 ,such things appear in the hells to the life precisely like those on and in the earth4 ,they are said to appear there2 yet they are not there as on earth1 for they are mere correspondences of lusts that swarm out of their evil loves1 and present themselves in such forms before others4 ,because there are such things in the hells1 these abound in foul smells1 cadaverous1 stercoraceous1 urinous1 and putrid1 wherein the diabolical spirits there take delight1 as animals do in rank stenches4 ,from this it can be seen that like things in the natural world did not derive their origin from the ,lord1 and were not created from the beginning1 neither did they spring from nature through her sun1 but are from hell4 ,that they are not from nature through her sun is plain1 for the spiritual inflows into the natural1 and not the reverse4 ,and that they are not from the ,lord is plain1 because hell is not from ,him1 therefore nothing in hell corresponding to the evils of its inhabitants is from ,him4 #cdj4 7#c7 ,there is unceasing influx out of the spiritual world into the natural world4 ,he who does not know that there is a spiritual world1 or that it is distinct from the natural world1 as what is prior is distinct from what is subsequent1 or as cause from the thing caused1 can have no knowledge of this influx4 ,this is the reason why those who have written on the origin of plants and animals could not do otherwise than ascribe that origin to nature2 or if to ,god1 then in the sense that ,god had implanted in nature from the beginning a power to produce such things1 - not knowing that no power has been implanted in nature1 since nature1 in herself1 is dead1 and contributes no more to the production of these things than a tool does1 for instance1 to the work of a mechanic1 the tool acting only as it is continually moved4 ,it is the spiritual1 deriving its origin from the sun where the ,lord is1 and proceeding to the outmosts of nature1 that produces the forms of plants and animals1 exhibiting the marvels that exist in both1 and filling the forms with matters from the earth1 that they may become fixed and enduring4 ,but because it is now known that there is a spiritual world1 and that the spiritual is from the spiritual sun1 in which the ,lord is and which is from the ,lord1 and that the spiritual is what impels nature to act1 as what is living impels what is dead1 also that like things exist in the spiritual world as in the natural world1 it can now be seen that plants and animals have had their existence only from the ,lord though that world1 and through that world they have perpetual existence4 ,thus there is unceasing influx from the spiritual world into the natural4 ,that this is so will be abundantly corroborated in the next chapter4 ,noxious things are produced on earth through influx from hell1 by the same law of permission whereby evils themselves from hell flow into men4 ,this law will be set forth in the ,angelic ,wisdom ,concerning the ,divine ,providence4 #cda4 7#d7 ,those things that are evil uses are effected by the operation of influx from hell1 wherever there are such things as correspond thereto4 ,the things that correspond to evil uses1 that is1 to hurtful plants and noxious animals1 are cadaverous1 putrid1 excrementitious1 stercoraceous1 rancid1 and urinous matters2 consequently1 in places where these are1 such herbs and such animalcules spring forth as are mentioned above2 and in the torrid zone1 like things of larger size1 as serpents1 basilisks1 crocodiles1 scorpions1 rats1 and so forth4 ,every one knows that swamps1 stagnant ponds1 dung1 fetid bogs1 are full of such things2 also that noxious insects fill the atmosphere in clouds1 and noxious vermin walk the earth in armies1 and consume its herbs to the very roots4 ,i once observed in my garden1 that in the space of a half yard1 nearly all the dust was turned into minute insects1 for when it was stirred with a stick1 they rose in clouds4 ,that cadaverous and putrid matters are in accord with these noxious and useless little things1 and that the two are homogeneous1 is evident from mere observation2 and it is still more clearly seen from the cause1 which is1 that like stenches and fumes exist in the hells1 where such little things are likewise to be seen4 ,those hells are therefore named accordingly2 some are called cadaverous1 some stercoraceous1 some urinous1 and so on4 ,but all these hells are covered over1 that those vapors may not escape from them4 ,for when they are opened a very little1 which happens when novitiate devils enter1 they excite vomiting and cause headache1 and such as are also poisonous induce fainting4 ,the very dust there is also of the same nature1 wherefore it is there called damned dust4 ,from this it is evident that there are such noxious insects wherever there are such stenches1 because the two correspond4 #cdb4 ,it now becomes a matter of inquiry whether such things spring from eggs conveyed to the spot by means of air1 or rain1 or water oozing through the soil1 or whether they spring from the damp and stenches themselves4 ,that these noxious animalcules and insects mentioned above are hatched from eggs which have been carried to the spot1 or which have lain hidden everywhere in the ground since creation1 is opposed to all observation4 ,for worms spring forth in minute seeds1 in the kernels of nuts1 in wood1 in stones1 and even from leaves1 and upon plants and in plants there are lice and grubs which are accordant with them4 ,of flying insects1 too1 there are such as appear in houses1 fields1 and woods1 which arise in like manner in summer1 with no oviform matters sufficient to account for them2 also such as devour meadows and lawns1 and in some hot localities fill and infest the air2 besides those that swim and fly unseen in filthy waters1 wines becoming sour1 and pestilential air4 ,these facts of observation support those who say that the odors1 effluvia1 and exhalations emitted from plants1 earths1 and ponds1 are what give the initiative to such things4 ,that when they have come forth1 they are afterwards propagated either by eggs or offshoots1 does not disprove their immediate generation2 since every living creature1 along with its minute viscera1 receives organs of generation and means of propagation 7see below1 n4 #cdg74 ,in agreement with these phenomena is the fact heretofore unknown that there are like things also in the hells4 #cdc4 ,that the hells mentioned above have not only communication but conjunction with such things in the earths may be concluded from this1 that the hells are not distant from men1 but are about them1 yea1 are within those who are evil2 thus they are contiguous to the earth2 for man1 in regard to his affections and lusts1 and consequent thoughts1 and in regard to his actions springing from these1 which are good or evil uses1 is in the midst either of angels of heaven or of spirits of hell2 and as such things as are on the earth are also in the heavens and hells1 it follows that influx therefrom directly produces such things when the conditions are favorable4 ,all things1 in fact1 that appear in the spiritual world1 whether in heaven or in hell1 are correspondences of affections or lusts1 for they take form there in accordance with these2 consequently when affections or lusts1 which in themselves are spiritual1 meet with homogeneous or corresponding things in the earths1 there are present both the spiritual that furnishes a soul1 and the material that furnishes a body4 ,moreover1 within everything spiritual there is a conatus to clothe itself with a body4 ,the hells are about men1 and therefore contiguous to the earth1 because the spiritual world is not in space1 but is where there is a corresponding affection4 #cdd4 ,i heard two presidents of the ,english ,royal ,society1 ,sir ,hans ,sloane and ,martin ,folkes1 conversing together in the spiritual world about the existence of seeds and eggs1 and about productions from them in the earths4 ,the former ascribed them to nature1 and contended that nature was endowed from creation with a power and force to produce such effects by means of the sun's heat4 ,the other maintained that this force is in nature unceasingly from ,god the ,creator4 ,to settle the discussion1 a beautiful bird appeared to ,sir ,hans ,sloane1 and he was asked to examine it to see whether it differed in the smallest particle from a similar bird on earth4 ,he held it in his hand1 examined it1 and declared that there was no difference4 ,he knew indeed that it was nothing but an affection of some angel represented outside of the angel as a bird1 and that it would vanish or cease with its affection4 ,and this came to pass4 ,by this experience ,sir ,hans ,sloane was convinced that nature contributes nothing whatever to the production of plants and animals1 that they are produced solely by what flows into the natural world out of the spiritual world4 ,if that bird1 he said1 were to be infilled1 in its minutest parts1 with corresponding matters from the earth1 and thus fixed1 it would be a lasting bird1 like the birds on the earth2 and that it is the same with such things as are from hell4 ,to this he added that had he known what he now knew of the spiritual world1 he would have ascribed to nature no more than this1 that it serves the spiritual1 which is from ,god1 in fixing the things which flow in unceasingly into nature4 #cde4 7#e7 ,this is effected by the lowest spiritual separated from what is above it4 ,it was shown in ,part ,third that the spiritual flows down from its sun even to the outmosts of nature through three degrees1 which are called the celestial1 the spiritual1 and the natural2 that these three degrees are in man from creation1 consequently from birth2 that they are opened according to man's life2 that if the celestial degree which is the highest and inmost is opened1 man becomes celestial2 if the spiritual degree which is the middle is opened1 he becomes spiritual2 but if only the natural degree which is the lowest and outermost is opened1 he becomes natural2 that if man becomes natural only1 he loves only corporeal and worldly things2 and that so far as he loves these1 so far he does not love celestial and spiritual things1 and does not look to ,god1 and so far he becomes evil4 ,from all this it is evident that the lowest spiritual1 which is called the spiritual-natural1 can be separated from its higher degrees1 and is separated in such men as hell consists of4 ,this lowest spiritual can separate itself from its higher parts1 and look to hell1 in men only2 it cannot be so separated in beasts1 or in soils4 ,from which it follows that these evil uses mentioned above are effected on the earth by this lowest spiritual separated from what is above it1 such as it is in those who are in hell4 ,that the noxious things on the earth have their origin in man1 thus from hell1 may be shown by the state of the land of ,canaan1 as described in the ,word2 in that when the children of ,israel lived according to the commandments1 the earth yielded its increase1 likewise the flocks and herds2 but when they lived contrary to the commandments the ground was barren1 and as it is said1 accursed2 instead of harvests it yielded thorns and briars1 the flocks and herds miscarried1 and wild beasts broke in4 ,the same may be inferred from the locusts1 frogs1 and lice in ,egypt4 #cdf4 7#f7 ,there are two forms into which the operation by influx takes place1 the vegetable and the animal form4 ,that there are only two universal forms produced out of the earth is known from the two kingdoms of nature1 called the animal and the vegetable kingdoms1 also that all the subjects of either kingdom possess many things in common4 ,thus the subjects of the animal kingdom have organs of sense and organs of motion and members and viscera that are actuated by brains1 hearts1 and lungs4 ,so the subjects of the vegetable kingdom send down a root into the ground1 and bring forth stem1 branches1 leaves1 flowers1 fruits1 and seeds4 ,both the animal and the vegetable kingdoms1 as regards the production of their forms1 derive their origin from spiritual influx and operation out of the sun of heaven where the ,lord is1 and not from the influx and operation of nature out of her sun2 from this they derive nothing except their fixation1 as was said above4 ,all animals1 great and small1 derive their origin from the spiritual in the outmost degree1 which is called the natural2 man alone from all three degrees1 called the celestial1 spiritual1 and natural4 ,as each degree of height or discrete degree decreases from its perfection to its imperfection1 as light to shade1 by continuity1 so do animals2 there are therefore perfect1 less perfect1 and imperfect animals4 ,the perfect animals are elephants1 camels1 horses1 mules1 oxen1 sheep1 goats1 and others which are of the herd or the flock2 the less perfect are birds2 and the imperfect are fish and shell-fish2 these1 as being the lowest of that degree1 are as it were in shade1 while the former are in light4 ,yet animals1 since they live only from the lowest spiritual degree1 which is called the natural1 can look nowhere else than towards the earth and to food there1 and to their own kind for the sake of propagation2 the soul of all these is natural affection and appetite4 ,the subjects of the vegetable kingdom comprise1 in like manner1 the perfect1 less perfect1 and imperfect2 the perfect are fruit trees1 the less perfect are vines and shrubs1 and the imperfect are grasses4 ,but plants derive from the spiritual out of which they spring that they are uses1 while animals derive from the spiritual out of which they spring that they are affections and appetites1 as was shown above4 #cdg4 7#g7 ,each of these forms receives with its existence the means of propagation4 ,in all products of the earth1 which pertain1 as was said above1 either to the vegetable or to the animal kingdom1 there is a kind of image of creation1 and a kind of image of man1 and also a kind of image of the infinite and the eternal2 this was shown above 7n4 #cac-cah72 also that the image of the infinite and the eternal is clearly manifest in the capacity of all these for infinite and eternal propagation4 ,they all1 therefore1 receive means of propagation2 the subjects of the animal kingdom through seed1 in the egg or in the womb or by spawning2 and the subjects of the vegetable kingdom through seeds in the ground4 ,from which it can be seen that although the more imperfect and the noxious animals and plants originate through immediate influx out of hell1 yet afterwards they are propagated mediately by seeds1 eggs1 or grafts2 consequently1 the one position does not annul the other4 #cdh4 ,that all uses1 both good and evil1 are from a spiritual origin1 thus from the sun where the ,lord is1 may be illustrated by this experience4 ,i have heard that goods and truths have been sent down through the heavens by the ,lord to the hells1 and that these same1 received by degrees to the lowest deep1 were there turned into evils and falsities1 which are the opposite of the goods and truths sent down4 ,this took place because recipient subjects turn all things that inflow into such things as are in agreement with their own forms1 just as the white light of the sun is turned into ugly colors or into black in those objects whose substances are interiorly of such a form as to suffocate and extinguish the light1 and as stagnant ponds1 dung-hills1 and dead bodies turn the heat of the sun into stenches4 ,from all this it can be seen that even evil uses are from the spiritual sun1 but that good uses are changed in hell into evil uses4 ,it is evident1 therefore1 that the ,lord has not created and does not create any except good uses1 but that hell produces evil uses4 #cdi4 ,,the ,,visible ,,things ,,in ,,the ,,created ,,universe ,,bear ,,witness ,,that ,,nature ,,has ,,produced ,,and ,,does ,,produce ,,nothing1 ,,but ,,that ,,the ,,divine ,,out ,,of ,,itself1 ,,and ,,through ,,the ,,spiritual ,,world1 ,,has ,,produced ,,and ,,does ,,produce ,,all ,,things4 ,speaking from appearances1 most men say that the sun by heat and light produces whatever is to be seen in plains1 fields1 gardens1 and forests2 also that the sun by its heat hatches worms from eggs1 and makes prolific the beasts of the earth and the fowls of the air2 and that it even gives life to man4 ,those who speak from appearances only may speak in this way without ascribing these things to nature1 because they are not thinking about the matter2 as there are those who speak of the sun as rising and setting1 and causing days and years1 and being now at this or that altitude2 such persons speak from appearances1 and in doing so1 do not ascribe such effects to the sun1 because they are not thinking of the sun's fixity or the earth's revolution4 ,but those who confirm themselves in the idea that the sun produces the things that appear upon the earth by means of its heat and light1 end by ascribing all things to nature1 even the creation of the universe1 and become naturalists and1 at last1 atheists4 ,these may continue to say that ,god created nature and endowed her with the power of producing such things1 but this they say from fear of losing their good name2 and by ,god the ,creator they still mean nature1 and some mean the innermost of nature1 and then the ,divine things taught by the church they regard as of no account4 #cej4 ,there are some who are excusable for ascribing certain visible things to nature1 for two reasons4 ,first1 because they have had no knowledge of the sun of heaven1 where the ,lord is1 or of influx therefrom1 or of the spiritual world and its state1 or even of its presence with man1 and therefore had no other idea than that the spiritual is a purer natural2 consequently1 that angels are in the ether or in the stars2 and that the devil is either man's evil or if an actual existence1 that he is in the air or the abyss2 also that the souls of men1 after death1 are either in the interior of the earth1 or in an undetermined somewhere till the day of judgment2 and other like things deduced by fancy out of ignorance of the spiritual world and its sun4 ,secondly1 they are excusable1 because they are unable to see how the ,divine could produce everything that appears on the earth1 where there are not only good things but also evil things2 and they are afraid to confirm themselves in such an idea1 lest they ascribe the evil things also to ,god1 and form a material conception of ,god1 and make ,god and nature one1 and thus confound the two4 ,for these two reasons those are excusable who have believed that nature produces the visible world by a power implanted in her by creation4 ,but those who have made themselves atheists by confirmations in favor of nature are not excusable1 because they might have confirmed themselves in favor of the ,divine4 ,ignorance indeed excuses1 but does not remove1 falsity - which has been confirmed1 for such falsity coheres with evil1 thus with hell4 ,consequently1 those same persons who have confirmed themselves in favor of nature to such an extent as to separate the ,divine from nature1 regard nothing as sin1 because all sin is against the ,divine1 and this they have separated1 and thus have rejected it2 and those who in spirit regard nothing as sin1 after death when they become spirits1 since they are in bonds to hell1 rush into wickednesses which are in accord with the lusts to which they have given rein4 #cea4 ,those who believe in a ,divine operation in all the details of nature1 are able by very many things they see in nature to confirm themselves in favor of the ,divine1 as fully as others confirm themselves in favor of nature1 yea1 more fully4 ,for those who confirm themselves in favor of the ,divine give attention to the wonders which are displayed in the production both of plants and animals4 ,in the production of plants1 how out of a little seed cast into the ground there goes forth a root1 and by means of the root a stem1 and branches1 leaves1 flowers1 and fruits in succession1 even to new seeds2 just as if the seed knew the order of succession1 or the process by which it is to renew itself4 ,can any reasonable person think that the sun1 which is mere fire1 has this knowledge1 or that it is able to empower its heat and light to effect these results1 or is able to fashion these wonderful things in plants1 and to contemplate use8 ,any man of elevated reason who sees and weighs these things1 cannot think otherwise than that they come from ,him who has infinite reason1 that is1 from ,god4 ,those who acknowledge the ,divine also see and think this1 but those who do not acknowledge the ,divine do not see or think this because they do not wish to2 thus they sink their rational into the sensual1 which draws all its ideas from the lumen which is proper to the bodily senses and which confirms their illusions1 saying1 ,do you not see the sun effecting these things by its heat and light8 ,what is a thing that you do not see8 ,is it anything8 ,those who confirm themselves in favor of the ,divine give attention to the wonders which are displayed in the production of animals2 to mention here only1 in reference to eggs1 how the chick in its seed or beginning lies hidden therein1 with everything requisite till it is hatched1 also with everything pertaining to its subsequent development1 until it becomes a bird or winged thing of the same form as its parent4 ,and if one observes the living form1 it is such as to fill any one with astonishment who thinks deeply1 seeing that in the minutest as in the largest living creatures1 even in the invisible1 as in the visible1 there are the organs of sense1 namely1 sight1 hearing1 smell1 taste1 and touch2 and organs of motion which are muscles1 for they fly and walk2 also viscera surrounding the heart and lungs1 which are set in action by brains4 ,that even the commonest insects enjoy such organisms is shown in their anatomy as described by some writers1 and especially by ,swammerdam1 in his ,biblia ,naturae4 ,those who ascribe everything to nature1 see all these things1 but they merely perceive that they exist1 and say that nature produces them4 ,they say this because they have turned their minds away from thinking about the ,divine2 and those who have done this are unable1 when they see the wonderful things in nature1 to think rationally1 still less spiritually2 but they think sensually and materially2 and then they think in nature from nature1 and not above nature1 just as those do who are in hell4 ,they differ from beasts only in having the power to think rationally1 that is1 in being able to understand1 and therefore to think otherwise1 if they choose4 #ceb4 ,those who have averted themselves from thinking about the ,divine when observing the wonderful things in nature1 and who thereby become sensual1 do not reflect that the sight of the eye is so gross as to see many little insects as an obscure speck1 when yet each one of these is organized to feel and to move1 and is accordingly furnished with fibers and vessels1 also with a minute heart1 pulmonary tubes1 viscera1 and brains2 also that these organs are woven out of the purest substances in nature1 their tissues corresponding to that somewhat of life by which their minutest parts are separately moved4 ,when the sight of the eye is so gross that many such creatures1 with innumerable particulars in each1 appear to it as an obscure speck1 and yet those who are sensual think and judge by that sight1 it is clear how dulled their minds are1 and therefore what thick darkness they are in concerning spiritual things4 #cec4 ,any one who chooses may confirm himself in favor of the ,divine from things seen in nature1 and whoever thinks about ,god in reference to life does so confirm himself2 as when he observes the birds of the air1 how each species knows its food and where to find it1 recognizes its kind by sound and sight1 and which among other kinds are its friends and which its enemies2 how also they mate1 have knowledge of the sexual relation1 skillfully build nests1 lay eggs therein1 sit upon these1 know the period of incubation1 and this having elapsed1 bring forth their young1 love them most tenderly1 cherish them under their wings1 bring them food and feed them1 until they can do for themselves1 perform the same offices1 and bring forth a family to perpetuate their kind4 ,any one who is willing to reflect on the ,divine influx through the spiritual world into the natural can see such influx in these things1 and if he will1 can say from his heart1 ,such knowledges cannot flow into these creatures out of the sun through its rays of light1 for the sun1 from which nature derives its origin and essence1 is mere fire1 consequently its rays of light are wholly dead2 and thus he may conclude that such things are from the influx of ,divine ,wisdom into the outmosts of nature4 #ced4 ,any one may confirm himself in favor of the ,divine from things visible in nature1 when he sees larvae1 from the delight of some impulse1 desiring and longing to change their terrestrial state to a certain likeness of the heavenly state1 and for this purpose creeping into corners1 and putting themselves as it were into a womb in order to be born again1 and there becoming chrysalises1 aurelias1 caterpillars1 nymphs1 and at length butterflies2 and having undergone this metamorphosis1 and each after its kind been decked with beautiful wings1 they ascend into the air as into their heaven1 and there disport themselves joyfully1 form marriage unions1 lay eggs1 and provide for themselves a posterity1 nourished meanwhile with pleasant and sweet food from flowers4 ,who that confirms himself in favor of the ,divine from the visible things in nature can help seeing a kind of image of man's earthly state in these as larvae1 and in them as butterflies an image of the heavenly state8 ,those who confirm themselves in favor of nature see the same things1 but because in heart they have rejected the heavenly state of man they call them merely natural instincts4 #cee4 ,any one may confirm himself in favor of the ,divine from things seen in nature by giving attention to what is known about bees3 that they know how to collect wax and suck honey from herbs and flowers1 and to build cells like little houses1 and set them in the form of a city1 with streets through which to come in and go out2 that they scent at long distances the flowers and herbs from which they collect wax for their houses and honey for food1 and laden with these fly back in a direct line to their hive2 thus providing themselves with food and habitation for the coming winter1 as if they had foresight and knowledge of it4 ,they also set over them a mistress as queen1 out of whom a posterity may be propagated2 and for her they build a sort of a palace over themselves with guards around it2 and when her time of bringing forth is at hand1 she goes attended by her guards from cell to cell1 and lays her eggs1 which the crowd of followers smear over to protect them from the air1 from which a new progeny springs forth for them4 ,when this progeny becomes mature enough to do the same1 it is driven from the hive4 ,the expelled swarm first collects1 and then in a close body1 to preserve its integrity1 flies away in quest of a home for itself4 ,moreover1 in the autumn the useless drones are led out and are deprived of their wings to prevent their returning and consuming the food for which they have not labored2 not to mention other particulars4 ,from all this it can be seen that bees1 because of their use to the human race1 have from influx from the spiritual world1 a form of government similar to that among men on earth1 and even like that of angels in heaven4 ,can any man of unimpaired reason fail to see that these doings of the bees are not from the natural world8 ,what has that sun1 from which nature springs1 in common with a government that vies with and resembles the government of heaven8 ,from these things and others very similar to them in the brute creation1 the confessor and worshiper of nature confirms himself in favor of nature1 while the confessor and worshiper of ,god confirms himself from the same things in favor of the ,divine2 for the spiritual man sees in them spiritual things and the natural man natural things1 thus each according to his character4 ,as for myself1 such things have been proofs to me of an influx of the spiritual into the natural1 that is1 of the spiritual world into the natural world1 thus of an influx from the ,lord's ,divine ,wisdom4 ,consider1 moreover1 whether you can think analytically concerning any form of government1 or any civil law1 or moral virtue1 or spiritual truth1 unless the ,divine out of ,his wisdom flows in through the spiritual world 8 ,for myself1 ,i could not and cannot4 ,for having now observed that influx perceptibly and sensibly for about nineteen years continually1 ,i speak as an eye-witness4 #cef4 ,can anything natural regard use as an end and dispose uses into series and forms8 ,no one can do this unless he be wise2 and no one but ,god1 whose wisdom is infinite1 can so give order and form to the universe4 ,who else or what else is able to foresee and provide all things needful for the food and clothing of man1 - food from the fruits of earth and from animals1 and clothing from the same8 ,how marvelous that so insignificant a creature as the silk-worm should clothe in silk and splendidly adorn both women and men1 from queens and kings to maidservants and menservants1 and that insignificant insects like the bees should supply wax for the candles by which temples and palaces are made brilliant4 ,these and many other things are manifest proofs that the ,lord from ,himself by means of the spiritual world1 brings about everything that comes into existence in nature4 #ceg4 ,to this must be added that those who have confirmed themselves in favor of nature1 from the visible things of the world1 until they have become atheists1 have been seen by me in the spiritual world2 and in the spiritual light their understanding appeared open below1 but closed above1 because in thought they had looked downward toward the earth1 and not upward toward heaven4 ,above their sensual1 which is the bottom of the understanding1 appeared something like a veil2 which in some flashed with hellish fire1 in some was black like soot1 and in some livid like a corpse4 ,therefore let every one beware of confirmations in favor of nature2 let him confirm himself in favor of the ,divine2 there is no lack of material4 #ceh4 ,,part ,,fifth4 ,,two ,,receptacles ,,and ,,abodes ,,for ,,himself1 ,,called ,,will ,,and ,,understanding1 ,,have ,,been ,,created ,,and ,,formed ,,by ,,the ,,lord ,,in ,,man2 ,,the ,,will ,,for ,,his ,,divine ,,love1 ,,and ,,the ,,understanding ,,for ,,his ,,divine ,,wisdom4 ,the ,divine ,love and ,divine ,wisdom of ,god the ,creator1 who is the ,lord from eternity1 and also the creation of the universe1 have been treated of2 something shall now be said of the creation of man4 ,we read 7in ,gen4 #a3bf7 that man was created in the image of ,god1 after ,his likeness4 ,by image of ,god is there meant the ,divine ,wisdom1 and by likeness of ,god the ,divine ,love2 since wisdom is nothing but an image of love1 for in wisdom love presents itself to be seen and recognized1 and because it is seen and recognized in wisdom1 wisdom is an image of it4 ,moreover love is the esse of life1 and wisdom is the existere of life therefrom4 ,in angels the likeness and image of ,god clearly appear1 since love from within shines forth in their faces1 and wisdom in their beauty1 and their beauty is a form of their love4 ,i have seen and know4 #cei4 ,man cannot be an image of ,god1 after ,his likeness1 unless ,god is in him and is his life from the inmost4 ,that ,god is in man and1 from the inmost1 is his life1 follows from what has been shown above 7n4 #d-f71 that ,god alone is life1 and that men and angels are recipients of life from ,him4 ,moreover1 that ,god is in man and that ,he makes ,his abode with him1 is known from the ,word2 for which reason it is customary for preachers to declare that men ought to prepare themselves to receive ,god1 that ,he may enter into them1 and be in their hearts1 that they may be ,his dwelling-place4 ,the devout man says the same in his prayers1 and some speak more openly respecting the ,holy ,spirit1 which they believe to be in them when they are in holy zeal1 and from that zeal they think1 speak1 and preach4 ,that the ,holy ,spirit is the ,lord1 and not a ,god who is a person by ,himself1 has been shown in ,the ,doctrine of the ,new ,jerusalem ,concerning the ,lord 7n4 #ea-ec74 ,for the ,lord declares3 ,in that day ye shall know that ye are in ,me1 and ,i in you 7,john #ad3bj2 so also in chap4 #ae3d1 #e2 and chap4 #ag3bc74 #cfj4 ,now because the ,lord is ,divine ,love and ,divine ,wisdom1 and these two essentially are ,himself1 it is necessary1 in order that ,he may abide in man and give life to man1 that ,he should create and form in man receptacles and abodes for ,himself2 the one for love and the other for wisdom4 ,these receptacles and abodes in man are called will and understanding2 the receptacle and abode of love is called the will1 and the receptacle and abode of wisdom is called the understanding4 ,that these two are the ,lord's in man1 and that from these two man has all his life1 will be seen in what follows4 #cfa4 ,that every man has these two1 will and understanding1 and that they are distinct from each other1 as love and wisdom are distinct1 is known and is not known in the world4 ,it is known from common perception1 but it is not known from thought and still less from thought when written out2 for who does not know from common perception that the will and the understanding are two distinct things in man8 ,for every one perceives this when he hears it stated1 and may himself say to another1 ,this man means well1 but does not understand clearly2 while that one's understanding is good1 but his will is not2 ,i like the man whose understanding and will are both good2 but ,i do not like him whose understanding is good and his will bad4 ,yet when he thinks about the will and the understanding he does not make them two and distinguish them1 but confounds them1 since his thought then acts in common with the bodily sight4 ,when writing he apprehends still less that will and understanding are two distinct things1 because his thought then acts in common with the sensual1 that is1 with what is the man's own4 ,from this it is that some can think and speak well1 but cannot write well4 ,this is common with women4 ,it is the same with many other things4 ,is it not known by everyone from common perception that a man whose life is good is saved1 but that a man whose life is bad is condemned8 ,also that one whose life is good will enter the society of angels1 and will there see1 hear1 and speak like a man8 ,also that one who from justice does what is just and from what is right does right1 has a conscience8 ,but if one lapses from common perception1 and submits these things to thought1 he does not know what conscience is2 or that the soul can see1 hear1 and speak like a man2 or that the good of life is anything except giving to the poor4 ,and if from thought you write about these things1 you confirm them by appearances and fallacies1 and by words of sound but of no substance4 ,for this reason many of the learned who have thought much1 and especially who have written much1 have weakened and obscured1 yea1 have destroyed their common perception2 while the simple see more clearly what is good and true than those who think themselves their superiors in wisdom4 ,this common perception comes by influx from heaven1 and descends into thought even to sight2 but thought separated from common perception falls into imagination from the sight and from what is man's own4 ,you may observe that this is so4 ,tell some truth to any one that is in common perception1 and he will see it2 tell him that from ,god and in ,god we are and live and are moved1 and he will see it2 tell him that ,god dwells with man in love and in wisdom1 and he will see it2 tell him further that the will is the receptacle of love1 and the understanding of wisdom1 and explain it a little1 and he will see it2 tell him that ,god is ,love itself and ,wisdom itself1 and he will see it2 ask him what conscience is1 and he will tell you4 ,but say the same things to one of the learned1 who has not thought from common perception1 but from principles or from ideas obtained from the world through sight1 and he will not see4 ,then consider which is the wiser4 #cfb4 ,,will ,,and ,,understanding1 ,,which ,,are ,,the ,,receptacles ,,of ,,love ,,and ,,wisdom1 ,,are ,,in ,,the ,,brains1 ,,in ,,the ,,whole ,,and ,,in ,,every ,,part ,,of ,,them1 ,,and ,,therefrom ,,in ,,the ,,body1 ,,in ,,the ,,whole ,,and ,,in ,,every ,,part ,,of ,,it4 ,this shall be shown in the following order3 7#a7 ,love and wisdom1 and will and understanding therefrom1 make the very life of man4 7#b7 ,the life of man in its first principles is in the brains1 and in its derivatives in the body4 7#c7 ,such as life is in its first principles1 such it is in the whole and in every part4 7#d7 ,by means of first principles life is in the whole from every part1 and in every part from the whole4 7#e7 ,such as the love is1 such is the wisdom1 consequently such is the man4 #cfc4 7#a7 ,love and wisdom1 and will and understanding therefrom1 make the very life of man4 ,scarcely any one knows what life is4 ,when one thinks about life1 it seems as if it were a fleeting something1 of which no distinct idea is possible4 ,it so seems because it is not known that ,god alone is life1 and that ,his life is ,divine ,love and ,divine ,wisdom4 ,from this it is evident that in man life is nothing else than love and wisdom1 and that there is life in man in the degree in which he receives these4 ,it is known that heat and light go forth from the sun1 and that all things in the universe are recipients and grow warm and bright in the degree in which they receive4 ,so do heat and light go forth from the sun where the ,lord is2 the heat going forth therefrom is love1 and the light wisdom 7as shown in ,part ,second74 ,life1 therefore1 is from these two which go forth from the ,lord as a sun4 ,that love and wisdom from the ,lord is life can be seen also from this1 that man grows torpid as love recedes from him1 and stupid as wisdom recedes from him1 and that were they to recede altogether he would become extinct4 ,there are many things pertaining to love which have received other names because they are derivatives1 such as affections1 desires1 appetites1 and their pleasures and enjoyments2 and there are many things pertaining to wisdom1 such as perception1 reflection1 recollection1 thought1 intention to an end2 and there are many pertaining to both love and wisdom1 such as consent1 conclusion1 and determination to action2 besides others4 ,all of these1 in fact1 pertain to both1 but they are designated from the more prominent and nearer of the two4 ,from these two are derived ultimately sensations1 those of sight1 hearing1 smell1 taste1 and touch1 with their enjoyments and pleasures4 ,it is according to appearance that the eye sees2 but it is the understanding that sees through the eye2 consequently seeing is predicated also of the understanding4 ,the appearance is that the ear hears2 but it is the understanding that hears through the ear2 consequently hearing is predicated also of attention and giving heed1 which pertain to the understanding4 ,the appearance is that the nose smells1 and the tongue tastes but it is the understanding that smells and also tastes by virtue of its perception2 therefore smelling and tasting are predicated also of perception4 ,so in other cases4 ,the sources of all these are love and wisdom2 from which it can be seen that these two make the life of man4 #cfd4 ,everyone sees that the understanding is the receptacle of wisdom1 but few see that the will is the receptacle of love4 ,this is because the will does not act at all by itself1 but only through the understanding2 also because the love of the will1 in passing over into the wisdom of the understanding1 is first changed into affection1 and thus passes over2 and affection is not perceived except by something pleasant in thinking1 speaking1 and acting1 which is not noticed4 ,still it is evident that love is from the will1 for the reason that everyone wills what he loves1 and does not will what he does not love4 #cfe4 7#b7 ,the life of man in its first principles is in the brains1 and in its derivatives in the body4 ,in first principles means in its firsts1 and in derivatives means in what is brought forth and formed from its firsts4 ,by life in first principles is meant will and understanding4 ,these two are what are in their first principles in the brains1 and in their derivatives in the body4 ,it is evident that the first principles or firsts of life are in the brains3 7#a7 ,from the feeling itself2 since man perceives1 when he exerts his mind and thinks1 that he thinks in the brain4 ,he draws in as it were the sight of the eye1 contracts the forehead1 and perceives the mental process to be within1 especially inside the forehead and somewhat above it4 7#b7 ,from man's formation in the womb2 in that the brain or head is first developed1 and continues for some time larger than the body4 7#c7 ,in that the head is above and the body below2 and it is according to order for the higher to act upon the lower1 and not the reverse4 7#d7 ,in that1 when the brain is injured in the womb or by a wound or by disease1 or by excessive application1 thought is weakened and sometimes the mind becomes deranged4 7#e7 ,in that all the external senses of the body sight1 hearing1 smell1 and taste1 with touch 7the universal sense7 as also speech1 are in the front part of the head1 which is called the face1 and communicate immediately through fibers with the brains1 and derive therefrom their sensitive and active life4 7#f7 ,it is from this that affections1 which are of love1 appear imaged forth in the face1 and that thoughts1 which are of wisdom1 are revealed in a kind of sparkle of the eyes4 7#g7 ,anatomy teaches that all fibers descend from the brains through the neck into the body1 and that none ascend from the body through the neck into the brains4 ,and where the fibers are in their first principles or firsts1 there life is in its first principles or firsts4 ,will any one venture to deny that life has its origin where the fibers have their origin8 7#h7 ,ask any one of common perception where his thought resides or where he thinks1 and he will say1 ,in the head4 ,then appeal to some one who has assigned the seat of the soul to some gland or to the heart or somewhere else1 and ask him where affection and thought therefrom are in their firsts1 whether they are not in the brain8 and he will answer1 ,no1 or that he does not know4 ,the cause of this ignorance may be seen above 7n4 #cfa74 #cff4 7#c7 ,such as life is in its first principles1 such it is in the whole and in every part4 ,that this may be perceived1 it shall now be told where in the brains these first principles are1 and how they become derivative4 ,anatomy shows where in the brains these first principles are2 it teaches that there are two brains2 that these are continued from the head into the spinal column2 that they consist of two substances1 called cortical substance and medullary substance2 that cortical substance consists of innumerable gland-like forms1 and medullary substance of innumerable fiber-like forms4 ,now as these little glands are heads of fibrils1 they are also their first principles4 ,for from these1 fibers begin and thereupon go forth1 gradually bundling themselves into nerves4 ,these bundles or nerves1 when formed1 descend to the organs of sense in the face1 and to the organs of motion in the body1 and form them4 ,consult any one skilled in the science of anatomy1 and you will be convinced4 ,this cortical or glandular substance constitutes the surface of the cerebrum1 and also the surface of the corpora striata1 from which proceeds the medulla oblongata2 it also constitutes the middle of the cerebellum1 and the middle of the spinal marrow4 ,but medullary or fibrillary substance everywhere begins in and proceeds from the cortical2 out of it nerves arise1 and from them all things of the body4 ,that this is true is proved by dissection4 ,they who know these things1 either from the study of anatomical science or from the testimony of those who are skilled in the science1 can see that the first principles of life are in the same place as the beginnings of the fibers1 and that fibers cannot go forth from themselves1 but must go forth from first principles4 ,these first principles1 that is1 beginnings1 which appear as little glands1 are almost countless2 their multitude may be compared to the multitude of stars in the universe2 and the multitude of fibrils coming out of them may be compared to the multitude of rays going forth from the stars and bearing their heat and light to the earth4 ,the multitude of these little glands may also be compared to the multitude of angelic societies in the heavens1 which also are countless1 and1 ,i have been told1 are in like order as the glands4 ,also the multitude of fibrils going out from these little glands may be compared to the spiritual truths and goods which in like manner flow down from the angelic societies like rays4 ,from this it is that man is like a universe1 and like a heaven in least form 7as has been frequently said and shown above74 ,from all which it can now be seen that such as life is in first principles1 such it is in derivatives2 or such as it is in its firsts in the brains1 such it is in the things arising therefrom in the body4 #cfg4 7#d7 ,by means of first principles life is in the whole from every part1 and in every part from the whole4 ,this is because the whole1 which is the brain and the body together1 is originally made up of nothing but fibers proceeding from their first principles in the brains4 ,it has no other origin1 as is evident from what has been shown just above 7n4 #cff72 consequently1 the whole is from every part2 and by means of these first principles life is in every part from the whole1 because the whole dispenses to each part its task and needs1 thereby making it to be a part in the whole4 ,in a word1 the whole has existence from the parts1 and the parts have permanent existence from the whole4 ,that there is such reciprocal communion1 and conjunction thereby1 is clear from many things in the body4 ,for the same order prevails there as in a state1 commonwealth1 or kingdom2 the community has its existence from the individuals which are its parts1 and the parts or individuals have permanent existence from the community4 ,it is the same with every thing that has form1 most of all in man4 #cfh4 7#e7 ,such as the love is1 such is the wisdom1 consequently such is the man4 ,for such as the love and wisdom are1 such are the will and understanding1 since the will is the receptacle of love1 and the understanding of wisdom1 as has been shown above2 and these two make the man and his character4 ,love is manifold1 so manifold that its varieties are limitless2 as can be seen from the human race on the earths and in the heavens4 ,there is no man or angel so like another that there is no difference4 ,love is what distinguishes2 for every man is his own love4 ,it is supposed that wisdom distinguishes2 but wisdom is from love2 it is the form of love2 love is the esse of life1 and wisdom is the existere of life from that esse4 ,in the world it is believed that the understanding makes the man2 but this is believed because the understanding can be elevated1 as was shown above1 into the light of heaven1 giving man the appearance of being wise2 yet so much of the understanding as transcends1 that is to say1 so much as is not of the love1 although it appears to be man's and therefore to determine man's character1 is only an appearance4 ,for so much of the understanding as transcends is1 indeed1 from the love of knowing and being wise1 but not at the same time from the love of applying to life what man knows and is wise in4 ,consequently1 in the world it either in time passes away or lingers outside of the things of memory in its mere borders as something ready to drop off2 and therefore after death it is separated1 no more of it remaining than is in accord with the spirit's own love4 ,inasmuch as love makes the life of man1 and thus the man himself1 all societies of heaven1 and all angels in societies1 are arranged according to affections belonging to love1 and no society nor any angel in a society according to anything of the understanding separate from love4 ,so likewise in the hells and their societies1 but in accordance with loves opposite to the heavenly loves4 ,from all this it can be seen that such as the love is such is the wisdom1 and consequently such is the man4 #cfi4 ,it is acknowledged1 indeed1 that man is such as his reigning love is1 but only in respect to his mind and disposition1 not in respect to his body1 thus not wholly4 ,but it has been made known to me by much experience in the spiritual world1 that man from head to foot1 that is1 from things primary in the head to the outmosts in the body1 is such as his love is4 ,for all in the spiritual world are forms of their own love2 the angels forms of heavenly love1 the devils of hellish love2 the devils deformed in face and body1 but the angels beautiful in face and body4 ,moreover1 when their love is assailed their faces are changed1 and if much assailed they wholly disappear4 ,this is peculiar to that world1 and so happens because their bodies make one with their minds4 ,the reason is evident from what has been said above1 that all things of the body are derivatives1 that is1 are things woven together by means of fibers out of first principles1 which are receptacles of love and wisdom4 ,howsoever these first principles may be1 their derivatives cannot be different2 therefore wherever first principles go their derivatives follow1 and cannot be separated4 ,for this reason he who raises his mind to the ,lord is wholly raised up to ,him1 and he who casts his mind down to hell is wholly cast down thither2 consequently the whole man1 in conformity to his life's love1 comes either into heaven or into hell4 ,that man's mind is a man because ,god is a ,man1 and that the body is the mind's external1 which feels and acts1 and that they are thus one and not two1 is a matter of angelic wisdom4 #cgj4 ,it is to be observed that the very forms of man's members1 organs1 and viscera1 as regards the structure itself1 are from fibers that arise out of their first principles in the brains2 but these become fixed by means of such substances and matters as are in earths1 and from earths in air and in ether4 ,this is effected by means of the blood4 ,consequently1 in order that all parts of the body may be maintained in their formation and rendered permanent in their functions1 man requires to be nourished by material food1 and to be continually renewed4 #cga4 ,,there ,,is ,a ,,correspondence ,,of ,,the ,,will ,,with ,,the ,,heart1 ,,and ,,of ,,the ,,understanding ,,with ,,the ,,lungs4 ,this shall be shown in the following series3 7#a7 ,all things of the mind have relation to the will and understanding1 and all things of the body to the heart and lungs4 7#b7 ,there is a correspondence of the will and understanding with the heart and lungs1 consequently a correspondence of all things of the mind with all things of the body4 7#c7 ,the will corresponds to the heart4 7#d7 ,the understanding corresponds to the lungs4 7#e7 ,by means of this correspondence many arcana relating to the will and understanding1 thus also to love and wisdom1 may be disclosed4 7#f7 ,man's mind is his spirit1 and the spirit is the man1 while the body is the external by means of which the mind or spirit feels and acts in its world4 7#g7 ,the conjunction of man's spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs1 and their separation is from non-correspondence4 #cgb4 7#a7 ,all things of the mind have relation to the will and understanding1 and all things of the body to the heart and lungs4 ,by the mind nothing else is meant than the will and understanding1 which in their complex are all things that affect man and all that he thinks1 thus all things of man's affection and thought4 ,the things that affect man are of his will1 and the things that he thinks are of his understanding4 ,that all things of man's thought are of his understanding is known1 since he thinks from the understanding2 but it is not so well known that all things of man's affection are of his will1 this is not so well known because when man is thinking he pays no attention to the affection1 but only to what he is thinking2 just as when he hears a person speaking1 he pays no attention to the tone of the voice but only to the language4 ,yet affection is related to thought as the tone of the voice is to the language2 consequently the affection of the one speaking is known by the tone1 and his thought by the language4 ,affection is of the will1 because all affection is of love1 and the will is the receptacle of love1 as was shown above4 ,he that is not aware that affection is of the will confounds affection with understanding1 for he declares it to be one with thought1 yet they are not one but act as one4 ,that they are confounded is evident from the common expression1 ,i think ,i will do this1 meaning1 ,i will to do it4 ,but that they are two is also evident from a common expression1 ,i wish to think about this matter2 and when one thinks about it1 the affection of the will is present in the thought of the understanding1 like the tone in speech1 as was said before4 ,that all parts of the body have relation to the heart and lungs is known1 but that there is a correspondence of the heart and lungs with the will and understanding is not known4 ,this subject will therefore be treated in what follows4 #cgc4 ,because the will and understanding are the receptacles of love and wisdom1 these two are organic forms1 or forms organized out of the purest substances2 for such they must be to be receptacles4 ,it is no objection that their organization is imperceptible to the eye2 it lies beyond the reach of vision1 even when this is increased by the microscope4 ,the smallest insects are also too small to be seen1 yet they have organs of sense and motion1 for they feel1 walk1 and fly4 ,that they have brains1 hearts1 pulmonary pipes1 and viscera1 acute observers have discovered from their anatomy by means of the microscope4 ,since minute insects themselves are not visible1 and still less so their component viscera1 and since it is not denied that they are organized even to each single particle in them1 how can it be said that the two receptacles of love and wisdom1 called will and understanding1 are not organic forms8 ,how can love and wisdom1 which are life from the ,lord1 act upon what is not a subject1 or upon what has no substantial existence8 ,without organic forms1 how can thought inhere2 and from thought inherent in nothing can one speak8 ,is not the brain1 where thought comes forth1 complete and organized in every part8 ,the organic forms themselves are there visible even to the naked eye2 and the receptacles of the will and understanding1 in their first principles1 are plainly to be seen in the cortical substance1 where they are perceptible as minute glands 7,on which see above1 n4 #cff74 ,do not1 ,i pray1 think of these things from an idea of vacuum4 ,vacuum is nothing1 and in nothing nothing takes place1 and from nothing nothing comes forth4 7,on the idea of vacuum1 see above1 n4 #hb47 #cgd4 7#b7 ,there is a correspondence of the will and understanding with the heart and lungs1 consequently a correspondence of all things of the mind with all things of the body4 ,this is new3 it has hitherto been unknown because it has not been known what the spiritual is1 and how it differs from the natural2 therefore it has not been known what correspondence is2 for there is a correspondence between things spiritual and things natural1 and by means of correspondence they are conjoined4 ,it is said that heretofore there has been no knowledge of what the spiritual is1 or of what its correspondence with the natural is and therefore what correspondence is2 yet these might have been known4 ,who does not know that affection and thought are spiritual1 therefore that all things of affection and thought are spiritual8 ,who does not know that action and speech are natural1 therefore that all things of action and speech are natural3 who does not know that affection and thought1 which are spiritual1 cause man to act and to speak8 ,from this who cannot see what correspondence is between things spiritual and things natural8 ,does not thought make the tongue speak1 and affection together with thought make the body act8 ,there are two distinct things3 ,i can think without speaking1 and ,i can will without acting2 and the body1 it is known1 neither thinks nor wills1 but thought falls into speech1 and will descends into action4 ,does not affection also beam forth from the face1 and there exhibit a type of itself8 ,this everyone knows4 ,is not affection1 regarded in itself1 spiritual1 and the change of countenance1 called the expression1 natural8 ,from this who might not conclude that there is correspondence2 and further1 a correspondence of all things of the mind with all things of the body2 and since all things of the mind have relation to affection and thought1 or what is the same1 to the will and understanding1 and all things of the body to the heart and lungs1 - that there is a correspondence of the will with the heart and of the understanding with the lungs8 ,such things have remained unknown1 though they might have been known1 because man has become so external as to be unwilling to acknowledge anything except the natural4 ,this has become the joy of his love1 and from that the joy of his understanding2 consequently it has become distasteful to him to raise his thought above the natural to anything spiritual separate from the natural2 therefore1 from his natural love and its delights1 he can think of the spiritual only as a purer natural1 and of correspondence only as a something flowing in by continuity2 yea1 the merely natural man cannot think of anything separate from the natural2 any such thing to him is nothing4 ,again1 these things have not heretofore been seen and known1 because everything of religion1 that is1 everything called spiritual1 has been banished from the sight of man by the dogma of the whole ,christian world1 that matters theological1 that is1 spiritual1 which councils and certain leaders have decreed1 are to be believed blindly because 7as they say7 they transcend the understanding4 ,some1 therefore1 have imagined the spiritual to be like a bird flying above the air in an ether to which the sight of the eye does not reach2 when yet it is like a bird of paradise1 which flies near the eye1 even touching the pupil with its beautiful wings and longing to be seen4 ,by the sight of the eye intellectual vision is meant4 #cge4 ,the correspondence of the will and understanding with the heart and lungs cannot be abstractly proved1 that is1 by mere reasonings1 but it may be proved by effects4 ,it is much the same as it is with the causes of things which can be seen rationally1 yet not clearly except by means of effects2 for causes are in effects1 and by means of effects make themselves visible2 and until causes are thus made visible1 the mind is not assured respecting them4 ,in what follows1 the effects of this correspondence will be described4 ,but lest any one should fall into ideas of this correspondence imbibed from hypotheses about the soul1 let him first read over carefully the propositions in the preceding chapter1 as follows3 ,love and wisdom1 and the will and understanding therefrom1 make the very life of man 7n4 #cfc1 #cfe74 ,the life of man is in first principles in the brains1 and in derivatives in the body 7n4 #cfe74 ,such as life is in first principles1 such it is in the whole and in every part 7n4 #cff74 ,by means of these first principles life is in the whole from every part1 and in every part from the whole 7n4 #cfg74 ,such as the love is1 such is the wisdom1 consequently such is the man 7n4 #cfh74 #cgf4 ,it is permitted to introduce here1 in the way of evidence1 a representation of the correspondence of the will and understanding with the heart and lungs which was seen in heaven among the angels4 ,by a wonderful flowing into spiral movements1 such as no words can express1 the angels formed the likeness of a heart and the likeness of lungs1 with all the interior structures therein2 and in this they were falling in with the flow of heaven1 for heaven from the inflowing of love and wisdom from the ,lord strives to come into such forms4 ,they thus represented the conjunction of the heart and lungs1 and at the same time the correspondence of these with the love of the will and with the wisdom of the understanding4 ,this correspondence and union they called the heavenly marriage2 saying that in the whole body1 and in its several members1 organs1 and viscera1 it is the same as in the things belonging to the heart and lungs2 also that where the heart and lungs do not act1 each in its turn1 there can be no motion of life from any voluntary principle1 and no sensation of life from any intellectual principle4 #cgg4 ,inasmuch as the correspondence of the heart and lungs ,with the will and understanding is treated of in what now follows1 and upon this correspondence is based that of all parts of the body1 namely1 the members1 the organs of the senses1 and the viscera throughout the body1 and inasmuch as the correspondence of natural things with spiritual has been heretofore unknown1 and yet is amply shown in two works1 one of which treats of ,heaven and ,hell and the other1 the ,arcana ,coelestia1 of the spiritual sense of the ,word in ,genesis and ,exodus1 ,i will here point out what has been written and shown in those two works respecting correspondence4 ,in the work on ,heaven and ,hell3 ,the correspondence of all things of heaven with all things of man 7n4 #hg-ajb74 ,the correspondence of all things of heaven with all things on earth 7n4 #ajc-aae74 ,in the ,arcana ,coelestia1 the work on the spiritual sense of the ,word in ,genesis and ,exodus3 ,the correspondence of the face and its expressions with the affections of the mind 7n4 #aefh1 #bihh1 #bihi1 #cfca1 #dgif1 #dgig1 #dhjj1 #eafe1 #eafh1 #efie1 #icjf74 ,the correspondence of the body1 its gestures and actions1 with things intellectual and things voluntary 7n4 #bihh1 #cfcb1 #dbae74 ,the correspondence of the senses in general 7n4 #dcah-dccj74 ,the correspondence of the eyes and of their sight 7n4 #ddjc- #ddbj74 ,the correspondence of the nostrils and of smell 7n4 #dfbd-dfcd74 ,the correspondence of the ear1 and of hearing 7n4 #dfeb-dffj74 ,the correspondence of the tongue and of taste 7n4 #dgia-dhje74 ,the correspondence of the hands1 arms1 shoulders and feet 7n4 #dica-diec74 ,the correspondence of the loins and organs of generation 7n4 #ejej-ejfb74 ,thy correspondence of the internal viscera of the body1 especially of the stomach1 thymus gland1 the receptacle and ducts of the chyle and lacteals1 and of the mesentery 7n4 #eaga-eahj1 #eaha1 #eahi74 ,the correspondence of the spleen 7n4 #ifih74 ,the correspondence of the peritonaeum1 kidneys and bladder 7n4 #ecgg-eche74 ,the correspondence of the liver1 and of the hepatic1 cystic and pancreatic ducts 7n4 #eahc-eahe74 ,the correspondence of the intestines 7n4 #ecib-ecie1 #ecgi74 ,the correspondence of the bones 7n4 #eefj-eefd74 ,the correspondence of the skin 7n4 #eeeb-eeei74 ,the correspondence of heaven with man 7n4 #iaa1 #aijj1 #aihb1 #biif-biih1 #cfbd-cfdi1 #cgda-cgde1 #chhd1 #djea1 #dbgi1 #ddjc1 #ddbc1 #debd1 #debe1 #fjac1 #fjeg1 #ibgi1 #ifcb74 ,all things that exist in the natural world and in its three kingdoms correspond to all things which appear in the spiritual world 7n4 #afcb1 #ahca1 #ahha1 #bgeh1 #biij-cjjc1 #cbac-cbbg1 #cdhc1 #cfbd-cfdi1 #djdd1 #djec1 #daaf1 #dcff1 #dici1 #eaaf1 #ecgg1 #edbh1 #edgg1 #hbaa1 #ibhj74 ,all things that appear in the heavens are correspondences 7n4 #aeba1 #aecb1 #afai-afbe1 #ahjg1 #ahjh1 #aiga1 #aigd1 #aigg1 #aihj1 #aiha1 #bbii1 #bfja1 #cbac-cbbf1 #ccdi1 #ccej1 #cdge-cehe1 #cgdh1 #idha1 #iegj1 #iegf1 #iegg74 ,the correspondence of the sense of the letter of the ,word and of its spiritual sense is treated of in the ,arcana ,coelestia throughout2 and on this subject see also the ,doctrine of the ,new ,jerusalem concerning the ,sacred ,scripture 7n4 #e-bf1 #bg-fe74 #cgh4 7#c7 ,the will corresponds to the heart4 ,this can not be seen so clearly taken by itself as when the will is considered in its effects 7as was said above74 ,taken by itself it can be seen by this1 that all affections1 which are of love1 induce changes in the heart's pulsations1 as is evident from the pulse of the arteries1 which act synchronously with the heart4 ,the heart's changes and pulsations in accordance with the love's affections are innumerable4 ,those felt by the finger are only that the beats are slow or quick1 high or low1 weak or strong1 regular or irregular1 and so on2 thus that there is a difference in joy and in sorrow1 in tranquillity of mind and in wrath1 in fearlessness and in fear1 in hot diseases and in cold1 and so on4 ,because the two motions of the heart1 systolic and diastolic1 change and vary in this manner according to the affections of each one's love1 many of the ancient and after them some modern writers have assigned the affections to the heart1 and have made the heart their dwelling-place4 ,from this have come into common language such expressions as a stout heart1 a timid heart1 a joyful heart1 a sad heart1 a soft heart1 a hard heart1 a great heart1 a weak heart1 a whole heart1 a broken heart1 a heart of flesh1 a heart of stone2 likewise being gross1 or soft1 or tender in heart2 giving the heart to a thing1 giving a single heart1 giving a new heart1 laying up in the heart1 receiving in the heart1 not reaching the heart1 hardening one's heart1 a friend at heart2 also the terms concord1 discord1 folly vecordia1 and other similar terms expressive of love and its affections4 ,there are like expressions in the ,word1 because the ,word was written by correspondences4 ,whether you say love or will it is the same1 because the will is the receptacle of love1 as was explained above4 #cgi4 ,it is known that there is vital heat in man and in every living creature2 but its origin is not known4 ,every one speaks of it from conjecture1 consequently such as have known nothing of the correspondence of natural things with spiritual have ascribed its origin1 some to the sun's heat1 some to the activity of the parts1 some to life itself2 but as they have not known what life is1 they have been content with the mere phrase4 ,but any one who knows that there is a correspondence of love and its affections with the heart and its derivations may know that the origin of vital heat is love4 ,for love goes forth as heat from the spiritual sun where the ,lord is1 and moreover is felt as heat by the angels4 ,this spiritual heat which in its essence is love1 is what inflows by correspondence into the heart and its blood1 and imparts heat to it1 and at the same time vivifies it4 ,that a man grows hot1 and1 as it were1 is fired1 according to his love and the degree of it1 and grows torpid and cold according to its decrease1 is known1 for it is felt and seen2 it is felt by the heat throughout the body1 and seen by the flushing of the face2 and on the other hand1 extinction of love is felt by coldness in the body1 and is seen by paleness in the face4 ,because love is the life of man1 the heart is the first and the last of his life2 and because love is the life of man1 and the soul maintains its life in the body by means of the blood1 in the ,word blood is called the soul 7,gen4 #i3d2 ,levit4 #ag3ad74 ,the various meanings of soul will be explained in what follows4 #chj4 ,the redness1 also1 of the blood is from the correspondence of the heart and the blood with love and its affection2 for in the spiritual world there are all kinds of colors1 of which red and white are the fundamental1 the rest deriving their varieties from these and from their opposites1 which are a dusky fire color and black4 ,red there corresponds to love1 and white to wisdom4 ,red corresponds to love because it originates in the fire of the spiritual sun1 and white corresponds to wisdom because it originates in the light of that sun4 ,and because there is a correspondence of love with the heart1 the blood must needs be red1 and reveal its origin4 ,for this reason in the heavens where love to the ,lord reigns the light is flame-colored1 and the angels there are clothed in purple garments2 and in the heavens where wisdom reigns the light is white1 and the angels there are clothed in white linen garments4 #cha4 ,the heavens are divided into two kingdoms1 one called celestial1 the other spiritual2 in the celestial kingdom love to the ,lord reigns1 and in the spiritual kingdom wisdom from that love4 ,the kingdom where love reigns is called heaven's cardiac kingdom1 the one where wisdom reigns is called its pulmonic kingdom4 ,be it known1 that the whole angelic heaven in its aggregate represents a single man1 and before the ,lord appears as a single man2 consequently its heart makes one kingdom and its lungs another4 ,for there is a general cardiac and pulmonic movement throughout heaven1 and a particular movement therefrom in each angel4 ,the general cardiac and pulmonic movement is from the ,lord alone1 because love and wisdom are from ,him alone4 ,for these two movements are in the sun where the ,lord is and which is from the ,lord1 and from that in the angelic heavens and in the universe4 ,banish spaces and think of omnipresence1 and you will be convinced that it is so4 ,that the heavens are divided into two kingdoms1 celestial and spiritual1 see the work on ,heaven and ,hell 7n4 #bj-bh72 and that the whole angelic heaven in the aggregate represents a single man 7n4 #ei-fg74 #chb4 7#d7 ,the understanding corresponds to the lungs4 ,this follows from what has been said of the correspondence of the will with the heart2 for there are two things1 will and understanding1 which reign in the spiritual man1 that is1 in the mind1 and there are two things1 heart and lungs1 which reign in the natural man1 that is1 in the body2 and there is correspondence 7as was said above7 of all things of the mind with all thinks of the body2 from which it follows that as the will corresponds to the heart1 so the understanding corresponds to the lungs4 ,moreover1 that the understanding corresponds to the lungs any one may observe in himself1 both from his thought and from his speech4 7#a7 ,from thought3 ,no one is able to think except with the concurrence and concordance of the pulmonary respiration2 consequently1 when he thinks tacitly he breathes tacitly1 if he thinks deeply he breathes deeply2 he draws in the breath and lets it out1 contracts and expands the lungs1 slowly or quickly1 eagerly1 gently1 or intently1 all in conformity to his thought1 thus to the influx of affection from love2 yea1 if he hold the breath entirely he is unable to think1 except in his spirit by its respiration1 which is not manifestly perceived4 7#b7 ,from speech3 ,since not the least vocal sound flows forth from the mouth without the concurrent aid of the lungs1 - for the sound1 which is articulated into words1 all comes forth from the lungs through the trachea and epiglottis1 - therefore1 according to the inflation of these bellows and the opening of the passage the voice is raised even to a shout1 and according to their contraction it is lowered2 and if the passage is entirely closed speech ceases and thought with it4 #chc4 ,since the understanding corresponds to the lungs and thought therefrom to the respiration of the lungs1 in the ,word1 soul and spirit signify the understanding2 for example3 ,thou shalt love the ,lord thy ,god with all thy heart and with all thy soul 7,matt4 #bb3cg74 ,god will give a new heart and a new spirit 7,ezek4 #cf3bf2 ,psalm #ea3aj74 ,that heart signifies the love of the will was shown above2 therefore soul and spirit signify the wisdom of the understanding4 ,that the spirit of ,god1 also called the ,holy ,spirit1 means ,divine ,wisdom1 and therefore ,divine ,truth which is the light of men1 may be seen in ,the ,doctrine of the ,new ,jerusalem concerning the ,lord 7n4 #ej1 #ea71 therefore1 ,the ,lord breathed on ,his disciples1 and said1 ,receive ye the ,holy ,spirit 7,john #bj3bb72 for the same reason it is said that3 ,jehovah ,god breathed into the nostrils of ,adam the breath of lives1 and he was made into a living soul 7,gen4 #b3g72 also ,he said to the prophet3 ,prophesy upon the breath1 and say unto the wind1 ,come from the four winds1 ,o breath1 and breathe upon these slain1 that they may live 7,ezek4 #cg3i72 likewise in other places2 therefore the ,lord is called the breath of the nostrils1 and the breath of life4 ,because respiration passes through the nostrils1 perception is signified by them2 and an intelligent man is said to be keen-scented1 and an unintelligent man to be dull-scented4 ,for the same reason1 spirit and wind in the ,hebrew1 and in some other languages1 are the same word2 for the word spirit is derived from a word that means breathing2 and therefore when a man dies he is said to give up the ghost anima4 ,it is for the same reason that men believe the spirit to be wind1 or an airy something like breath breathed out from the lungs1 and the soul to be of like nature4 ,from all this it can be seen that to love ,god with all the heart and all the soul means to love ,him with all the love and with all the understanding1 and to give a new heart and a new spirit means to give a new will and a new understanding4 ,because spirit signifies understanding1 it is said of ,bezaleel3 ,that he was filled with the spirit of wisdom1 of intelligence1 and of knowledge 7,exod4 #ca3c72 and of ,joshua3 ,that he was filled with the spirit of wisdom 7,deut4 #cd3i72 and ,nebuchadnezzar says of ,daniel3 ,that an excellent spirit of knowledge1 of intelligence1 and of wisdom1 was in him 7,dan4 #e3aa1 #ab1 #ad72 and it is said in ,isaiah3 ,they that err in spirit shall learn intelligence 7#bi3bd72 likewise in many other places4 #chd4 ,since all things of the mind have relation to the will and understanding1 and all things of the body to the heart and lungs1 there are in the head two brains1 distinct from each other as will and understanding are distinct4 ,the cerebellum is especially the organ of the will1 and the cerebrum of the understanding4 ,likewise the heart and lungs in the body are distinct from the remaining parts there4 ,they are separated by the diaphragm1 and are enveloped by their own covering1 called the pleura1 and form that part of the body called the chest4 ,in the other parts of the body1 called members1 organs1 and viscera1 there is a joining together of the two1 and thus there are pairs2 for instance1 the arms1 hands1 loins1 feet1 eyes1 and nostrils2 and within the body the kidneys1 ureters1 and testicles2 and the viscera which are not in pairs are divided into right and left4 ,moreover1 the brain itself is divided into two hemispheres1 the heart into two ventricles1 and the lungs into two lobes2 the right of all these having relation to the good of truth1 and the left to the truth of good1 or1 what is the same1 the right having relation to the good of love from which is the truth of wisdom1 and the left having relation to the truth of wisdom which is from the good of love4 ,and because the conjunction of good and truth is reciprocal1 and by means of that conjunction the two become as it were one1 therefore the pairs in man act together and conjointly in functions1 motions1 and senses4 #che4 7#e7 ,by means of this correspondence many arcana relating to the will and understanding1 thus also to love and wisdom1 may be disclosed4 ,in the world it is scarcely known what the will is or what love is1 for the reason that man is not able1 by himself1 to love1 and from love to will1 although he is able as it were by himself to exercise intelligence and thought2 just as he is not able of himself to cause the heart to beat1 although he is able of himself to cause the lungs to respire4 ,now because it is scarcely known in the world what the will is or what love is1 but it is known what the heart and the lungs are1 - for these are objects of sight and can be examined1 and have been examined and described by anatomists1 while the will and the understanding are not objects of sight1 and cannot be so examined - therefore when it is known that these correspond1 and by correspondence act as one1 many arcana relating to the will and understanding may be disclosed that could not otherwise be disclosed2 those for instance relating to the conjunction of the will with the understanding1 and the reciprocal conjunction of the understanding with the will2 those relating to the conjunction of love with wisdom1 and the reciprocal conjunction of wisdom with love2 also those relating to the derivation of love into affections1 and to the consociation of affections1 to their influx into perceptions and thoughts1 and finally their influx according to correspondence into the bodily acts and senses4 ,these and many other arcana may be both disclosed and illustrated by the conjunction of the heart and lungs1 and by the influx of the blood from the heart into the lungs1 and reciprocally from the lungs into the heart1 and therefrom through the arteries into all the members1 organs and viscera of the body4 #chf4 7#f7 ,man's mind is his spirit1 and the spirit is the man1 while the body is an external by means of which the mind or spirit feels and acts in its world4 ,that man's mind is his spirit1 and that the spirit is the man1 can hardly enter the faith of those who have supposed the spirit to be wind1 and the soul to be an airy something like breath breathed out from the lungs4 ,for they say1 ,how can the spirit1 when it is spirit1 be the man1 and how can the soul1 when it is soul1 be the man8 ,they think in the same way of ,god because ,he is called a ,spirit4 ,this idea of the spirit and the soul has come from the fact that spirit and wind in some languages are the same word2 also1 that when a man dies1 he is said to give up the ghost or spirit2 also1 that life returns1 after suffocation or swooning1 when the spirit or breath of the lungs comes back4 ,because in these cases nothing but the breath or air is perceived1 it is concluded from the eye and bodily sense that the spirit and soul of man after death is not the man4 ,from this corporeal conclusion about the spirit and soul1 various hypotheses have arisen1 and these have given birth to a belief that man after death does not become a man until the day of the last judgment1 and that meanwhile his spirit remains somewhere or other awaiting reunion with the body1 according to what has been shown in the ,continuation concerning the ,last ,judgment 7n4 #cb-ch74 ,because man's mind is his spirit1 the angels1 who also are spirits1 are called minds4 #chg4 ,man's mind is his spirit1 and the spirit is the man1 because by the mind all things of man's will and understanding are meant1 which things are in first principles in the brains and in derivatives in the body2 therefore in respect to their forms they are all things of man4 ,this being so1 the mind 7that is1 the will and understanding7 impels the body and all its belongings at will4 ,does not the body do whatever the mind thinks and wills8 ,does not the mind incite the ear to hear1 and direct the eye to see1 move the tongue and the lips to speak1 impel the hands and fingers to do whatever it pleases1 and the feet to walk whither it will8 ,is the body1 then1 anything but obedience to its mind2 and can the body be such unless the mind is in its derivatives in the body8 ,is it consistent with reason to think that the body acts from obedience simply because the mind so wills8 in which case they should be two1 the one above and the other below1 one commanding1 the other obeying4 ,as this is in no way consistent with reason1 it follows that man's life is in its first principles in the brains1 and in its derivatives in the body 7according to what has been said above1 n4 #cfe72 also that such as life is in first principles1 such it is in the whole and in every part 7n4 #cff72 and by means of these first principles life is in the whole from every part1 and in every part from the whole 7n4 #cfg74 ,that all things of the mind have relation to the will and understanding1 and that the will and understanding are the receptacles of love and wisdom from the ,lord1 and that these two make the life of man1 has been shown in the preceding pages4 #chh4 ,from what has now been said it can also be seen that man's mind is the man himself4 ,for the primary texture of the human form1 that is1 the human form itself with each and every thing thereof1 is from first principles continued from the brain through the nerves1 in the manner described above4 ,it is this form into which man comes after death1 who is then called a spirit or an angel1 and who is in all completeness a man1 but a spiritual man4 ,the material form that is added and superinduced in the world1 is not a human form by itself1 but only by virtue of the spiritual form1 to which it is added and superinduced that man may be enabled to perform uses in the natural world1 and also to draw to himself out of the purer substances of the world a fixed containant of spiritual things1 and thus continue and perpetuate life4 ,it is a truth of angelic wisdom that man's mind1 not alone in general1 but in every particular1 is in a perpetual conatus toward the human form1 for the reason that ,god is a ,man4 #chi4 ,that man may be man there must be no part lacking1 either in head or in body1 that has existence in the complete man2 since there is nothing therein that does not enter into the human form and constitute it2 for it is the form of love and wisdom1 and this1 in itself considered1 is ,divine4 ,in it are all terminations of love and wisdom1 which in ,god-,man are infinite1 but in ,his image1 that is1 in man1 angel1 or spirit1 are finite4 ,if any part that has existence in man were lacking1 there would be lacking something of termination from the love and wisdom corresponding to it1 whereby the ,lord might be from firsts in outmosts with man1 and might from ,his ,divine ,love through ,his ,divine ,wisdom provide uses in the created world4 #cij4 7#g7 ,the conjunction of man's spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs1 and their separation is from non- correspondence4 ,as it has heretofore been unknown that man's mind1 by which is meant the will and understanding1 is his spirit1 and that the spirit is a man2 and as it has been unknown that man's spirit1 as well as his body1 has a pulse and respiration1 it could not be known that the pulse and respiration of the spirit in man flow into the pulse and respiration of his body and produce them4 ,since1 then1 man's spirit1 as well as his body1 enjoys a pulse and respiration1 it follows that there is a like correspondence of the pulse and respiration of man's spirit with the pulse and respiration of his body1 - for1 as was said1 his mind is his spirit1 - consequently1 when the two pairs of motions cease to correspond1 separation takes place1 which is death4 ,separation or death ensues when from any kind of disease or accident the body comes into such a state as to be unable to act in unison with its spirit1 for thus correspondence perishes1 and with it conjunction2 not1 however1 when respiration alone ceases1 but when the heart's pulsation ceases4 ,for so long as the heart is moved1 love with its vital heat remains and preserves life1 as is evident in cases of swoon and suffocation1 and in the condition of fetal life in the womb4 ,in a word1 man's bodily life depends on the correspondence of its pulse and respiration with the pulse and respiration of his spirit2 and when that correspondence ceases1 the bodily life ceases1 and his spirit departs and continues its life in the spiritual world1 which is so similar to his life in the natural world that he does not know that he has died4 ,men generally enter the spiritual world two days after the death of the body4 ,for ,i have spoken with some after two days4 #cia4 ,that a spirit1 as well as a man on earth in the body enjoys a pulse and a respiration1 can only be proved by spirits and angels themselves1 when privilege is granted to speak with them4 ,this privilege has been granted to me4 ,when questioned about the matter they declared that they are just as much men as those in the world are1 and possess a body as well as they1 but a spiritual body1 and feel the beat of the heart in the chest1 and the beat of the arteries in the wrist1 just as men do in the natural world4 ,i have questioned many about the matter1 and they all gave like answer4 ,that man's spirit respires within his body has been granted me to learn by personal experience4 ,on one occasion angels were allowed to control my respiration1 and to diminish it at pleasure1 and at length to withdraw it1 until only the respiration of my spirit remained1 which ,i then perceived by sense4 ,a like experience was granted me when permitted to learn the state of the dying 7as may be seen in the work on ,heaven and ,hell1 n4 #ddi74 ,i have sometimes been brought into the respiration of my spirit only1 which ,i have then sensibly perceived to be in accord with the common respiration of heaven4 ,also many times ,i have been in a state like that of angels1 and also raised up into heaven to them1 and being then out of the body in spirit1 ,i talked with angels with a respiration in like manner as in the world4 ,from this and other personal evidence it has been made clear to me that man's spirit respires1 not only in the body but also after it has left the body2 that the respiration of the spirit is so silent as not to be perceptible to man2 and that it inflows into the manifest respiration of the body almost as cause flows into effect1 or thought into the lungs and through the lungs into speech4 ,from all this it is also evident that conjunction of spirit and body in man is by means of the correspondence of the cardiac and pulmonic movement in both4 #cib4 ,these two movements1 the cardiac and the pulmonic1 derive their origin and persistence from this1 that the whole angelic heaven1 in general and in particular1 is in these two movements of life2 and the whole angelic heaven is in these movements because the ,lord pours them in from the sun1 where ,he is1 and which is from ,him2 for these two movements are maintained by that sun from the ,lord4 ,it is evident that such is their origin since all things of heaven and all things of the world depend on the ,lord through that sun in a connection1 by virtue of form1 like a chain-work from the first to outmosts1 also since the life of love and wisdom is from the ,lord1 and all the forces of the universe are from life4 ,that the variation of these movements is according to the reception of love and wisdom1 also follows4 #cic4 ,more will be said in what follows of the correspondence of these movements1 as what the nature of that correspondence is in those who respire with heaven1 and what it is in those who respire with hell2 also what it is in those who speak with heaven1 but think with hell1 thus what it is with hypocrites1 flatterers1 deceivers1 and others4 #cid4 ,,from ,,the ,,correspondence ,,of ,,the ,,heart ,,with ,,the ,,will ,,and ,,of ,,the ,,lungs ,,with ,,the ,,understanding1 ,,everything ,,may ,,be ,,known ,,that ,,can ,,be ,,known ,,about ,,the ,,will ,,and ,,understanding1 ,,or ,,about ,,love ,,and ,,wisdom1 ,,therefore ,,about ,,the ,,soul ,,of ,,man4 ,many in the learned world have wearied themselves with inquiries respecting the soul2 but as they knew nothing of the spiritual world1 or of man's state after death1 they could only frame theories1 not about the nature of the soul1 but about its operation on the body4 ,of the nature of the soul they could have no idea except as something most pure in the ether1 and of its containing form they could have no idea except as being ethereal4 ,but knowing that the soul is spiritual1 they dared not say much about the matter openly1 for fear of ascribing to the soul something natural4 ,with this conception of the soul1 and yet knowing that the soul operates on the body1 and produces all things in it that relate to its sensation and motion1 they have wearied themselves1 as was said1 with inquiries respecting the operation of the soul on the body4 ,this has been held by some to be effected by influx1 and by some to be effected by harmony4 ,but as this investigation has disclosed nothing in which the mind anxious to see the real truth can acquiesce1 it has been granted me to speak with angels1 and to be enlightened on the subject by their wisdom2 the fruits of which are as follows3 ,man's soul1 which lives after death1 is his spirit1 and is in complete form a man2 the soul of this form is the will and understanding1 and the soul of these is love and wisdom from the ,lord2 these two are what constitute man's life1 which is from the ,lord above2 yet for the sake of man's reception of ,him1 ,he causes life to appear as if it were man's2 but that man may not claim life for himself as his1 and thus withdraw himself from this reception of the ,lord1 the ,lord has also taught that everything of love1 which is called good1 and everything of wisdom1 which is called truth1 is from ,him1 and nothing of these from man2 and as these two are life1 that everything of life which is life is from ,him4 #cie4 ,since the soul in its very esse is love and wisdom1 and these two in man are from the ,lord1 there are created in man two receptacles1 which are also the abodes of the ,lord in man2 one for love1 the other for wisdom1 the one for love called the will1 the other for wisdom called the understanding4 ,now since ,love and ,wisdom in the ,lord are one distinctly 7as may be seen above1 n4 #ag-bb71 and ,divine ,love is of ,his ,divine ,wisdom1 and ,divine ,wisdom is of ,his ,divine ,love 7n4 #cd-ci71 and since these so go forth from ,god-,man1 that is1 from the ,lord1 therefore these two receptacles and abodes of the ,lord in man1 the will and understanding1 are so created by the ,lord as to be distinctly two1 and yet make one in every operation and every sensation2 for in these the will and understanding cannot be separated4 ,nevertheless1 to enable man to become a receptacle and an abode of the ,lord1 it is provided1 as necessary to this end1 that man's understanding can be raised above his proper love into some light of wisdom in the love of which the man is not1 and that he can thereby see and be taught how he must live if he would come also into that higher love1 and thus enjoy eternal happiness4 ,but by the misuse of this power to elevate the understanding above his proper love1 man has subverted in himself that which might have been the receptacle and abode of the ,lord 7that is1 of love and wisdom from the ,lord71 by making the will an abode for the love of self and the world1 and the understanding an abode for whatever confirms those loves4 ,from this it has come that these two abodes1 the will and understanding1 have become abodes of infernal love1 and by confirmations in favor of these loves1 abodes of infernal thought1 which in hell is esteemed as wisdom4 #cif4 ,the reason why the love of self and love of the world are infernal loves1 and yet man has been able to come into them and thus subvert the will and understanding within him1 is as follows3 the love of self and the love of the world by creation are heavenly loves2 for they are loves of the natural man serviceable to spiritual loves1 as a foundation is to a house4 ,for man1 from the love of self and the world1 seeks the welfare of his body1 desires food1 clothing1 and habitation1 is solicitous for the welfare of his family1 and to secure employment for the sake of use1 and even1 in the interest of obedience1 to be honored according to the dignity of the affairs which he administers1 and to find delight and refreshment in worldly enjoyment2 yet all this for the sake of the end1 which must be use ,for through these things man is in a state to serve the ,lord and to serve the neighbor4 ,when1 however1 there is no love of serving the ,lord and serving the neighbor1 but only a love of serving himself by means of the world1 then from being heavenly that love becomes hellish1 for it causes a man to sink his mind and disposition in what is his own1 and that in itself is wholly evil4 #cig4 ,now that man may not by the understanding be in heaven while by the will he is in hell1 as is possible1 and may thereby have a divided mind1 after death everything of the understanding which transcends its own love is removed2 whereby it comes that in everyone the will and understanding finally make one4 ,with those in heaven the will loves good and the understanding thinks truth2 but with those in hell the will loves evil and the understanding thinks falsity4 ,the same is true of man in this world when he is thinking from his spirit1 as he does when alone2 yet many1 so long as they are in the body1 when they are not alone think otherwise4 ,they then think otherwise because they raise their understanding above the proper love of their will1 that is1 of their spirit4 ,these things have been said1 to make known that the will and understanding are two distinct things1 although created to act as one1 and that they are made to act as one after death1 if not before4 #cih4 ,now since love and wisdom1 and therefore will and understanding1 are what are called the soul1 and how the soul acts upon the body1 and effects all its operations1 is to be shown in what follows1 and since this may be known from the correspondence of the heart with the will1 and of the lungs with the understanding1 by means of that correspondence what follows has been disclosed3 7#a7 ,love or the will is man's very life4 7#b7 ,love or the will strives unceasingly towards the human form and all things of that form4 7#c7 ,love or the will is unable to effect anything by its human form without a marriage with wisdom or the understanding4 7#d7 ,love or the will prepares a house or bridal chamber for its future wife1 which is wisdom or the understanding4 7#e7 ,love or the will also prepares all things in its human form1 that it may act conjointly with wisdom or the understanding4 7#f7 ,after the nuptials1 the first conjunction is through affection for knowing1 from which springs affection for truth4 7#g7 ,the second conjunction is through affection for understanding1 from which springs perception of truth4 7#h7 ,the third conjunction is through affection for seeing truth1 from which springs thought4 7#i7 ,through these three conjunctions love or the will is in its sensitive life and in its active life4 7#aj7 ,love or the will introduces wisdom or the understanding into all things of its house4 7#aa7 ,love or the will does nothing except in conjunction with wisdom or the understanding4 7#ab7 ,love or the will conjoins itself to wisdom or the understanding1 and causes wisdom or the understanding to be reciprocally conjoined to it4 7#ac7 ,wisdom or the understanding1 from the potency given to it by love or the will1 can be elevated1 and can receive such things as are of light out of heaven1 and perceive them4 7#ad7 ,love or the will can in like manner be elevated and can perceive such things as are of heat out of heaven1 provided it loves its consort in that degree4 7#ae7 ,otherwise love or the will draws down wisdom or the understanding from its elevation1 that it may act as one with itself4 7#af7 ,love or the will is purified by wisdom in the understanding1 if they are elevated together4 7#ag7 ,love or the will is defiled in the understanding and by it1 if they are not elevated together4 7#ah7 ,love1 when purified by wisdom in the understanding1 becomes spiritual and celestial4 7#ai7 ,love1 when defiled in the understanding and by it1 becomes natural and sensual4 7#bj7 ,the capacity to understand called rationality1 and the capacity to act called freedom1 still remain4 7#ba7 ,spiritual and celestial love is love towards the neighbor and love to the ,lord2 and natural and sensual love is love of the world and love of self4 7#bb7 ,it is the same with charity and faith and their conjunction as with the will and understanding and their conjunction4 #cii4 7#a7 ,love or the will is man's very life4 ,this follows from the correspondence of the heart with the will 7considered above1 n4 #cgh-cha74 ,for as the heart acts in the body1 so does the will act in the mind2 and as all things of the body depend for existence and motion upon the heart1 so do all things of the mind depend for existence and life upon the will4 ,it is said1 upon the will1 but this means upon the love1 because the will is the receptacle of love1 and love is life itself 7see above1 n4 #a-c71 and love1 which is life itself1 is from the ,lord alone4 ,by the heart and its extension into the body through the arteries and veins it can be seen that love or the will is the life of man1 for the reason that things that correspond to each other act in a like manner1 except that one is natural and the other spiritual4 ,how the heart acts in the body is evident from anatomy1 which shows that wherever the heart acts by means of the vessels put forth from it1 everything is alive or subservient to life2 but where the heart by means of its vessels does not act1 everything is lifeless4 ,moreover1 the heart is the first and last thing to act in the body4 ,that it is the first is evident from the fetus1 and that it is the last is evident from the dying1 and that it may act without the cooperation of the lungs is evident from cases of suffocation and swooning2 from which it can be seen that the life of the mind depends solely upon the will1 in the same way as the substitute life of the body depends on the heart alone2 and that the will lives when thought ceases1 in the same way as the heart lives when breathing ceases4 ,this also is evident from the fetus1 from the dying1 and from cases of suffocation and swooning4 ,from which it follows that love or the will is man's very life4 #djj4 7#b7 ,love or the will strives unceasingly towards the human form and all things of that form4 ,this is evident from the correspondence of heart and will4 ,for it is known that all things of the body are formed in the womb1 and that they are formed by means of fibers from the brains and blood vessels from the heart1 and that out of these two the tissues of all organs and viscera are made2 from which it is evident that all things of man have their existence from the life of the will1 which is love1 from their first principles1 out of the brains1 through the fibers2 and all things of his body out of the heart through the arteries and veins4 ,from this it is clearly evident that life 7which is love and the will therefrom71 strives unceasingly towards the human form4 ,and as the human form is made up of all the things there are in man1 it follows that love or the will is in a continual conatus and effort to form all these4 ,there is such a conatus and effort towards the human form1 because ,god is a ,man1 and ,divine ,love and ,divine ,wisdom is ,his life1 and from ,his life is everything of life4 ,any one can see that unless ,life which is very ,man acted into that which in itself is not life1 the formation of anything such as exists in man would be impossible1 in whom are thousands of thousands of things that make a one1 and that unanimously aspire to an image of the ,life from which they spring1 that man may become a receptacle and abode of that ,life4 ,from all this it can be seen that love1 and out of the love the will1 and out of the will the heart1 strive unceasingly towards the human form4 #dja4 7#c7 ,love or the will is unable to effect anything by its human form without a marriage with wisdom or the understanding4 ,this also is evident from the correspondence of the heart with the will4 ,the embryo man lives by the heart1 not by the lungs4 ,for in the fetus the blood does not flow from the heart into the lungs1 giving it the ability to respire2 but it flows through the foramen ovale into the left ventricle of the heart2 consequently the fetus is unable to move any part of its body1 but lies enswathed1 neither has it sensation1 for its organs of sense are closed4 ,so is it with love or the will1 from which the fetus lives indeed1 though obscurely1 that is1 without sensation or action4 ,but as soon as the lungs are opened1 which is the case after birth1 he begins to feel and act1 and likewise to will and think4 ,from all this it can be seen1 that love or the will is unable to effect anything by means of its human form without a marriage with wisdom or the understanding4 #djb4 7#d7 ,love or the will prepares a house or bridal chamber for its future wife1 which is wisdom or the understanding4 ,in the created universe and in each of its particulars there is a marriage of good and truth2 and this is so because good is of love and truth is of wisdom1 and these two are in the ,lord1 and out of ,him all things are created4 ,how this marriage has existence in man can be seen mirrored in the conjunction of the heart with the lungs2 since the heart corresponds to love or good1 and the lungs to wisdom or truth 7see above1 n4 #cgh-cha1 #chb-che74 ,from that conjunction it can be seen how love or the will betroths to itself wisdom or the understanding1 and afterwards weds it1 that is1 enters into a kind of marriage with it4 ,love betroths to itself wisdom by preparing for it a house or bridal chamber1 and marries it by conjoining it to itself by affections1 and afterwards lives wisely with it in that house4 ,how this is cannot be fully described except in spiritual language1 because love and wisdom1 consequently will and understanding1 are spiritual2 and spiritual things can1 indeed1 be expressed in natural language1 but can be perceived only obscurely1 from a lack of knowledge of what love is1 what wisdom is1 what affections for good are1 and what affections for wisdom1 that is1 affections for truth1 are4 ,yet the nature of the betrothal and of the marriage of love with wisdom1 or of will with understanding1 can be seen by the parallel that is furnished by their correspondence with the heart and lungs4 ,what is true of these is true of love and wisdom1 so entirely that there is no difference whatever except that one is natural and the other spiritual4 ,thus it is evident from the heart and lungs1 that the heart first forms the lungs1 and afterwards joins itself to them2 it forms the lungs in the fetus1 and joins itself to them after birth4 ,this the heart does in its abode which is called the breast1 where the two are encamped together1 separated from the other parts of the body by a partition called the diaphragm and by a covering called the pleura4 ,so it is with love and wisdom or with will and understanding4 #djc4 7#e7 ,love or the will prepares all things in its own human form1 that it may act conjointly with wisdom or the understanding4 ,we say1 will and understanding1 but it is to be carefully borne in mind that the will is the entire man2 for it is the will that1 with the understanding1 is in first principles in the brains1 and in derivatives in the body1 consequently in the whole and in every part 7see above1 n4 #cfe-cfg74 ,from this it can be seen that the will is the entire man as regards his very form1 both the general form and the particular form of all parts2 and that the understanding is its partner1 as the lungs are the partner of the heart4 ,beware of cherishing an idea of the will as something separate from the human form1 for it is that same form4 ,from this it can be seen not only how the will prepares a bridal chamber for the understanding1 but also how it prepares all things in its house 7which is the whole body7 that it may act conjointly with the understanding4 ,this it prepares in such a way that as each and every thing of the body is conjoined to the will1 so is it conjoined to the understanding2 in other words1 that as each and everything of the body is submissive to the will1 so is it submissive to the understanding4 ,how each and every thing of the body is prepared for conjunction with the understanding as well as with the will1 can be seen in the body only as in a mirror or image1 by the aid of anatomical knowledge1 which shows how all things in the body are so connected1 that when the lungs respire each and every thing in the entire body is moved by the respiration of the lungs1 and at the same time from the beating of the heart4 ,anatomy shows that the heart is joined to the lungs through the auricles1 which are continued into the interiors of the lungs2 also that all the viscera of the entire body are joined through ligaments to the chamber of the breast2 and so joined that when the lungs respire1 each and all things1 in general and in particular1 partake of the respiratory motion4 ,thus when the lungs are inflated1 the ribs expand the thorax1 the pleura is dilated1 and the diaphragm is stretched wide1 and with these all the lower parts of the body1 which are connected with them by ligaments therefrom1 receive some action through the pulmonic action2 not to mention further facts1 lest those who have no knowledge of anatomy1 on account of their ignorance of its terms should be confused in regard to the subject4 ,consult any skillful and discerning anatomist whether all things in the entire body1 from the breast down be not so bound together1 that when the lungs expand by respiration1 each and all of them are moved to action synchronous with the pulmonic action4 ,from all this the nature of the conjunction prepared by the will between the understanding and each and every thing of the human form is now evident4 ,only explore the connections well and scan them with an anatomical eye2 then1 following the connections1 consider their cooperation with the breathing lungs and with the heart2 and finally1 in thought1 substitute for the lungs the understanding1 and for the heart the will1 and you will see4 #djd4 7#f7 ,after the nuptials1 the first conjunction is through affection for knowing1 from which springs affection for truth4 ,by the nuptials is meant man's state after birth1 from a state of ignorance to a state of intelligence1 and from this to a state of wisdom4 ,the first state which is one of pure ignorance1 is not meant here by nuptials1 because there is then no thought from the understanding1 and only an obscure affection from the love or will4 ,this state is initiatory to the nuptials4 ,in the second state1 which belongs to man in childhood1 there is1 as we know1 an affection for knowing1 by means of which the infant child learns to speak and to read1 and afterwards gradually learns such things as belong to the understanding4 ,that it is love1 belonging to the will1 that effects this1 cannot be doubted2 for unless it were effected by love or the will it would not be done4 ,that every man has1 after birth1 an affection for knowing1 and through that acquires the knowledge by which his understanding is gradually formed1 enlarged1 and perfected1 is acknowledged by every one who thoughtfully takes counsel of experience4 ,it is also evident that from this comes affection for truth2 for when man1 from affection for knowing1 has become intelligent1 he is led not so much by affection for knowing as by affection for reasoning and forming conclusions on subjects which he loves1 whether economical or civil or moral4 ,when this affection is raised to spiritual things1 it becomes affection for spiritual truth4 ,that its first initiatory state was affection for knowing1 may be seen from the fact that affection for truth is an exalted affection for knowing2 for to be affected by truths is the same as to wish from affection to know them1 and when found1 to drink them in from the joy of affection4 7#g7 ,the second conjunction is through affection for understanding1 from which springs perception of truth4 ,this is evident to any one who is willing by rational insight to examine the matter4 ,from rational insight it is clear that affection for truth and perception of truth are two powers of the understanding1 which in some persons harmonize as one1 and in others do not4 ,they harmonize as one in those who wish to perceive truths with the understanding1 but do not in those who only wish to know truths4 ,it is also clear that every one is in perception of truth so far as he is in an affection for understanding2 for if you take away affection for understanding truth1 there will be no perception of truth2 but give the affection for understanding truth1 and there will be perception of truth according to the degree of affection for it4 ,no man of sound reason ever lacks perception of truth1 so long as he has affection for understanding truth4 ,that every man has a capacity to understand truth1 which is called rationality1 has been shown above4 7#h7 ,the third conjunction is through affection for seeing truth1 from which springs thought4 ,that affection for knowing is one thing1 affection for understanding another1 and affection for seeing truth another1 or that affection for truth is one thing1 perception of truth another1 and thought another1 is seen but obscurely by those who cannot perceive the operations of the mind as distinct1 but is seen clearly by those who can4 ,this is obscurely seen by those who do not perceive the operations of the mind as distinct1 because with those who are in affection for truth and in perception of truth1 these operations are simultaneous in the thought1 and when simultaneous they cannot be distinguished4 ,man is in manifest thought when his spirit thinks in the body1 which is especially the case when he is in company with others2 but when he is in affection for understanding1 and through that comes into perception of truth1 he is then in the thought of his spirit1 which is meditation4 ,this passes1 indeed1 into the thought of the body1 but into silent thought2 for it is above bodily thought1 and looks upon what belongs to thought from the memory as below itself1 drawing therefrom either conclusions or confirmations4 ,but real affection for truth is perceived only as a pressure of will from something pleasurable which is interiorly in meditation as its life1 and is little noticed4 ,from all this it can now be seen that these three1 affection for truth1 perception of truth1 and thought1 follow in order from love1 and that they have existence only in the understanding4 ,for when love enters into the understanding1 which it does when their conjunction is accomplished1 it first brings forth affection for truth1 then affection for understanding that which it knows1 and lastly1 affection for seeing in the bodily thought that which it understands2 for thought is nothing but internal sight4 ,it is true that thought is the first to be manifest1 because it is of the natural mind2 but thought from perception of truth which is from affection for truth is the last to be manifest2 this thought is the thought of wisdom1 but the other is thought from the memory through the sight of the natural mind4 ,all operations of love or the will not within the understanding have relation not to affections for truth1 but to affections for good4 #dje4 ,that these three from the will's love follow in order in the understanding can1 indeed1 be comprehended by the rational man but yet cannot be clearly seen and thus so proved as to command belief4 ,but as love that is of the will acts as one with the heart by correspondence1 and wisdom that is of the understanding acts as one with the lungs 7as has been shown above7 therefore what has been said 7in n4 #djd7 about affection for truth1 perception of truth1 and thought1 can nowhere be more clearly seen and proved than in the lungs and the mechanism thereof4 ,these1 therefore1 shall be briefly described4 ,after birth1 the heart discharges the blood from its right ventricle into the lungs2 and after passing through these it is emptied into the left ventricle3 thus the heart opens the lungs4 ,this it does through the pulmonary arteries and veins4 ,the lungs have bronchial tubes which ramify1 and at length end in air-cells1 into which the lungs admit the air1 and thus respire4 ,around the bronchial tubes and their ramifications there are also arteries and veins called the bronchial1 arising from the vena azygos or vena cava1 and from the aorta4 ,these arteries and veins are distinct from the pulmonary arteries and veins4 ,from this it is evident that the blood flows into the lungs by two ways1 and flows out from them by two ways4 ,this enables the lungs to respire non-synchronously with the heart4 ,that the alternate movements of the heart and the alternate movements of the lungs do not act as one is well known4 ,now1 inasmuch as there is a correspondence of the heart and lungs with the will and understanding 7as shown above71 and inasmuch as conjunction by correspondence is of such a nature that as one acts so does the other1 it can be seen by the flow of the blood out of the heart into the lungs how the will flows into the understanding1 and produces the results mentioned just above 7n4 #djd7 respecting affection for and perception of truth1 and respecting thought4 ,by correspondence this and many other things relating to the subject1 which cannot be explained in a few words1 have been disclosed to me4 ,whereas love or the will corresponds to the heart1 and wisdom or the understanding to the lungs1 it follows that the blood vessels of the heart in the lungs correspond to affections for truth1 and the ramifications of the bronchia of the lungs to perceptions and thoughts from those affections4 ,whoever will trace out all the tissues of the lungs from these origins1 and disclose the analogy with the love of the will and the wisdom of the understanding1 will be able to see in a kind of image the things mentioned above 7n4 #djd71 and thereby attain to a confirmed belief4 ,but since a few only are familiar with the anatomical details respecting the heart and lungs1 and since confirming a thing by what is unfamiliar induces obscurity1 ,i omit further demonstration of the analogy4 #djf4 7#i7 ,through these three conjunctions love or the will is in its sensitive life and in its active life4 ,love without the understanding1 or affection which is of love without thought1 which is of the understanding1 can neither feel nor act in the body2 since love without the understanding is as it were blind1 and affection without thought is as it were in thick darkness1 for the understanding is the light by which love sees4 ,the wisdom of the understanding1 moreover1 is from the light that proceeds from the ,lord as a sun4 ,since1 then1 the will's love1 without the light of the understanding1 sees nothing and is blind1 it follows that without the light of the understanding even the bodily senses would be blind and blunted1 not only sight and hearing1 but the other senses also1 - the other senses1 because all perception of truth is a property of love in the understanding 7as was shown above71 and all the bodily senses derive their perception from their mind's perception4 ,the same is true of every bodily act2 for action from love without understanding is like man's action in the dark1 when he does not know what he is doing2 consequently in such action there would be nothing of intelligence and wisdom4 ,such action cannot be called living action1 for action derives its esse from love and its quality from intelligence4 ,moreover1 the whole power of good is by means of truth2 consequently good acts in truth1 and thus by means of truth2 and good is of love1 and truth is of the understanding4 ,from all this it can be seen that love or the will through these three conjunctions 7see above1 n4 #djd7 is in its sensitive life and in its active life4 #djg4 ,that this is so can be proved to the life by the conjunction of the heart with the lungs1 because the correspondence between the will and the heart1 and between the understanding and the lungs1 is such that just as the love acts with the understanding spiritually1 so does the heart act with the lungs naturally3 from this1 what has been said above can be seen as in an image presented to the eye4 ,that man has neither any sensitive life nor any active life1 so long as the heart and the lungs do not act together1 is evident from the state of the fetus or the infant in the womb1 and from its state after birth4 ,so long as man is a fetus1 that is1 in the womb1 the lungs are closed1 wherefore he has no feeling nor any action2 the organs of sense are closed up1 the hands are bound1 likewise the feet2 but after birth the lungs are opened1 and as they are opened man feels and acts2 the lungs are opened by means of the blood sent into them from the heart4 ,that man has neither sensitive life nor active life without the co-operation of the heart and the lungs1 is evident also in swoons1 when the heart alone acts1 and not the lungs1 for respiration then ceases2 in this case there is no sensation and no action1 as is well known4 ,it is the same with persons suffocated1 either by water or by anything obstructing the larynx and closing the respiratory passage2 it is well-known that the man then appears to be dead1 he feels nothing and does nothing2 and yet he is alive in the heart2 for he returns to both his sensitive and his active life as soon as the obstructions to the lungs are removed4 ,the blood1 it is true1 circulates in the meantime through the lungs1 but through the pulmonary arteries and veins1 not through the bronchial arteries and veins1 and these last are what give man the power of breathing4 ,it is the same with the influx of love into the understanding4 #djh4 7#aj7 ,love or the will introduces wisdom or the understanding into all things of its house4 ,by the house of love or the will is meant the whole man as to all things of his mind2 and as these correspond to all things of the body 7as shown above71 by the house is meant also the whole man as to all things of his body1 called members1 organs1 and viscera4 ,that the lungs are introduced into all these things just as the understanding is introduced into all things of the mind1 can be seen from what has been shown above1 namely1 that love or the will prepares a house or bridal chamber for its future wife1 which is wisdom or the understanding 7n4 #djb72 and that love or the will prepares all things in its own human form1 that is1 in its house1 that it may act conjointly with wisdom or the understanding 7n4 #djc74 ,from what is there said1 it is evident that each and all things in the whole body are so connected by ligaments issuing from the ribs1 vertebrae1 sternum1 and diaphragm1 and from the peritonaeum which depends on these1 that when the lungs respire all are likewise drawn and borne along in alternate movements4 ,anatomy shows that the alternate waves of respiration even enter into the very viscera to their inmost recesses2 for the ligaments above mentioned cleave to the sheaths of the viscera1 and these sheaths1 by their extensions1 penetrate to their innermost parts1 as do the arteries and veins also by their ramifications4 ,from this it is evident that the respiration of the lungs is in entire conjunction with the heart in each and every thing of the body2 and in order that the conjunction may be complete in every respect1 even the heart itself is in pulmonic motion1 for it lies in the bosom of the lungs and is connected with them by the auricles1 and reclines upon the diaphragm1 whereby its arteries also participate in the pulmonic motion4 ,the stomach1 too1 is in similar conjunction with the lungs1 by the coherence of its oesophagus with the trachea4 ,these anatomical facts are adduced to show what kind of a conjunction there is of love or the will with wisdom or the understanding1 and how the two in consort are conjoined with all things of the mind2 for the spiritual and the bodily conjunction are similar4 #dji4 7#aa7 ,love or the will does nothing except in conjunction with wisdom or the understanding4 ,for as love has no sensitive nor any active life apart from the understanding2 and as love introduces the understanding into all things of the mind 7as was shown above1 n4 #djg1 #djh71 it follows that love or the will does nothing except in conjunction with the understanding4 ,for what is it to act from love without the understanding8 ,such action can only be called irrational2 for the understanding teaches what ought to be done and how it ought to be done4 ,apart from the understanding love does not know this2 consequently such is the marriage between love and the understanding1 that although they are two1 they act as one4 ,there is a like marriage between good and truth1 for good is of love and truth is of the understanding4 ,in every particular thing of the universe as created by the ,lord there is such a marriage1 their use having relation to good1 and the form of their use to truth4 ,from this marriage it is that in each and every thing of the body there is a right and a left1 the right having relation to the good from which truth proceeds1 and the left to truth from good1 thus to their conjunction4 ,from this it is that there are pairs in man2 there are two brains1 two hemispheres of the brain1 two ventricles of the heart1 two lobes of the lungs1 two eyes1 ears1 nostrils1 arms1 hands1 loins1 feet1 kidneys1 testicles1 etc42 and where there are not pairs1 there is a right and a left side1 all this for the reason that good looks to truth that it may take form1 and truth looks to good that it may have being4 ,it is the same in the angelic heavens and in their several societies4 ,on this subject more may be seen above 7n4 #dja71 where it is shown that love or the will is unable to effect anything by its human form without a marriage with wisdom or the understanding4 ,conjunction of evil and falsity1 which is opposite to the conjunction of good and truth1 will be spoken of elsewhere4 #daj4 7#ab7 ,love or the will conjoins itself to wisdom or the understanding1 and causes wisdom or the understanding to be reciprocally conjoined to it4 ,that love or the will conjoins itself to wisdom or the understanding is plain from their correspondence with the heart and lungs4 ,anatomical observation shows that the heart is in its life's motion when the lungs are not yet in motion2 this it shows by cases of swooning and of suffocation1 also by the fetus in the womb and the chick in the egg4 ,anatomical observation shows also that the heart1 while acting alone1 forms the lungs and so adjusts them that it may carry on respiration in them2 also that it so forms the other viscera and organs that it may carry on various uses in them1 the organs of the face that it may have sensation1 the organs of motion that it may act1 and the remaining parts of the body that it may exhibit uses corresponding to the affections of love4 ,from all this it can now for the first time be shown that as the heart produces such things for the sake of the various functions which it is afterwards to discharge in the body1 so love1 in its receptacle called the will1 produces like things for the sake of the various affections that constitute its form1 which is the human form 7as was shown above74 ,now as the first and nearest of love's affections are affection for knowing1 affection for understanding1 and affection for seeing what it knows and understands1 it follows1 that for these affections love forms the understanding and actually enters into them when it begins to feel and to act and to think4 ,to this the understanding contributes nothing1 as is evident from the analogy of the heart and lungs 7of which above74 ,from all this it can be seen1 that love or the will conjoins itself to wisdom or the understanding1 and not wisdom or the understanding to love or the will2 also from this it is evident that knowledge1 which love acquires to itself by the affection for knowing1 and perception of truth1 which it acquires by the affection for understanding1 and thought which it acquires by the affection for seeing what it knows and understands1 are not of the understanding but of love4 ,thoughts1 perceptions1 and knowledges therefrom1 flow in1 it is true1 out of the spiritual world1 yet they are received not by the understanding but by love1 according to its affections in the understanding4 ,it appears as if the understanding received them1 and not love or the will1 but this is an illusion4 ,it appears also as if the understanding conjoined itself to love or the will1 but this too1 is an illusion2 love or the will conjoins itself to the understanding1 and causes the understanding to be reciprocally conjoined to it4 ,this reciprocal conjunction is from love's marriage with wisdom1 wherefrom a conjunction seemingly reciprocal1 from the life and consequent power of love1 is effected4 ,it is the same with the marriage of good and truth2 for good is of love and truth is of the understanding4 ,good does everything and it receives truth into its house and conjoins itself with it so far as the truth is accordant4 ,good can also admit truths which are not accordant2 but this it does from an affection for knowing1 for understanding1 and for thinking its own things1 whilst it has not as yet determined itself to uses1 which are its ends and are called its goods4 ,of reciprocal conjunction1 that is1 the conjunction of truth with good1 there is none whatever4 ,that truth is reciprocally conjoined is from the life belonging to good4 ,from this it is that every man and every spirit and angel is regarded by the ,lord according to his love or good1 and no one according to his intellect1 or his truth separate from love or good4 ,for man's life is his love 7as was shown above71 and his life is qualified according as he has exalted his affections by means of truth1 that is1 according as he has perfected his affections by wisdom4 ,for the affections of love are exalted and perfected by means of truths1 thus by means of wisdom4 ,then love acts conjointly with its wisdom1 as though from it2 but it acts from itself through wisdom1 as through its own form1 and this derives nothing whatever from the understanding1 but everything from a kind of determination of love called affection4 #daa4 ,all things that favor it love calls its goods1 and all things that as means lead to goods it calls its truths2 and because these are means they are loved and come to be of its affection and thus become affections in form2 therefore truth is nothing else than a form of the affection that is of love4 ,the human form is nothing else than the form of all the affections of love2 beauty is its intelligence1 which it procures for itself through truths received either by sight or by hearing1 external and internal4 ,these are what love disposes into the form of its affections2 and these forms exist in great variety2 but all derive a likeness from their general form1 which is the human4 ,to the love all such forms are beautiful and lovely1 but others are unbeautiful and unlovely4 ,from this1 again1 it is evident that love conjoins itself to the understanding1 and not the reverse1 and that the reciprocal conjunction is also from love4 ,this is what is meant by love or the will causing wisdom or the understanding to be reciprocally conjoined to it4 #dab4 ,what has been said may be seen in a kind of image and thus corroborated by the correspondence of the heart with love and of the lungs with the understanding 7of which above74 ,for if the heart corresponds to love1 its determinations1 which are arteries and veins1 correspond to affections1 and in the lungs to affections for truth2 and as there are also other vessels in the lungs called air vessels1 whereby respiration is carried on1 these vessels correspond to perceptions4 ,it must be distinctly understood that the arteries and veins in the lungs are not affections1 and that respirations are not perceptions and thoughts1 but that they are correspondences1 that is1 they act correspondently or synchronously2 likewise that the heart and the lungs are not the love and understanding1 but correspondences3 and inasmuch as they are correspondences the one can be seen in the other4 ,whoever from anatomy has come to understand the whole structure of the lungs can see clearly1 when he compares it with the understanding1 that the understanding does not act at all by itself1 does not perceive nor think by itself1 but acts wholly by affections which are of love4 ,these1 in the understanding1 are called affection for knowing1 for understanding1 and for seeing truth 7which have been treated of above74 ,for all states of the lungs depend on the blood from the heart and from the vena cava and aorta2 and respirations1 which take place in the bronchial branches1 proceed in accordance with the state of those vessels2 for when the flow of the blood stops1 respiration stops4 ,much more may be disclosed by comparing the structure of the lungs with the understanding1 to which the lungs correspond2 but as few are familiar with anatomical science1 and to try to demonstrate or prove anything by what is unknown renders it obscure1 it is not well to say more on this subject4 ,by what ,i know of the structure of the lungs ,i am fully convinced that love through its affections conjoins itself to the understanding1 and that the understanding does not conjoin itself to any affection of love1 but that it is reciprocally conjoined by love1 to the end that love may have sensitive life and active life4 ,but it must not be forgotten that man has a twofold respiration1 one of the spirit and another of the body2 and that the respiration of the spirit depends on the fibers from the brains1 and the respiration of the body on the blood-vessels from the heart1 and from the vena cava and aorta4 ,it is evident1 moreover1 that thought produces respiration2 it is evident1 also1 that affection1 which is of love1 produces thought1 for thought without affection is precisely like respiration without a heart1 a thing impossible4 ,from this it is clear that affection1 which is of love1 conjoins itself to thought1 which is of the understanding 7as was said above71 in like manner as the heart does in the lungs4 #dac4 7#ac7 ,wisdom or the understanding1 from the potency given to it by love1 can be elevated and can receive such things as are of light out of heaven1 and perceive them4 ,that man has the ability to perceive arcana of wisdom when he hears them1 has been shown above in many places4 ,this capacity of man is called rationality4 ,it belongs to every man by creation4 ,it is the capacity to understand things interiorly1 and to decide what is just and right1 and what is good and true2 and by it man is distinguished from beasts4 ,this1 then1 is what is meant when it is said1 that the understanding can be elevated and receive things that are of light out of heaven1 and perceive them4 ,that this is so can also be seen in a kind of image in the lungs1 for the reason that the lungs correspond to the understanding4 ,in the lungs it can be seen from their cellular substance1 which consists of bronchial tubes continued down to the minutest air-cells1 which are receptacles of air in respirations2 these are what the thoughts make one with by correspondence4 ,this cell-like substance is such that it can be expanded and contracted in a twofold mode1 in one mode with the heart1 in the other almost separate from the heart4 ,in the former1 it is expanded and contracted through the pulmonary arteries and veins1 which are from the heart alone2 in the latter1 through the bronchial arteries and veins1 which are from the vena cava and aorta1 and these vessels are outside of the heart4 ,this takes place in the lungs for the reason that the understanding is capable of being raised above its proper love1 which corresponds to the heart1 and to receive light from heaven4 ,still1 when the understanding is raised above its proper love1 it does not withdraw from it1 but derives from it what is called the affection for knowing and understanding1 with a view to somewhat of honor1 glory1 or gain in the world2 this clings to every love as a surface1 and by it the love shines on the surface2 but with the wise1 the love shines through4 ,these things respecting the lungs are brought forward to prove that the understanding can be elevated and can receive and perceive things that are of the light of heaven2 for the correspondence is plenary4 ,to see from correspondence is to see the lungs from the understanding1 and the understanding from the lungs1 and thus from both together to perceive proof4 #dad4 7#ad7 ,love or the will can in like manner be elevated and can receive such things as are of heat out of heaven provided it loves wisdom1 its consort1 in that degree4 ,that the understanding can be elevated into the light of heaven1 and from that light draw forth wisdom1 has been shown in the preceding chapter and in many places above2 also that love or the will can be elevated as well1 provided it loves those things that are of the light of heaven or that are of wisdom1 has also been shown in many places4 ,yet love or the will cannot be thus elevated through anything of honor1 glory1 or gain as an end1 but only through a love of use1 thus not for the sake of self1 but for the sake of the neighbor2 and because this love is given only by the ,lord out of heaven1 and is given by the ,lord when man flees from evils as sins1 therefore it is that love or the will can be elevated by these means1 and cannot without these means4 ,but love or the will is elevated into heaven's heat1 while the understanding is elevated into its light4 ,when both are elevated1 a marriage of the two takes place there1 which is called celestial marriage1 because it is a marriage of celestial love and wisdom2 consequently it is said that love also is elevated if it loves wisdom1 its consort1 in that degree4 ,the love of wisdom1 that is1 the genuine love of the human understanding is love towards the neighbor from the ,lord4 ,it is the same with light and heat in the world4 ,light exists without heat and with heat2 light is without heat in winter time1 and with heat in summer time2 and when heat is with light all things flourish4 ,the light with man that corresponds to the light of winter is wisdom without its love2 and the light with man that corresponds to the light of summer is wisdom with its love4 #dae4 ,this conjunction and disjunction of wisdom and love can be seen effigied1 as it were1 in the conjunction of the lungs with the heart4 ,for the heart can be conjoined to the clustering vesicles of the bronchia by blood sent out from itself1 and also by blood sent out not from itself but from the vena cava and the aorta4 ,thereby the respiration of the body can be separated from the respiration of the spirit2 but when blood from the heart alone acts the respirations cannot be separated4 ,now since thoughts act as one with respirations by correspondence it is plain1 from the twofold state of the lungs in respirations1 that man is able to think and from thoughts to speak and act in one way when in company with others1 and to think and from thought to speak and act in another way when not in company1 that is1 when he has no fear of loss of reputation2 for he can then think and speak against ,god1 the neighbor1 the spiritual things of the church1 and against moral and civil laws2 and he can also act contrary to them1 by stealing1 by being revengeful1 by blaspheming1 by committing adultery4 ,but in company with others1 where he is afraid of losing reputation1 he can talk1 preach and act precisely like a spiritual1 moral and civil man4 ,from all this it can be seen that love or the will as well as the understanding can be elevated and can receive such things as are of the heat or love of heaven1 provided it loves wisdom in that degree1 and if it does not love wisdom1 that it can as it were be separated4 #daf4 7#ae7 ,otherwise love or the will draws down wisdom1 or the understanding1 from its elevation1 that it may act as one with itself4 ,there is natural love and there is spiritual love4 ,a man who is in natural and in spiritual love both at once1 is a rational man2 but one who is in natural love alone1 although able to think rationally1 precisely like a spiritual man1 is not a rational man2 for although he elevates his understanding even to heavenly light1 thus to wisdom1 yet the things of wisdom1 that is1 of heavenly light1 do not belong to his love4 ,his love1 it is true1 effects the elevation1 but from desire for honor1 glory and gain4 ,but when he perceives that he gains nothing of the kind from that elevation 7as is the case when he thinks with himself from his own natural love71 then he does not love the things of heavenly light or wisdom2 consequently he then draws down the understanding from its height1 that it may act as one with himself4 ,for example3 when the understanding by its elevation is in wisdom1 then the love sees what justice is1 what sincerity is1 what chastity is1 even what genuine love is4 ,this the natural love can see by its capacity to understand and contemplate things in heavenly light2 it can even talk and preach about these and explain them as at once moral and spiritual virtues4 ,but when the understanding is not elevated1 the love1 if it is merely natural1 does not see these virtues1 but instead of justice it sees injustice1 instead of sincerity deceit1 instead of chastity lewdness1 and so on4 ,if it then thinks of the things it spoke of when its understanding was in elevation1 it can laugh at them and speak of them merely as serviceable to it in captivating the souls of men4 ,from all this it can be seen how it is to be understood that love1 unless it loves wisdom1 its consort1 in that degree1 draws wisdom down from its elevation1 that it may act as one with itself4 ,that love is capable of elevation if it loves wisdom in that degree1 can be seen above 7n4 #dad74 #dag4 ,now as love corresponds to the heart1 and the understanding to the lungs1 the foregoing statements may be corroborated by their correspondence2 as1 for instance1 how the understanding can be elevated above its own love even into wisdom2 and how1 if that love is merely natural1 the understanding is drawn down by it from that elevation4 ,man has a twofold respiration2 one of the body1 the other of the spirit4 ,these two respirations may be separated and they may be conjoined2 with men merely natural1 especially with hypocrites1 they are separated1 but rarely with men who are spiritual and sincere4 ,consequently a merely natural man and hypocrite1 whose understanding has been elevated1 and in whose memory therefore various things of wisdom remain1 can talk wisely in company by thought from the memory2 but when not in company1 he does not think from the memory1 but from his spirit1 thus from his love4 ,he also respires in like manner1 inasmuch as thought and respiration act correspondently4 ,that the structure of the lungs is such that they can respire both by blood from the heart and by blood from outside of the heart has been shown above4 #dah4 ,it is the common opinion that wisdom makes the man2 therefore when any one is heard to talk and teach wisely he is believed to be wise2 yea1 he himself believes it at the time1 because when he talks or teaches in company he thinks from the memory1 and if he is a merely natural man1 from the surface of his love1 which is a desire for honor1 glory1 and gain2 but when the same man is alone he thinks from the more inward love of his spirit1 and then not wisely1 but sometimes insanely4 ,from all this it can be seen that no one is to be judged of by wise speaking1 but by his life2 that is1 not by wise speaking separate from life1 but by wise speaking conjoined to life4 ,by life is meant love4 ,that love is the life has been shown above4 #dai4 7#af7 ,love or the will is purified in the understanding1 if they are elevated together4 ,from birth man loves nothing but self and the world1 for nothing else appears before his eyes1 consequently nothing else occupies his mind4 ,this love is corporeal-natural1 and may be called material love4 ,moreover1 this love has become impure by reason of the separation of heavenly love from it in parents4 ,this love could not be separated from its impurity unless man had a power to raise his understanding into the light of heaven1 and to see how he ought to live in order that his love1 as well as his understanding1 may be elevated into wisdom4 ,by means of the understanding1 love1 that is1 the man1 sees what the evils are that defile and corrupt the love2 he also sees that if he flees from those evils as sins and turns away from them1 he loves the things that are opposite to those evils2 all of which are heavenly4 ,then also he perceives the means by which he is enabled to flee from and turn away from those evils as sins4 ,this the love1 that is1 the man1 sees1 by the exercise of his power to elevate his understanding into the light of heaven1 which is the source of wisdom4 ,then so far as love gives heaven the first place and the world the second1 and at the same time gives the ,lord the first place and self the second1 so far love is purged of its uncleanness and is purified2 in other words1 is raised into the heat of heaven1 and conjoined with the light of heaven in which the understanding is2 and the marriage takes place that is called the marriage of good and truth1 that is1 of love and wisdom4 ,any one can comprehend intellectually and see rationally1 that so far as he flees from and turns away from theft and cheating1 so far he loves sincerity1 rectitude and justice2 so far as he flees and turns away from revenge and hatred1 so far he loves the neighbor2 and so far as he flees and turns away from adulteries1 so far he loves chastity2 and so on4 ,and yet scarcely any one knows what there is of heaven and the ,lord in sincerity1 rectitude1 justice1 love towards the neighbor1 chastity1 and other affections of heavenly love1 until he has removed their opposites4 ,when he has removed the opposites1 then he is in those affections1 and therefrom recognizes and sees them4 ,previously there is a kind of veil interposed1 that does1 indeed1 transmit to love the light of heaven2 yet inasmuch as the love does not in that degree love its consort1 wisdom1 it does not receive it1 yea1 may even contradict and rebuke it when it returns from its elevation4 ,still man flatters himself that the wisdom of his understanding may be made serviceable as a means to honor1 glory1 or gain4 ,then man gives self and the world the first place1 and the ,lord and heaven the second1 and what has the second place is loved only so far as it is serviceable1 and if it is not serviceable it is disowned and rejected2 if not before death1 then after it4 ,from all this the truth is now evident1 that love or the will is purified in the understanding if they are elevated together4 #dbj4 ,the same thing is imaged in the lungs1 whose arteries and veins correspond to the affections of love1 and whose respirations correspond to the perceptions and thoughts of the understanding1 as has been said above4 ,that the heart's blood is purified of undigested matters in the lungs1 and nourishes itself with suitable food from the inhaled air1 is evident from much observation4 7#a7 ,that the blood is purified of undigested matter in the lungs1 is evident not only from the influent blood1 which is venous1 and therefore filled with the chyle collected from food and drink1 but also from the moisture of the outgoing breath and from its odor as perceived by others1 as well as from the diminished quantity of the blood flowing back into the left ventricle of the heart4 7#b7 ,that the blood nourishes itself with suitable food from the inhaled air is evident from the immense volumes of odors and exhalations continually flowing forth from fields1 gardens1 and woods2 from the immense supply of salts of various kinds in the water that rises from the ground and from rivers and ponds1 and from the immense quantity of exhalations and effluvia from human beings and animals with which the air is impregnated4 ,that these things flow into the lungs with the inhaled air is undeniable3 it is therefore undeniable also that from them the blood draws such things as are useful to it2 and such things are useful as correspond to the affections of its love4 ,for this reason there are1 in the vesicles or innermost recesses of the lungs1 little veins in great abundance with tiny mouths that absorb these suitable matters2 consequently1 the blood that flows back into the left ventricle of the heart is changed into arterial blood of brilliant hue4 ,these facts prove that the blood purifies itself of heterogeneous things and nourishes itself with homogeneous things4 ,that the blood in the lungs purifies and nourishes itself correspondently to the affections of the mind is as yet unknown2 but in the spiritual world it is very well known1 for angels in the heavens find delight only in the odors that correspond to the love of their wisdom1 while the spirits in hell find delight only in the odors that correspond to a love opposed to wisdom2 these are foul odors1 but the former are fragrant4 ,it follows that men in the world impregnate their blood with similar things according to correspondence with the affections of their love2 for what the spirit of a man loves1 his blood according to correspondence craves and by respiration attracts4 ,from this correspondence it results that man as regards his love is purified if he loves wisdom1 and is defiled if he does not love it4 ,moreover1 all purification of man is effected by means of the truths of wisdom1 and all pollution of man is effected by means of falsities that are opposite to the truths of wisdom4 #dba4 7#ag7 ,love or the will is defiled in the understanding and by it1 if they are not elevated together4 ,this is because love1 if not elevated1 remains impure 7as stated above1 n4 #dai1 #dbj72 and while it remains impure it loves what is impure1 such as revenges1 hatreds1 deceits1 blasphemes1 adulteries1 for these are then its affections that are called lusts1 and it rejects what belongs to charity1 justice1 sincerity1 truth1 and chastity4 ,love is said to be defiled in the understanding1 and by it2 in the understanding1 when love is affected by these impure things2 by the understanding1 when love makes the things of wisdom to become its servants1 and still more when it perverts1 falsifies1 and adulterates them4 ,of the corresponding state of the heart1 or of its blood in the lungs1 there is no need to say more than has been said above 7n4 #dbj71 except that instead of the purification of the blood its defilement takes place2 and instead of the nutrition of the blood by fragrant odors its nutrition is effected by stenches1 precisely as it is respectively in heaven and in hell4 #dbb4 7#ah7 ,love1 when purified by wisdom in the understanding1 becomes spiritual and celestial4 ,man is born natural1 but in the measure in which his understanding is raised into the light of heaven1 and his love conjointly is raised into the heat of heaven1 he becomes spiritual and celestial2 he then becomes like a garden of ,eden1 which is at once in vernal light and vernal heat4 ,it is not the understanding that becomes spiritual and celestial1 but the love2 and when the love has so become1 it makes its consort1 the understanding1 spiritual and celestial4 ,love becomes spiritual and celestial by a life according to the truths of wisdom which the understanding teaches and requires4 ,love imbibes these truths by means of its understanding1 and not from itself2 for love cannot elevate itself unless it knows truths1 and these it can learn only by means of an elevated and enlightened understanding2 and then so far as it loves truths in the practice of them so far it is elevated2 for to understand is one thing and to will is another2 or to say is one thing and to do is another4 ,there are those who understand and talk about the truths of wisdom1 yet neither will nor practise them4 ,when1 therefore1 love puts in practice the truths of light which it understands and speaks1 it is elevated4 ,this one can see from reason alone2 for what kind of a man is he who understands the truths of wisdom and talks about them while he lives contrary to them1 that is1 while his will and conduct are opposed to them8 ,love purified by wisdom becomes spiritual and celestial1 for the reason that man has three degrees of life1 called natural1 spiritual1 and celestial 7of which in the ,third ,part of this work71 and he is capable of elevation from one degree into another4 ,yet he is not elevated by wisdom alone1 but by a life according to wisdom1 for a man's life is his love4 ,consequently1 so far as his life is according to wisdom1 so far he loves wisdom2 and his life is so far according to wisdom as he purifies himself from uncleannesses1 which are sins2 and so far as he does this does he love wisdom4 #dbc4 ,that love purified by the wisdom in the understanding becomes spiritual and celestial cannot be seen so clearly by their correspondence with the heart and lungs1 because no one can see the quality of the blood by which the lungs are kept in their state of respiration4 ,the blood may abound in impurities1 and yet not be distinguishable from pure blood4 ,moreover1 the respiration of a merely natural man appears the same as the respiration of a spiritual man4 ,but the difference is clearly discerned in heaven1 for there every one respires according to the marriage of love and wisdom2 therefore as angels are recognized according to that marriage1 so are they recognized according to their respiration4 ,for this reason it is that when one who is not in that marriage enters heaven1 he is seized with anguish in the breast1 and struggles for breath like a man in the agonies of death2 such persons1 therefore throw themselves headlong from the place1 nor do they find rest until they are among those who are in a respiration similar to their own2 for then by correspondence they are in similar affection1 and therefore in similar thought4 ,from all this it can be seen that with the spiritual man it is the purer blood1 called by some the animal spirit1 which is purified2 and that it is purified so far as the man is in the marriage of love and wisdom4 ,it is this purer blood which corresponds most nearly to that marriage2 and because this blood inflows into the blood of the body1 it follows that the latter blood is also purified by means of it4 ,the reverse is true of those in whom love is defiled in the understanding4 ,but1 as was said1 no one can test this by any experiment on the blood2 but he can by observing the affections of love1 since these correspond to the blood4 #dbd4 7#ai7 ,love1 when defiled in the understanding and by it1 becomes natural1 sensual1 and corporeal4 ,natural love separated from spiritual love is the opposite of spiritual love2 because natural love is love of self and of the world1 and spiritual love is love to the ,lord and love to the neighbor2 and love of self and the world looks downward and outward1 and love to the ,lord looks upward and inward4 ,consequently when natural love is separated from spiritual love it cannot be elevated above what is man's own1 but remains immersed in it1 and so far as it loves it1 is glued to it4 ,then if the understanding ascends1 and sees by the light of heaven such things as are of wisdom1 this natural love draws down such wisdom1 and joins her to itself in what is its own2 and there either rejects the things of wisdom or falsifies them or encircles itself with them1 that it may talk about them for reputation's sake4 ,as natural love can ascend by degrees and become spiritual and celestial1 in the same way it can descend by degrees and become sensual and corporeal1 and it does descend so far as it loves dominion from no love of use1 but solely from love of self4 ,it is this love which is called the devil4 ,those who are in this love are able to speak and act in the same manner as those who are in spiritual love2 but they do this either from memory or from the understanding elevated by itself into the light of heaven4 ,nevertheless1 what they say and do is comparatively like fruit that appears beautiful on the surface but is wholly rotten within2 or like almonds which from the shell appear sound but are wholly worm-eaten within4 ,these things in the spiritual world are called fantasies1 and by means of them harlots1 there called sirens1 make themselves appear handsome1 and adorn themselves with beautiful garments2 but when the fantasy is dissipated the sirens appear like ghosts1 and are like devils who make themselves angels of light4 ,for when that corporeal love draws its understanding down from its elevation1 as it does when man is alone and thinks from his own love1 then he thinks against ,god in favor of nature1 against heaven in favor of the world1 and against the truths and goods of the church in favor of the falsities and evils of hell2 thus against wisdom4 ,from this the character of those who are called corporeal men can be seen3 for they are not corporeal in understanding1 but corporeal in love2 that is1 they are not corporeal in understanding when they converse in company1 but are so when they hold converse with themselves in spirit2 and being such in spirit1 therefore after death they become1 both in love and in understanding1 spirits that are called corporeal4 ,those who in the world had been in a supreme love of ruling from the love of self1 and had also surpassed others in elevation of understanding1 then appear in body like ,egyptian mummies1 and in mind gross and silly4 ,who in the world at the present day is aware that this love in itself is of such a nature8 ,yet a love of ruling from love of use is possible1 but only from love of use for the sake of the common good1 not for the sake of self4 ,it is difficult1 however1 for man to distinguish the one love from the other1 although the difference between them is like that between heaven and hell4 ,the differences between these two loves of ruling may be seen in the work on ,heaven and ,hell 7n4 #eea-efe74 #dbe4 7#bj7 ,the capacity to understand called rationality and the capacity to act called freedom1 still remain4 ,these two capacities belonging to man have been treated of above 7n4 #bfd-bfg74 ,man has these two capacities that he may from being natural become spiritual1 that is1 may be regenerated4 ,for1 as was said above1 it is man's love that becomes spiritual1 and is regenerated2 and it cannot become spiritual or be regenerated unless it knows1 by means of its understanding1 what evil is and what good is1 and therefore what truth is and what falsity is4 ,when it knows this it can choose either one or the other2 and if it chooses good it can1 by means of its understanding1 be instructed about the means by which to attain to good4 ,all the means by which man is enabled to attain good are provided4 ,it is by rationality that man is able to know and understand these means1 and by freedom that he is able to will and to do them4 ,there is also a freedom to will to know1 to understand1 and to think these means4 ,those who hold from church doctrine that things spiritual or theological transcend the understanding1 and are therefore to be believed apart from the understanding know nothing of these capacities called rationality and freedom4 ,these cannot do otherwise than deny that there is a capacity called rationality4 ,those1 too1 who hold from church doctrine that no one is able to do good from himself1 and consequently that good is not to be done from any will to be saved1 cannot do otherwise than deny1 from a principle of religion1 the existence of both these capacities which belong to man4 ,therefore1 those who have confirmed themselves in these things1 after death1 in agreement with their faith1 are deprived of both these capacities2 and in place of heavenly freedom1 in which they might have been1 are in infernal freedom1 and in place of angelic wisdom from rationality1 in which they might have been1 are in infernal insanity2 and what is wonderful1 they claim that both these capacities have place in doing what is evil and thinking what is false1 not knowing that the exercise of freedom in doing what is evil is slavery1 and that the exercise of the reason to think what is false is irrational4 ,but it is to be carefully noted that these capacities1 freedom and rationality1 are neither of them man's1 but are of the ,lord in man1 and that they cannot be appropriated to man as his2 nor indeed1 can they be given to man as his1 but are continually of the ,lord in man1 and yet are never taken away from man2 and this because without them man cannot be saved1 for without them he cannot be regenerated 7as has been said above74 ,for this reason man is instructed by the church that from himself he can neither think what is true nor do what is good4 ,but inasmuch as man perceives no otherwise than that he thinks from himself what is true and does from himself what is good1 it is very evident that he ought to believe that he thinks as if from himself what is true1 and does as if from himself what is good4 ,for if he does not believe this1 either he does not think what is true nor do what is good1 and therefore has no religion1 or he thinks what is true and does what is good from himself1 and thus ascribes to himself that which is ,divine4 ,that man ought to think what is true and do good as if from himself1 may be seen in the ,doctrine of ,life for the ,new ,jerusalem1 from beginning to end4 #dbf4 7#ba7 ,spiritual and celestial love is love toward the neighbor and love to the ,lord2 and natural and sensual love is love of the world and love of self4 ,by love toward the neighbor is meant the love of uses1 and by love to the ,lord is meant the love of doing uses 7as has been shown before74 ,these loves are spiritual and celestial1 because loving uses and doing them from a love of them1 is distinct from the love of what is man's own2 for whoever loves uses spiritually looks not to self1 but to others outside of self for whose good he is moved4 ,opposed to these loves are the loves of self and of the world1 for these look to uses not for the sake of others but for the sake of self2 and those who do this invert ,divine order1 and put self in the ,lord's place1 and the world in the place of heaven2 as a consequence they look backward1 away from the ,lord and away from heaven1 and looking backward away from these is looking to hell4 7,more about these loves may be seen above1 n4 #dbd47 ,yet man does not feel and perceive the love of performing uses for the sake of uses as he feels and perceives the love of performing uses for the sake of self2 consequently when he is performing uses he does not know whether he is doing them for the sake of uses or for the sake of self4 ,but let him know that he is performing uses for the sake of uses in the measure in which he flees from evils2 for so far as he flees from evils1 he performs uses not for himself1 but from the ,lord4 ,for evil and good are opposites2 so far as one is not in evil he is in good4 ,no one can be in evil and in good at the same time1 because no one can serve two masters at the same time4 ,all this has been said to show that although man does not sensibly perceive whether the uses which he performs are for the sake of use or for the sake of self1 that is1 whether the uses are spiritual or merely natural1 still he can know it by this1 whether or not he considers evils to be sins4 ,if he regards them as sins1 and for that reason abstains from doing them1 the uses which he does are spiritual4 ,and when one who does this flees from sins from a feeling of aversion1 he then begins to have a sensible perception of the love of uses for the sake of uses1 and this from spiritual enjoyment in them4 #dbg4 7#bb7 ,it is the same with charity and faith and their conjunction as with the will and understanding and their conjunction4 ,there are two loves1 according to which the heavens are distinct1 celestial love and spiritual love4 ,celestial love is love to the ,lord1 and spiritual love is love towards the neighbor4 ,these loves are distinguished by this1 that celestial love is the love of good1 and spiritual love the love of truth2 for those who are in celestial love perform uses from love of good1 and those in spiritual love from love of truth4 ,the marriage of celestial love is with wisdom1 and the marriage of spiritual love with intelligence2 for it is of wisdom to do good from good1 and it is of intelligence to do good from truth1 consequently celestial love does what is good1 and spiritual love does what is true4 ,the difference between these two loves can be defined only in this way1 that those who are in celestial love have wisdom inscribed on their life1 and not on the memory1 for which reason they do not talk about ,divine truths1 but do them2 while those who are in spiritual love have wisdom inscribed on their memory1 therefore they talk about ,divine truths1 and do them from principles in the memory4 ,because those who are in celestial love have wisdom inscribed on their life1 they perceive instantly whether whatever they hear is true or not2 and when asked whether it is true1 they answer only1 ,it is1 or ,it is not4 ,these are they who are meant by the words of the ,lord3 ,let your speech be ,yea1 yea1 ,nay1 nay 7,matt4 #e3cg74 ,and because they are such1 they are unwilling to hear anything about faith1 saying1 ,what is faith8 is it not wisdom8 and what is charity8 is it not doing 8 ,and when told that faith is believing what is not understood1 they turn away1 saying1 ,the man is crazy4 ,these are they who are in the third heaven1 and who are the wisest of all4 ,such have they become who in the world have applied the ,divine truths which they have heard immediately to the life by turning away from evils as infernal1 and worshiping the ,lord alone4 ,these1 since they are in innocence1 appear to others as infants2 and since they never talk about the truths of wisdom and there is nothing of pride in their discourse1 they also appear simple4 ,nevertheless1 when they hear any one speaking1 they perceive from the tone all things of his love1 and from the speech all things of his intelligence4 ,these are they who are in the marriage of love and wisdom from the ,lord2 and who represent the heart region of heaven1 mentioned above4 #dbh4 ,those1 however1 who are in spiritual love1 which is love towards the neighbor1 do not have wisdom inscribed on their life1 but intelligence2 for it is of wisdom to do good from affection for good1 while it is of intelligence to do good from affection for truth 7as has been said above74 ,neither do these know what faith is4 ,when faith is mentioned they understand truth1 and when charity is mentioned they understand doing the truth2 and when told that they must believe1 they call it empty talk1 and ask1 ,who does not believe what is true8 ,this they say because they see truth in the light of their own heaven2 therefore1 to believe what they do not see they call either simplicity or foolishness4 ,these are they who constitute the lung region of heaven1 also mentioned above4 #dbi4 ,but those who are in spiritual-natural love have neither wisdom nor intelligence inscribed on their life1 but only something of faith out of the ,word1 so far as this has been conjoined with charity4 ,inasmuch as these do not know what charity is1 or whether faith be truth1 they cannot be among those in the heavens who are in wisdom and intelligence1 but among those who are in knowledge only4 ,yet such of them as have fled from evil as sins are in the outmost heaven1 and are in a light there like the light of the moon by night2 while those who have not confirmed themselves in a faith in what is unknown1 but have cherished a kind of affection for truth are instructed by angels1 and according to their reception of truths and a life in agreement therewith1 are raised into the societies of those who are in spiritual love and therefore in intelligence4 ,those become spiritual1 the rest becoming spiritual-natural4 ,but those who have lived in faith separate from charity are removed1 and sent away into deserts1 because they are not in any good1 thus not in any marriage of good and truth1 in which all are who are in the heavens4 #dcj4 ,all that has been said of love and wisdom in this ,part may be said of charity and faith1 if by charity spiritual love is understood1 and by faith the truth whereby there is intelligence4 ,it is the same whether the terms will and understanding1 or love and intelligence be used1 since the will is the receptacle of love1 and the understanding of intelligence4 #dca4 ,to this ,i will add the following notable experience3-,in heaven all who perform uses from affection for use1 because of the communion in which they live are wiser and happier than others2 and with them performing uses is acting sincerely1 uprightly1 justly1 and faithfully in the work proper to the calling of each4 ,this they call charity2 and observances pertaining to worship they call signs of charity1 and other things they call obligations and favors2 saying that when one performs the duties of his calling sincerely1 uprightly1 justly1 and faithfully1 the good of the community is maintained and perpetuated1 and that this is to be in the ,lord1 because all that flows in from the ,lord is use1 and it flows in from the parts into the community1 and flows out from the community to the parts4 ,the parts there are angels1 and the community is a society of them4 #dcb4 ,,what ,,man',s ,,beginning ,,is ,,from ,,conception4 ,what man's beginning or primitive form is in the womb after conception no one can know1 because it cannot be seen2 moreover1 it is made up of spiritual substance1 which is not visible by natural light4 ,now because there are some in the world who are eager to investigate even the primitive form of man1 which is seed from the father1 from which conception is effected1 and because many of these have fallen into the error of thinking that man is in his fullness from his first1 which is the rudiment1 and is afterwards perfected by growth1 it has been disclosed to me what that rudiment or first is in its form4 ,it has been disclosed to me by angels1 to whom it was revealed by the ,lord2 and because they had made it a part of their wisdom1 and it is the joy of their wisdom to communicate to others what they know1 permission having been granted1 they presented before my eyes in the light of heaven a type of man's initial form1 which was as follows3 ,there appeared as it were a tiny image of a brain with a delicate delineation of something like a face in front1 with no appendage4 ,this primitive form in the upper convex part was a structure of contiguous globules or spherules1 and each spherule was a joining together of those more minute1 and each of these in like manner of those most minute4 ,it was thus of three degrees4 ,in front1 in the flat part1 a kind of delineation appeared for a face4 ,the convex part was covered round about with a very delicate skin or membrane which was transparent4 ,the convex part1 which was a type of the brain in least forms1 was also divided into two beds1 as it were1 just as the brain in its larger form is divided into hemispheres4 ,it was told me that the right bed was the receptacle of love1 and the left the receptacle of wisdom2 and that by wonderful interweavings these were like consorts and partners4 ,it was further shown in the light of heaven1 which fell brightly on it1 that the structure of this little brain within1 as to position and movement1 was in the order and form of heaven1 and that its outer structure was in direct opposition to that order and form4 ,after these things were seen and pointed out1 the angels said that the two interior degrees1 which were in the order and form of heaven1 were the receptacles of love and wisdom from the ,lord2 and that the exterior degree1 which was in direct opposition to the order and form of heaven1 was the receptacle of hellish love and insanity2 for the reason that man1 by hereditary corruption1 is born into evils of every kind1 and these evils reside there in the outermosts2 and that this corruption is not removed unless the higher degrees are opened1 which1 as was said1 are the receptacles of love and wisdom from the ,lord4 ,and as love and wisdom are very man1 for love and wisdom in their essence are the ,lord1 and this primitive form of man is a receptacle1 it follows that in that primitive form there is a continual effort towards the human form1 which also it gradually assumes4