Divine Wisdom (Mongredien) n. 1

sRef John@14 @10 S0' sRef John@12 @46 S0' sRef John@8 @12 S0' sRef John@14 @11 S0' sRef John@10 @30 S0' sRef John@1 @9 S0' sRef John@12 @36 S0' sRef John@12 @35 S0' 1. [64.] THE DIVINE WISDOM
I

THE DIVINE WISDOM, IN THE HEAVENS BEFORE THE SIGHT OF ANGELS, IS SEEN AS LIGHT

In the Lord there is Love and there is Wisdom: Love in Him is Being (Esse), and Wisdom in Him is Existing (Existere)*; nevertheless, these in Him are not two, but one; for the Wisdom is of the Love, and the Love is of the Wisdom, and by reason of this union, which is reciprocal, there results a One. This One is the Divine Love that in the heavens becomes visible to angels as a Sun. The reciprocal union of the Divine Wisdom and the Divine Love is meant by these words of the Lord:

Believest thou not, Philip, that I am in the Father, and the Father is in Me? Believe Me that I am in the Father and the Father is in Me (John xiv. 10, 11).

Also:

I and the Father are one (John x. 30).

[65.] These two things, which in the Lord are a One, do indeed proceed forth as two distinct things from Himself as a Sun, the Wisdom as light and the Love as heat; yet it is only to outward appearance that they proceed forth as two distinct things: in themselves they are not distinct, the light being of the heat, and the heat being of the light; for just as they are one in the Sun, so they are one in the least point. That which proceeds forth from the Sun is also the Sun in the least parts of it, and consequently is the Sun universally in every point. The expressions "every point" and "least part" are used, but spatial points and spatial parts are not meant, for there is nothing of space in what is Divine, this being spiritual, not natural.

[[2]] [66.] The fact that Love and Wisdom, in proceeding forth from the Lord as a Sun, are to outward appearance two distinct things, the Wisdom visible as light, and the Love perceptible as heat, has this result that they are received as two distinct things by angels; some angels receive more from the heat, which is Love, and some receive more from the light, which is Wisdom. Accordingly the angels comprising the heavens are distinguished into two kingdoms. Those who have received more from the heat, which is Love, than from the light, which is Wisdom, make one kingdom, and are called celestial angels; the highest heavens consist of these. Whereas those who have received more from the light, which is Wisdom, than from the heat, which is Love, make the other kingdom, and are called spiritual angels; the lower heavens consist of these. These latter are said to have received more from the light, which is Wisdom, than from the heat, which is Love, but this "more" is only an apparent "more," for they are no wiser than in proportion as the love with them makes one with their wisdom; this is the reason spiritual angels are called intelligent rather than wise. These things are concerning the light in the Lord, the light proceeding forth from Him, and the light in angels.

[[3]] [67.] The Divine Wisdom, appearing in the heavens as light, in its essence is not light: it clothes itself with light, so as to appear before the sight of angels. In its essence that Wisdom is Divine Truth, and the light is the outward appearance of it and the correspondent of it. With the light of wisdom it is the same as with the heat of love, spoken of above. As the light corresponds to the Wisdom, and as the Lord is the Divine Wisdom, therefore also in the Word in many places He is called "light," as in the following:

That was the true light which enlighteneth every man that cometh into the world (John i. 9).

Jesus said, I am the Light of the world: he that followeth Me, shall not walk in darkness, but shall have the light of life (John viii. 12).

Jesus said, Yet a little while is the Light with you: walk while ye have the Light, lest darkness take possession of you.... While ye have the Light, believe in the Light, that ye may be sons of light.... I am come a Light into the world, that whosoever believeth in Me should not abide in darkness (John xii. 35, 36, 46).

And a number of other places. Furthermore, the Lord's Divine Wisdom was represented by His garments at the transfiguration, in that

their appearance was like light, "shining and white as snow, so as no fuller on earth can white them" (Mark ix. 3; Matthew xvii. 2).

"Garments" in the Word signify truths of wisdom; on this account all angels in the heavens appear clothed in accordance with the truths of their knowledge, of their intelligence, and of their wisdom.

[[4]] [68.] It is evident in heaven, though not in the world, that light is the outward appearance of Wisdom and the correspondent of it, there being no light in heaven other than spiritual light, which is the light of Wisdom, illuminating all things that come into existence there from the Divine Love. The wisdom with angels enables them to understand these in their essence, and the light enables them to see them in their form. The light in each heaven, therefore, is equivalent in degree to the wisdom with angels there. In the highest heavens the light is flame-coloured, flashing as if from lustrous gold: this is because they are in wisdom. In the heavens below these the light is white, shining brightly as if from gleaming silver: this is because they are in intelligence. And in the lowest heavens the light is like the noonday light in the world: this is because they are in knowledge. The light in the higher heavens is brilliant, exactly like a star glittering and shining brightly in itself by night, and there is light continuously because the Sun there does not set. It is this same light that enlightens the Understanding of those men in the world who are in the love of being wise, but it is not seen by them because they are natural, not spiritual; it is possible to see it, for it has been seen by me, but only with the eyes of my spirit. Moreover, it has been granted me to perceive that when I was in the light of the highest heaven, I was in wisdom, when in the light of the second heaven I was in intelligence, and when in the light of the lowest heaven I was in knowledge, whereas, when I was in natural light, I was in ignorance of spiritual things.

[[5]] [69.] In order that I might know in what light the learned in the world are at this day, there appeared before me two ways: one was called the Way of Wisdom, the other the Way of Folly. At the end of the Way of Wisdom stood a palace in light: at the end of the Way of Folly stood something resembling a palace, but it was in shadow. Some three hundred learned men had been assembled together and were given the choice of going which way they wished. Two hundred and sixty were seen to take the Way of Folly and only forty the Way of Wisdom. Those who took the Way of Wisdom entered the palace in light, in which were magnificent things: they were given garments of fine linen, and became angels. Those, on the other hand, who took the Way of Folly were desirous of entering what had looked like a palace when in shadow-but behold, it was an actors' stage where they donned theatrical costumes, and, wearing masks, posed as soothsayers, and became fools. I was afterwards told that at this day the foolish learned who are in natural light are, relatively to the wise learned who are in spiritual light, as many and as foolish; and that all who have a love for discerning whether a thing is true that some one else says, have spiritual light: whereas those who have a love merely for confirming what someone else has said, have natural light.
* Swedenborg uses the two terms Esse and Existere in the sense respectively of "Being" and "that by which Being has manifest existence." See On the Divine Love 19 [57.].

D Wis (Mongredien) n. 2

Divine Wisdom (Mongredien) n. 2

2. [70.] II

THE LORD HAS CREATED WITH EVERY ONE A RECEPTACLE FOR LOVE, NAMELY HIS WILL, AFTERWARDS EFFECTING THE FORMATION OF IT WITH HIM, AND ADJOINING TO IT A RECEPTACLE FOR WISDOM, NAMELY HIS UNDERSTANDING

As the two things, Love and Wisdom, are in the Lord and proceed forth from Him, and as man has been created to be a likeness and image of Him - a likeness through love, and an image through wisdom - therefore two receptacles have been created with man, one for love, the other for wisdom. The receptacle for love is what is called "the Will," and the receptacle for wisdom is what is called "the Understanding". A man knows that these two are in him, but he does not know that they are conjoined in the same way as they are conjoined in the Lord, with this difference that in the Lord they are Life, whereas in man they are receptacles of life. What the forms of those receptacles are like cannot be unfolded, those forms being spiritual and spiritual things transcending the things of this world. They are forms within forms up to a third degree,* an innumerable quantity of them, distinct from one another, yet in harmony with one another, each one being a receptacle for love and wisdom. The originator forms are in the brains and are the starting-points and heads there of the nerve-fibres, along which their efforts and forces flow down to all the organs in the body, both the more excellent and the less excellent, giving rise to sensation in the sensory organs, to motion in the motor organs, and, in the other organs, to the functions of nutrition, chyle-formation, blood formation, separation, purification and reproduction, thus giving rise in each one to its own use.

These things having been premised, it is now to be seen that

(1) these forms, the receptacles for love and wisdom, first come into existence with man when conceived and being developed in the womb,

(2) from these forms are drawn out and produced in a connected series every part of the body from the head to the soles of the feet,

(3) the production of these is effected in accordance with the laws of Correspondence, and consequently every part of the body, internal and external, is a correspondent.

[[2]] [71.] (1) That these forms, the receptacles for love and wisdom, first come into existence with man when conceived and being developed in the womb, can be established from practical knowledge and confirmed by reason.

From practical knowledge: From the first stages of the embryo's development in the womb after conception, and also from the first stages of the chick's development in the egg after sitting commences. The first forms themselves are not visible to the eye, but only the parts they first produce, constituting the head. It is well known that the head at first is relatively larger and that from it is put forth the web for every part of the body. It can be seen from this that those forms are the starting points.

By reason: Because all creating is from the Lord as a Sun, He being Divine Love and Divine Wisdom, and it is by the operation of these that the creating of man is effected. The forming of the embryo, and so of a human infant, in the womb is like a creating. It is termed "generation," because it is effected by a bringing across (traductio). Hence it follows that with man specially the first forms are receptacles of love and wisdom, and that the creating of everything else constituting a human being is effected by means of them. Besides, no effect comes forth from itself but from a prior cause, called the effecting cause, and neither does this come forth from itself but from the cause called "end," within which there is, both in effort and in idea, everything that follows-in effort in the Divine Love, in idea in the Divine Wisdom, these being the End of ends. This truth will be more fully established from things that follow.

[2] [[3]] [72.] (2) That from these forms are drawn out and produced in a connected series every part of the body from the head to the soles of the feet, can also be established from practical knowledge and confirmed by reason.

From practical knowledge: Because from those primitive forms nerve-fibres are drawn out to the sensory organs of the face, the eyes, ears, nose and tongue: also to the motor organs, namely, the muscles, throughout the body: likewise to all parts of the visceral system fulfilling various functions in the body. All these organs are nothing else than structures woven out of the fibres and nerves issuing forth from the two brains and from the spinal marrow. The very blood-vessels, out of which also the structures are formed, are likewise woven out of fibres from the same source. Any one skilled in anatomy can see that there are, round about the cerebrum as well as inside it, and in the cerebellum and in the spinal marrow, small spheres like little particles, termed cortical and cineritious substances and glands; and that every one of the nerve-fibres in the brains, and all the nerves composed of them throughout the body, issue and go forth from those small spheres or substances; these latter are the initial forms from which every part of the body from head to foot is drawn out and produced.

By reason: Because there could be no nerve-fibres without originating sources; and because the organic structures of the body, composed of the fibres variously woven together, are effects, unable to live, feel and move of themselves, but doing so from the sources originating them, through the continuum they together form. This may be illustrated by examples. The eye does not see of itself, but does so from the Understanding, through this continuum: it is the Understanding that sees, by means of the eye: it is the Understanding, too, that moves the eye, directs it to different objects and sharpens the sight. Neither does the ear hear of itself, but does so from the Understanding, through this continuum: it is the Understanding that hears, by means of the ear: it directs it, too, makes it attentive and adjusts it to different sounds. The tongue, again, does not speak of itself, but does so from the Understanding's thought. It is the thought that speaks, by means of the tongue, changing the sounds and heightening their inflexions at will. The same with the muscles: they do not move of themselves: it is the Will together with the Understanding that moves them and sets them in action as it wishes. It is clear from these examples that nothing in the body feels or moves of itself, but does so from the sources originating it, where the Will and Understanding reside, which consequently in man are the receptacles for love and wisdom; it is clear, too, that these are the first forms, the sensory and motor organs being forms derived from them; for influx follows the same course that formation has taken, there being no influx from the organs into the first forms, but from the first forms into the organs. This latter influx is spiritual influx, whereas the other is natural, or, as it is also termed, physical influx.

[3] [[4]] [73.] (3) The production of these is effected in accordance with the lazes of Correspondence, and consequently every part of the body, internal and external, is a correspondent. Hitherto no one in the world has known what "Correspondence" is, because no one has known what the "spiritual" is, and Correspondence exists between what is natural and what is spiritual. Whenever anything derived from what is spiritual as its origin and cause, is made visible and perceptible before the senses, then there is Correspondence between them. Such correspondence exists between the spiritual and natural things in man: the spiritual things are all things of his love and wisdom, consequently all things of his Will and Understanding, and the natural things are all things of his body. These latter, because they have come into existence from the former and continue to draw their existence from them, that is, to subsist therefrom, are correspondents, and in consequence, the two act as one, just as end, cause and effect do. Thus, the face acts as one with the affections of the lower mind (animus),** the speech acts as one with the thought, and the actions of every member act as one with the Will; similarly with the rest of the body. The universal law in regard to correspondences is that the spiritual thing conditions itself for the use that is its end in view, and then, by means of heat and light, actuates the use and regulates it, and clothes it with intermediary things provided for that purpose, so that finally a form is created serving the end in view. In that form, what is spiritual occupies the position of "end," the use the position of "cause," and what is natural the position of "effect"; in the spiritual world, however, what is substantial is in place of what is natural. All things in man are forms of this description.

[[5]] More about Correspondence can be seen in the work HEAVEN AND HELL, Nos. 87-102, 103-115: and about various correspondences in ARCANA CAELESTIA, namely, the correspondence of the face and its expressions with the affections of the mind, Nos. 1568, 2988-9, 3631, 4796-7, 4800, 5165, 5168, 5695, 9306: the correspondence of the body in posture and action with intellectual and voluntary things, Nos. 2988, 3632, 4215: the correspondence of the

Senses in general, Nos. 4318-30;

Eyes and sight, Nos. 4403-20;

Nose and smell, Nos. 4624-34;

Ears and hearing, Nos. 4652-60;

Tongue and taste, Nos. 4791-805;

Hands, arms, shoulders and feet, Nos. 4931-53; Loins and organs of generation, Nos. 5050-62;

Viscera inside the body, in particular the stomach, the thymus gland, and the receptacle and ducts of the chyle, Nos. 5171-89;

Spleen, No. 9698;

Peritonaeum, kidneys and bladder, Nos. 5377-96; Skin and bones, Nos. 5552-73;

Xiphoid (or ensiform) cartilage, No. 9236;

Memory of abstract things, No. 6808;

Memory of material things, No. 7253:

the correspondence of heaven with man, Nos. 911, 1900, 1928, 2996, 2998, 3634, 3636-43, 3741-5, 3884, 4041, 4279, 4523-4, 4625, 6013, 6057, 9279, 9632: the knowledge of correspondences with the ancients was the chief of knowledges, specially with the orientals, though it has at the present day become completely lost, Nos. 3021, 3419, 3472-85, 4280, 4749, 4844, 4964, 4966, 5702, 6004, 6692, 7097, 7729, 7779, 9391, 10252, 10407: without a knowledge of correspondences the Word is not understood, NOS. 2890-3, 2987-3003, 3213-27, 3472-85, 8615, 10687: all things seen in the heavens are correspondents, NOS. 1521, 1532, 1619-25, 1807-8, 1971, 1974, 1977, 1980-1, 2299, 2601, 3213-26, 3348, 3350, 3475, 3485, 3745, 9481, 9575-7: all things in the natural world and its three kingdoms correspond to all things in the spiritual world, NOS. 1632, 1881, 2758, 2890-3, 2987-3003, 3213-27, 3483, 3624-49, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211, 9280.

In addition to the above, the ARCANA CAELESTIA treats of the correspondence of the natural sense of the Word, which is its literal sense, with spiritual things which are the things of love and wisdom in the heavens from the Lord, these things constituting its internal sense: this correspondence, moreover, you may see confirmed in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, NOS. 5-26, and further on in NOS. 27-69. To form an idea of the correspondence of the Will and Understanding, what has been said above may be consulted, NOS. 366 and 367.***
* Translator understands: three degrees, one within the other.
** Swedenborg uses two Latin terms for "mind," mens and animus. The former is the higher level of the mind in which the Will and Understanding are rationally active; the latter is the lower level in which desires and ideas connected with the body and the world are active.
*** Probably Heaven and Hell.

D Wis (Mongredien) n. 3

Divine Wisdom (Mongredien) n. 3

sRef Ps@71 @6 S1' 3. [74.] III

THE FORMATION OF MAN IN THE WOMB BY THE LORD, BY INFLUX INTO THOSE TWO RECEPTACLES

As, in the formation of man in the womb, spiritual things conjoin themselves with the natural things, there are many things connected with it that do not admit of description, being spiritual things that are abstracted from things that are natural, and consequently no words for them exist in natural language other than a few general terms which one person comprehends more intelligently than another; still, by the use of these and of such comparisons as are also correspondences, the following points may be explained:

(1) The Lord conjoins Himself to man in the mother's womb as soon as conception takes place, and forms him.

(2) He conjoins Himself in those two receptacles, in the one by means of love, in the other by means of wisdom.

(3) The love and wisdom acting simultaneously and in harmony, form each and all things, yet in all of them, they are themselves distinct from each other.

(4) The receptacles are distinguished with man into three degrees, one within the other, the two higher degrees being dwelling-places of the Lord, but not the lowest one.

(5) The one receptacle is co be the Will of the future human being, the other to be his Understanding, yet there is nothing whatever of his Will and Understanding present during formation.

(6) In the embryo before birth there is life, but the embryo has no consciousness of it.

[75.] (1) The Lord conjoins Himself to man in the mother's womb as soon as conception takes place, and forms him. By the Lord, here and elsewhere, is meant the Divine, proceeding forth from Him as a Sun of heaven, where angels are: by this Divine and through it all things in the whole world have been created; that it is Life Itself has been shown before. That this Life Itself, as soon as conception takes place, is present and forms, follows from these things: that a man must be formed by Life Itself in order that he may be the form of life, which form is a man: in order that he may be an image and likeness of God, this being also a man: in order that he may be a recipient of love and wisdom from the Lord, these being life, and thus be a recipient of the Lord Himself.

That a man is in the Lord, and the Lord in him, and that the Lord has an abode with him, if he loves Him, the Lord Himself teaches. The Lord prepares this for Himself in the womb, as will be seen in the following pages. On this account Jehovah, or the Lord, is called in the Word,

Creator, Former and Maker from the womb (Isaiah xliii. 1; xliv. 2, 24; xlix. 5),
and it is said in David that

He was cast upon Him from the womb, and, He was laid upon Him from the womb (Psalms xxii. 10; lxxi. 6).

While man is in the womb, he is in a state of innocence; his first state after birth, therefore, is a state of innocence; and it is only in man's innocence that the Lord dwells with him: more especially therefore does He do so when he, as it were, is innocence. Man is then in a state of peace likewise. The reason he is then in a state of innocence and of peace is that the Divine Love and the Divine Wisdom are Innocence itself and Peace itself, as may be seen in HEAVEN AND HELL, Nos. 276-283 and 284-290.

I foresee that as you read these things some doubts will occur to you, but read on to the end, and then reconsider, and the doubts will no longer appear.

[2] [76.] (2) He conjoins Himself in those two receptacles, in the one by means of love, in the other by means of wisdom. This follows from a preceding passage, in which it was shown that every part of the body, both internal parts and external parts, from head to foot, is formed and brought forth from these two receptacles. And because from them are the inceptions and commencements of all the parts, it follows that the Divine, which is that which forms, is in them, and is, through them, in the things extended from them: not that the Divine is in them or in the things extended from them, materially, but spiritually: for it is in their uses, and these regarded in themselves are immaterial, whereas things necessary as means by which the uses become effects, are material.

These two receptacles which are the first beginnings of the human being come from the father; the bringing forth of this up to the full time of birth is from the mother; for the seed comes from the male: he possesses seminal vessels and testicles in which the seed is elaborated and secreted; the woman gives it reception: she possesses a womb, in which there is heat by which it is stimulated, and little mouths through which it is fed. Nothing in Nature comes into existence except from a seed, nor does anything grow except by heat. In what form those first beginnings of a human being are, will be described also later on.

The rudiment of man being a seed, and this rudiment being a receptacle of life, having two parts, it is clear that the human soul is not life from life, that is, not life in itself, for there is no life other than the One Only Life, and that is God. The source of man's feeling that he possesses life has been described elsewhere. And as there is extension of the receptacles from the brains by means of the nerve-fibres into every part of the body, it is evident that there is also extension of the reception of life into every part, and that thus the soul is not in this part or that part, but in everything of the form originating from those receptacles, in just the same way as a cause is present in the things caused by it, or as a principle is present in its applications.

sRef John@14 @20 S3' sRef Mark@10 @8 S3' [3] [77.] (3) The love and wisdom acting simultaneously and in harmony, form each and all things, yet in all of them, they are themselves distinct from each other. Love and wisdom are two distinct things, just as heat and light are; heat is felt, so is love: and light is seen, so is wisdom; wisdom is seen when a man is thinking, and love is felt when he is being affected. Yet, in the work of forming, they do not operate as two, but as one; and this is just like the sun's heat and light in the world: in spring and summer, the heat co-operates with the light, and the light with the heat, quickening growth and causing germination. In the same way, love, when in a state of peace and tranquility, co-operates with wisdom, and the wisdom with the love, and so produces and forms; this is the case in the embryo and in the man. That the co-operation of love and wisdom is like the co-operation of heat and light is plainly seen from things appearing in the spiritual world. In that world, love is the heat, and wisdom is the light, and it is entirely according to the union of love and wisdom with angels that everything in them lives and everything round about them flourishes. That union is a reciprocal one, the love uniting itself with the wisdom, and the wisdom uniting itself with the love in return; hence the love acts, and the wisdom reacts: and it is due to this quality of reciprocality that all effects come into existence. [[2]] There is such a reciprocal union with those in whom the Lord is, and consequently there is with them reciprocation between their Will and their Understanding, also between their good and their truth, as well as between their charity and their faith; indeed, there is such a reciprocal union between the Lord Himself and the Church, which is meant by the Lord's words to the disciples in John that

they might be in Him, and He in them (xiv. 20 and elsewhere).

The same union is meant, too, by the union of man and wife, in Mark:

They twain shall be as one flesh; wherefore they are no more twain but one flesh (x. 8);

for a man is born to be Understanding, and thence wisdom, but a woman to be Will and thence affection that is of love, respecting which see the work HEAVEN AND HELL, Nos. 366-386.

[[3]] As there are the two things, love and wisdom, effecting formation of the embryo in the womb, there are, in consequence, two receptacles, one for the love, the other for the wisdom; consequently also there are pairs everywhere in the body, which are, in a similar manner, distinct from each other, and yet united: there are two cerebral hemispheres, two eyes, two ears, two nostrils, two chambers in the heart, two hands, two feet, two kidneys, two testicles: the other viscera are in two parts also; and everywhere the part on the right side has respect to the good of love, and the part on the left to the truth of wisdom. That these two are so conjoined that they act as one mutually and reciprocally, any diligent investigator can see, if he takes the trouble. The union itself is visibly displayed in the nerve-fibres extending down back and front, and inter-connecting in the middle. Furthermore, it is for this reason that in the Word this duality is signified by "right" and "left".

All this makes evident the truth that love and wisdom, acting simultaneously and in harmony in the embryo, form each and all things, yet in all of them, they themselves are distinct from each other.

[4] [78.] (4) The receptacles are distinguished with man into three degrees, one within the other, the two higher degrees being dwelling-places of the Lord, but not the lowest one. Perhaps some reader may form a mistaken idea about the first beginnings of the human form in the seed from the man, owing to their being called "receptacles," the very word "receptacle" easily giving rise to the idea of a vessel or little tube. I should like, therefore, so far as the words of natural language allow, to give an outline and description of that initial form as it was visibly shown me in the heavens.

These receptacles are not in the shape of a hollow tube or folded over, like small vessels, but are like a brain, being a very small and indistinct image of one, with, in front, the outline of what looks like a face; nothing was seen attached to it below. The upper rounded portion of this primitive brain was a compact cluster of little globes or spheres close together; each of these little spheres was a cluster of similar but more minute little spheres, and each of these latter, again, of little spheres still more minute. In the front part of it, where it was flattened, was seen something outlined for a face, there being, however, no fibre in the angle between the upper rounded portion and this flattened part. The upper rounded portion was covered all over with a very fine transparent membrane. Such is the earliest beginning of a human being, as visibly shown me, its first or lowest degree being the cluster first described, its second or middle degree the cluster next described, and its third or highest degree the cluster last described; thus one degree was within the other.

[79.] I was told that within each little sphere there were interweavings beyond description, becoming more and more marvelous with each degree; also that in each one the right side is a bed or receptacle for love, and the left side a bed or receptacle for wisdom, and that by a wonderful system of interconnections these are partners and comrades as it were throughout, being in this respect just like the two hemispheres of the brain. [[2]] Moreover it was shown me in the light that shone upon it, that the grouping of each of the two interior degrees was, in respect of "situation and flowing" (situs et fluxio),* in the order and form of heaven, while the grouping of the third degree, in respect of "situation and flowing," was in the form of hell. This is the reason for its being said that the receptacles are distinguished with man into three degrees, one within the other, the two higher degrees being dwelling-places of the Lord, but not the lowest one; the reason it is not, is that owing to hereditary taint man is born opposed to the order and form of heaven, and thus into evils of every kind, and this taint is in the natural degree, which is the lowest degree of man's life; this taint is not removed unless the interior degree, formed for receiving love and wisdom from the Lord, is opened with him. How this degree is opened, however, and also how the inmost degree is, the Lord teaches in the Word, and it shall be told later on. For further light on these things, however, see what was said Nos. [28-31] on the subject of degrees and on the subject of the brain No. [776, APOCALYPSE EXPLAINED].

[80.] These degrees, although interior, are called higher degrees. This is because degrees can be either in successive order or in simultaneous order. Things in successive order are things higher and lower, whereas things in simultaneous order are things interior and exterior; and the same things that are interior when in simultaneous order are higher when in successive order; this applies also in regard to exterior and lower.

It is because there are three degrees in man that the heavens are of three degrees, for the heavens consist of men who have become angels. The heavens, in relation to degrees in successive order, are seen one above another, and in relation to degrees in simultaneous order, one within another. Hence, in the Word "high" signifies what is internal, and the Lord is called the Most High, because He is in the most internal things.

Now because man at his first beginning is such a dwelling-place of the Lord as above described, and because at that time those three degrees are open, and because everything that proceeds forth from the Lord as a Sun is, in its least things and in its greatest things, Man, as shown earlier in this section, therefore extension cannot be into any other form than the human form, nor can that extension be effected in any other way than by rays of light derived from wisdom, with heat derived from love as intermediary; thus it is effected by vivified nerve fibres which are embodied rays. That a determination similar to this does exist, is apparent to the eye.

[[3]] [81.] In the case of human beings the degrees of life are three in number; in the case of animals, however, there is only the lowest degree, not the two higher ones; consequently, the first beginnings of their life are not receptacles for the Lord's love and wisdom, but only receptacles for natural affection and natural knowledge, into which latter indeed they are born. With the clean beasts, these receptacles are not bent contrary to the order of the flux (fluxus)** of the universe, but are in conformity with it; the consequence is that by reason of being so born they are moved to carry out their functions as soon as they are brought forth, and at the same time know how to perform them. For animals have not been able to pervert their affections, lacking an intellectual which is capable, from spiritual light, of thinking and reasoning, and so they have not been able to do violence to the laws of Divine Order.

[5] [82.] (5) The one receptacle is to be the Will of the future human being, the other to be his Understanding, yet there is nothing whatever of his Will and Understanding present during formation. Will and Understanding do not commence with man prior to the opening of the lungs, which only takes place after birth; for then the receptacle for love becomes the man's Will, and the receptacle for wisdom becomes his Understanding. The reason that only when the lungs have been opened do those receptacles first become his Will and Understanding, is that the lungs correspond to the life of the Understanding, and the heart to the life of the Will, and without the co-operation of Will and Understanding a human being has no life of his own, just as without the co-operation of love and wisdom there is no life by which the embryo is formed and vivified, as said above. In the embryo, only the heart beats and the liver leaps: the heart's motion is for circulating the blood, and the liver's motion for taking in nourishment: from these is the motion of the other viscera. This is the motion that is felt as a pulsation after the middle period of gestation.

This motion, however, is not the effect of any life in the foetus of its own. The life that is proper to man is a life of Will and a life of Understanding, an infant's life being a life of commencing Will and commencing Understanding. It is only from these two that the sense-life and the motor-life has existence in the body; this life cannot exist from the beating of the heart alone; it exists from the conjunction of this with the respiration of the lungs. That this is so is clear from the case of those in possession of both Will and Understanding, when in a swoon or being suffocated; their breaths being suspended, they have as it were become dead: they are without sensation and their limbs are motionless: they have neither thought nor will: yet the heart continues to contract and the blood to circulate. But immediately the lungs return into their proper breathing, the man comes again into his activity and sensation, and into his Will and Understanding.

From all this, a conclusion may be drawn as to the nature of the life the foetus has in the womb, when the heart only is in action and not as yet the lungs, namely, that there is nothing of the life of Will or of the life of Understanding present in it, but that only life from the Lord actuates the process of formation, from which life the man afterwards will live. More about this, however, will be seen in a subsequent section.

[6] [83.] (6) In the embryo before birth there is life, but the embryo has no consciousness of it. This follows from all that has been said above; it also follows that the life from which the embryo lives in the womb is not life of its own, but of the Lord only, Who alone is life.
* Translator understands "situation and flowing" to mean "How the spherules were arranged" and "The course taken by the spherules themselves, or by any motion passing from one spherule to another".
** Translator understands "The continuous and orderly movement of all things."

D Wis (Mongredien) n. 4

Divine Wisdom (Mongredien) n. 4

4. [84.] IV

THERE IS A LIKENESS AND ANALOGY BETWEEN MAN'S FORMATION IN THE WOMB AND HIS REFORMATION AND REGENERATION

The way man is reformed is altogether similar to the way he is formed in the womb, the only difference being that the man to be reformed has Will and Understanding, whereas in the womb he has not. Still, this difference does not in any way prevent there being this likeness and analogy. For, in reforming and regenerating a man, the Lord similarly leads his Will and Understanding, but because of the Will and Understanding being given him, the appearance is that the man himself is leading himself, that is, that he wills and acts from himself, and from himself thinks and speaks. Nevertheless he knows from the Word, and from doctrine derived from the Word, that it is not himself that does this, but the Lord: and consequently that it is only how it appears; and he may know, too, that the purpose of its so appearing is that he may be able to receive and appropriate; for if it did not so appear, there would be nothing reciprocal in him, so that he may love the Lord as the Lord loves him, and may as from himself love the neighbour, and as from himself believe in the Lord. Without this reciprocal a man would be like an automaton, and in an automaton the Lord could not be present; for the Lord desires to be loved, and therefore gives to man to desire it, from which it is clear that neither Will nor Understanding is the man's, but that both of them, considered in themselves, are just as they were in him while he was in the womb, when namely they were not his, these two faculties being bestowed upon man so that he may will and think and also do and speak, as from himself, while nevertheless knowing, understanding and believing that they are not from himself. By this means, a man is reformed and regenerated, and takes into his Will the love, and into his Understanding the wisdom, from which also he was formed in the womb. [[2]] By this means, moreover, the two higher degrees of the man's life, which, as said above, were dwelling-places of the Lord while he was being formed, are opened in him, while in addition the lowest degree which, as also stated, was inverted and bent back, is reformed.

From this analogy and likeness it is clear that, in the process of regeneration, a man is as it were newly conceived, formed, born and brought up; and this, to the end that he may become a likeness of the Lord in respect of love, and an image of Him in respect of wisdom; and, if only you will believe it, a man does in fact become new by that means; not only is he given a new Will and a new Understanding, but his spirit is given a new body as well. The things that were there, are not indeed entirely effaced but only put aside so as not to appear, and the new things are, by the love and wisdom which are the Lord, formed in the regenerated man as in a womb. For such as is a man's Will and Understanding, such also is he in each and all things, for each and all things in a man, from head to foot, are productions from them, as shown above.

D Wis (Mongredien) n. 5

Divine Wisdom (Mongredien) n. 5

5. [85.] V

WITH MAN THE WILL BECOMES AFTER BIRTH THE RECEPTACLE FOR LOVE, AND THE UNDERSTANDING BECOMES THE RECEPTACLE FOR WISDOM*

It is known that there are two faculties of life with man, Will and Understanding; for a man can will and he can understand, and what is more, he can understand what he does not will, which shows that Will and Understanding are two distinct things with man, the Will being the receptacle for love, and the Understanding being the receptacle for wisdom. From this it is clear that love is of the Will, for what a man loves, this he also wills; also that wisdom is of the Understanding, for what a man discerns or has a knowledge of, this he sees with his Understanding: the Understanding's seeing is thought. Man does not possess those two faculties as long as he is in the womb; it was shown above that the foetus, while being formed, has absolutely nothing either of Will or of Understanding. It follows from this that it is the Lord Who has prepared the two receptacles, one to be the Will of the future man, the other to be his Understanding, the receptacle called Will for receiving love, and the receptacle called Understanding for receiving wisdom, and that He prepared them by means of His own Love and Wisdom; those two receptacles, however, did not pass over into the man until he was fully formed for birth. The Lord, moreover, provided means for love and wisdom from Himself to be received in them more and more fully as the man advances to maturity and into old age.

[[2]] [86.] The reason Will and Understanding are called receptacles is that the Will is not some abstract spiritual thing, but a "subject," substanced and formed for the reception of love from the Lord: nor is the Understanding some abstract spiritual thing, but a "subject," substanced and formed for the reception of wisdom from the Lord; they have in truth a concrete existence: although hidden from sight, they nevertheless exist inwardly in the substances that constitute the cerebral cortex, also here and there in its medullary substance, particularly in the corpora striate; they are also inwardly in the medullary substance of the cerebellum, and in the spinal marrow, of which they form the nucleus. Accordingly, there are not just two receptacles but an innumerable number, each one of them being, as said above, of two parts, and also in three degrees. [[3]] That these are the receptacles, and that they are in those places, is very evident from their being the beginnings and heads of all the nerve-fibres, out of which the whole body is woven, and also from the fact that all the organs of sense and of motion are formed from nerve-fibres that run out from those receptacles, for the nerve-fibres begin in them and end in them. It is solely because the sensory and motor organs issue forth from these dwelling-places of the Will and Understanding, and are in continuous connection with them, that the sensory organs sensate and the motor organs move. In infants those receptacles are small and delicate: later on, they gather fullness and become complete in proportion to the knowledges acquired and to the affection for them; they are perfected in proportion to the intelligence and love of uses; they become flexible with innocence and with love to the Lord, whereas with the opposites of these they become solidified and hardened; changes of their state are affections; variations of their form are thoughts; the coming into existence and permanence of these changes and variations is memory; and the reproduction of them is recollection. The two, taken together, are the human mind.
* A marginal note in the MS. reads, "Or perhaps this way: With man the receptacle for love becomes after birth the Will, and the receptacle for wisdom becomes the Understanding." This form was actually used in the heading to the deleted first script of V in the MS. It is used also in No. 82, and again in No. 93.

D Wis (Mongredien) n. 6

Divine Wisdom (Mongredien) n. 6

sRef John@20 @22 S0' 6. [87.] VI

THERE IS CORRESPONDENCE BETWEEN THE HEART AND THE WILL, AND BETWEEN THE LUNGS AND THE UNDERSTANDING

This is something of which the world is in ignorance, because it has been in ignorance of what Correspondence is and of there being correspondence between everything in the world and everything in heaven: and likewise of there being in man correspondence between everything in his body and everything in his mind, for there is correspondence between natural things and spiritual things. What "Correspondence" is, however, also what the nature of it is, and with what things in the human body there is correspondence, has been already stated [No. 73].

As in man there is correspondence between everything in his body and everything in his mind, this is so in the first place with the heart and lungs. This correspondence is universal because the heart reigns throughout the body, as do the lungs also. The heart and lungs are as it were the two fountainheads of all the natural motions in the body, while the Will and Understanding are the two fountainheads of all the spiritual activities in that same body; and the natural motions of the body must correspond to the activities of its spirit, for unless they correspond, the life of the body as well as the life of the lower mind (animus) would cease. It is correspondence that causes both of these to have existence and to continue in existence.

[[2]] [88.] That the heart corresponds to the Will, or, what is the same thing, to the love, is evident from its pulse varying with each affection. Its variations consist in beating either slowly or rapidly, strongly or feebly, easily or with difficulty, regularly or irregularly, and so on; thus it is different in joy from what it is in sorrow, different in peace of mind from what it is in a fit of anger, different in bravery from what it is in fear, different when the body is heated from what it is when chilled: it differs in various ways in diseases: and so on. [[3]] All affections are of the love, and are therefore of the Will. It is because the heart corresponds to affections that are of the love, and therefore of the Will, that wise men in ancient times referred the affections to the heart, some even laying it down that the seat of the affections was there. Owing to this, it has entered into common speech to say "kind-hearted," "fainthearted," "light-hearted," "sad-hearted," "softhearted," "hard-hearted," "great-hearted," "to have little heart for," "whole-hearted," "brokenhearted," "a heart of flesh," "a heart of stone," "heavy-hearted," "tender-hearted," "base hearted," "heartless," "putting one's heart into one's work," "giving one's whole heart to," "putting new heart into," "laying a thing to heart," "taking to heart," "one's heart not being touched," "hardening one's heart against," "lifting up one's heart," "a bosom friend": hence, too, the terms "concord,"* "discord," "accord" and many others. Moreover, throughout the Word, by "heart" is signified the Will, or the love, the Word having been composed entirely by means of correspondences.

[[4]] [89.] It is the same with the lungs, by the breath (anima) or breathing (spiritus) of which is signified the Understanding**; for, as the heart corresponds to the love or the Will, so the breath (anima) or breathing (spiritus) of the lungs, which is respiration, corresponds to the Understanding. It is on this account that it is said in the Word that man is to love God "with all his heart and all his soul (anima),"*** by which is signified that he is to love Him "with all his Will and all his Understanding"; again it is said that God will create in man "a new heart and a new spirit (spiritus),**** where by "heart" is signified the Will, and by "spirit" the Understanding, because a man is being created anew when he is being regenerated; hence, also, it is said of Adam that "Jehovah God breathed into his nostrils the breath (anima) of lives"***** and made him a "living soul (anima)," by which is signified that God breathed into him "wisdom." Moreover, the "nostrils," by reason of the correspondence of the breathing effected through them, signify "perception," and it is owing to this that an intelligent person is said to "have a sharp nose," and an unintelligent person to "have a dull nose." For this reason also the Lord breathed upon His disciples, and said unto them, Receive ye the Holy Spirit (spiritus) (John xx. 22).

[[5]] By "His breathing" upon them is signified the intelligence they were to receive, and by the "Holy Spirit" is meant the Divine Wisdom teaching and enlightening men. This was done to show that the Divine Wisdom, understood by the Holy Spirit, proceeds from Himself. It is well known, too, from common speech that "soul (anima)" and "spirit (spiritus)" are used in reference to respiration, for when any one dies it is said that "he gives up the ghost (anima)" or that he "yields up his spirit (spiritus)," for he ceases then to breathe in and out. Besides, in most languages the word "spirit (spiritus)" means the two things, "a spirit in heaven" and "man's breathing," also "wind". This is the origin of the idea prevailing with many people that spirits in the heavens are like "air," and that so also are the souls of men after death, and even that God Himself is, because He is called a Spirit; whereas, on the contrary, God Himself is a Man; so, too, is a man's soul after death, and so is every spirit in the heavens. They are so called, however, because, in accordance with correspondence, "soul (anima)" and "spirit (spiritus)" signify wisdom.

[[6]] [90.] Again, that just as the heart corresponds to the Will, so the lungs correspond to the Understanding, is evidenced in a man's thought and speech. All thought is of the Understanding, and all speech is of the thought. A man cannot think unless the breathing (spiritus) of his lungs accompanies and is concordant. And so, when he is thinking quietly, he breathes quietly: if he is thinking deeply, he breathes deeply: similarly if he is thinking slowly, hurriedly, intently, calmly, ardently, etc.; if he were to hold his breath altogether he would not be able to think, except in his spirit and by its respiration; and so on. That the mouth's speech, proceeding from the thought of a man's Understanding, makes one with the breathing of his lungs, and so much one with it that he cannot utter the slightest sound or syllable without assistance from the lungs by way of larynx and epiglottis-that this is so, every one may know, if he wishes, by practical observation upon himself.

[[7]] [91.] Then another thing showing that the heart corresponds to the Will, and the lungs to the Understanding, is the universal government exercised by both heart and lungs throughout the body and in each and all things in it. That in the body there is a government exercised by the heart through the arteries and veins is recognized. That there is also a government exercised by the lungs may be verified by any anatomist; for the lungs, by their respiration, act both upon the ribs and upon the diaphragm, and through these two, by means of the ligaments and by means of the peritonaeum, upon all the viscera throughout the body, and upon all the muscles in the body, too; not only do they envelop the viscera and muscles, but they also penetrate far into them, so far indeed that there is not the least part in any one of them, from surface to centre, that does not derive some effect from the ligaments, consequently from the respiration. This is the case, most of all, with the stomach, owing to the fact that the esophagus passes through the diaphragm and joins company with the trachea issuing from the lungs. For the same reason, too, the heart has, besides its own motion, another caused by the lungs, for it rests upon the diaphragm and lies in the curve of the lungs, and is, through its auricles, attached to the lungs and in continuous connection with them; by this arrangement the respiratory motion passes also into the arteries and veins. Heart and lungs therefore have a joint dwelling within an arched space separated from the rest of the body, the space called the chest.

[[8]] A discerning investigator can see from the above facts that all living movements, called actions and coming into effect by means of the muscles, take place through the co-operation of the two motions, cardiac and pulmonary, this co-operation being present in every part, a general co-operation that is external together with a particular co-operation that is internal. Moreover, any one possessing penetration can see that those two sources of bodily motions, because they are produced by the Will and Understanding, correspond thereto.

[92.] This has furthermore been corroborated from heaven, it being granted me to be among angels who presented it to the life. By a wonderful flowing movement into gyres, which no words can describe, they formed a figure resembling a heart and another resembling a pair of lungs, together with all the structures, inner and outer, that they contain; they then moved in imitation of the flow (fluxus)****** of heaven, for heaven is in a constant effort towards such forms, the effect of the influx of love and wisdom from the Lord. In this way these angels represented every part of the heart and lungs, as well as their union, which they call the marriage of love and wisdom. They said, moreover, that throughout the body and in each of its members, organs and viscera, there is a similar marriage between the things there that are of the heart and those that are of the lungs; and they said further that where these do not both act and each perform separately its respective part, no motion that is of life originating from anything of Will would be possible there, nor any sense that is of life originating from anything of Understanding.

[[9]] [93.] From all that has now been said, anyone desiring to penetrate to causes can be instructed, and be enabled to form an idea of how the Will conjoins itself to the Understanding, and the Understanding to the Will, and how they act conjointly; an idea of how the Will conjoins itself may be had from the heart, of how the Understanding conjoins itself, from the lungs, and of the reciprocal conjunction of Will and Understanding from the conjunction of heart and lungs.

From the above the truth of the preceding section is now confirmed, namely, that with human beings the receptacle for love becomes after birth their Will, and the receptacle for wisdom their Understanding; for it is after birth that the lungs are opened and that they, with the heart, initiate the active life that is of man's Will, and the sensative life that is of his Understanding. Neither of these two lives comes into activity from either the heart's operation alone or the lungs' operation alone, but only from their co-operation; nor do they come into activity unless there is correspondence, nor in a state of unconsciousness, nor with those being suffocated.
* The Latin for heart is cor, genitive cord-is.
** The Latin word anima means both "breath" and "soul," and spiritus means both "breathing" and "spirit." As the argument here depends on the double meanings of these Latin words, they have been inserted in brackets in every case.
*** Deuteronomy vi. 5
**** Ezekiel xxxvi. 26
***** Genesis ii. 7.
****** Translator understands "situation and flowing" to mean "How the spherules were arranged" and "The course taken by the spherules themselves, or by any motion passing from one spherule to another".

D Wis (Mongredien) n. 7

Divine Wisdom (Mongredien) n. 7

7. [94.] VII

WITH MAN THE CONJUNCTION OF BODY AND SPIRIT IS THROUGH HIS CARDIAC AND PULMONARY MOTIONS: SEPARATION TAKES PLACE WHEN THOSE MOTIONS CEASE

For this to be understood some things must be stated first, which may as it were bear a torch in advance; from them the truth of the above will be seen. They are:

(1) A man's spirit is equally a man.

(2) His spirit likewise has a heart and consequently pulsation, also lungs and consequently respiration.

(3) The pulsation of the spirit's heart and the respiration of its lungs flow into the pulsation of the heart and respiration of the lungs with the man in the world.

(4) The body's life, which is natural, comes into existence and continues in existence by means of that influx; it ceases upon withdrawal of the influx, thus on separation taking place.

(5) A man, then, from being natural becomes spiritual.

[95.] (1) A man's spirit is equally a man. This you may see attested by much experience in the work HEAVEN AND HELL, Nos. 73-77, 311-316, 445-452, 461-469: also that every one is, in respect of his interiors, a spirit, in Nos. 432-444. To this it may be added that everything spiritual is, in its essence, a man, and thus everything of love and of wisdom proceeding from the Lord, for this is spiritual. The reason that everything spiritual or everything proceeding from the Lord, is a man, is because the Lord Himself, who is God of the universe, is Man, and there cannot proceed from Him anything that is not of like nature; for what is Divine is not changeable within itself, nor is it extended, and that which is not extended is everywhere the same. From this comes His Omnipresence.

The reason men have formed the idea, in regard to angels and spirits and in regard to themselves after death, that they are like ether or air without a human body, is that materialistic (sensuales) learned men have conceived this to be the case from the name "spirit (spiritus)"* being the breath of the mouth, and also from spirits being invisible and not appearing to the sight; for materialistic men only think from the bodily-sense plane and from what is material. This notion of theirs was due also to some passages in the Word having not been spiritually understood. Yet they knew from the Word that the Lord, notwithstanding His being a man in respect of flesh and bones, actually became invisible in His disciples' presence, and passed through closed doors; they knew also that in the Word angels were seen as men by a number of persons, and these angels had not put on a human form but were showing themselves in their own form to those persons before the eyes of their spirit which had been opened at the time.

In order, therefore, that men should no longer remain in a fallacious idea concerning angels and spirits and their own souls after death, it has pleased the Lord to open the sight of my spirit and so enable me to speak face to face with angels and with men deceased, to observe them, to touch them, to tell them many things about the disbelief of those now living and how they are deceived. I have been in their company daily from the year 1744 to the present time, a period of 19 years.

From the above things it can be seen that a man's spirit is [equally a man].

[2] [96.] (2) A man's spirit likewise has a heart and consequently pulsation, also lungs and consequently respiration. This must be confirmed first from experience and afterwards by reason.

From experience. The angelic heaven is distinguished into two kingdoms, one called the celestial kingdom, the other the spiritual kingdom. The celestial kingdom is in love to the Lord, and the spiritual kingdom is in wisdom from that love. Heaven is distinguished in this way, because love and wisdom in the Lord, and from Him, are two distinct things, though united nevertheless; as said above, they are distinct in the same way as heat and light coming from the sun are. Angels of the celestial kingdom, being in love to the Lord, have reference to the heart of heaven, and angels of the spiritual kingdom, being in wisdom from that love, have reference to the lungs of heaven: for as also said above, in the Lord's sight the whole heaven is like one man. Furthermore, there is an influx from the celestial kingdom into the spiritual kingdom, like the influx from the heart into the lungs, with man; in consequence there is universal correspondence of heaven with those two motions, the cardiac and the pulmonary, in every individual. I even had occasion to learn from angels that the arteries pulsate in them from their heart and that they breathe, just the same as men in the world do; and further, that there are with them variations in the pulsation according to their states of love, and variations in their breathing, according to their states of wisdom. They themselves felt their wrists and told me so, and I have myself often felt the breathing from their mouth.

[[2]] [97.] As the whole heaven is distinguished into societies according to affections that are of love, and as all wisdom and intelligence is according to affections, therefore each society has distinctive breathing, different from that of any other society, and similarly, distinctive cardiac pulsation. Owing to this, no one from one society can enter another society remote from it, nor can any one from a higher heaven descend into a lower one, or any one from a lower ascend into a higher, for in that case his heart beats with difficulty and his lungs feel compressed; least of all, can any one from hell ascend into heaven: any one venturing to do so begins to struggle for breath like some one in the death agony, or like a fish taken out of water into the air.

[[3]] The most general difference in the respirations and pulsations arises from the idea they have of God, for it is from this that differences in love and wisdom result. On account of this a nation of one religion cannot approach nations of differing religion. I have seen how Christians were unable to approach Mohammedans on account of their respiration. The easiest and gentlest breathing of all is the breathing of those whose idea of God is that He is a Man, and, amongst those from Christendom, the breathing of those whose idea of the Lord is that He is the God of heaven. On the other hand, the breathing of those who deny His Divinity, as do Socinians and Arians, is hard and rough. As pulsation makes one with the Will's love, and breathing makes one with the Understanding's wisdom, those who are to come into heaven are first inaugurated into angelic life by means of respirations that accord with it; this is effected in various ways; by this means they come into interior perceptions and into heavenly freedom.

[[4]] [98.] By reason. A man's spirit is not a substance unconnected with his viscera, organs and members, it is intimately attached to them; for that which is spiritual accompanies every thread of them from outermost things to inmost things, and so, every thread and fibre of heart and lungs as well; the consequence is that when the connection between a man's body and spirit is severed, his spirit is in a form similar to the form the man had previously; there is merely a separating of the spiritual substance from the material substance. Accordingly the spirit possesses heart and lungs just as the man had possessed them in the world, and consequently it also enjoys similar sensations and similar motions, and speech as well; without a heart and lungs there could be neither sensation, nor movement, nor speech. Around spirits also there are atmospheres, but they are spiritual atmospheres. How greatly do they go astray who assign to the soul some particular position in the body, like the brain or the heart, for a man's soul which is to live after death, is his spirit.

[3] [99.] (3) The pulsation of the spirit's heart and the respiration of its lungs flow into the pulsation of the heart and respiration of the lungs with the man in the world. This also must be corroborated from experience, and afterwards by reason.

From experience. Men do not know that, while living in the world, they have a twofold pulmonary respiration and a twofold cardiac pulsation, because they do not know that a man in respect of his interiors is a spirit, and that his spirit is equally a man. That these twofold motions, however, do exist in man continuously, and that the two motions of his spirit flow into the two motions of his body, it has been granted me to feel perceptibly. I was once reduced to the use of the former only, at a time when there were spirits with me, who, from a strong Persuasive could deprive the Understanding of all its faculty for thinking, and so, take away the ability to breathe as well. Lest this might do me harm, I was reduced to the use of my spirit's respiration only, and I then plainly felt it to be in accord with the respiration of angels in heaven. From this it was evident also that heaven in general breathes and that every angel there in particular does so too; and further that so far as the Understanding is affected, the respiration is affected as well. For the Persuasive possessed by some evil spirits in the spiritual world has at the same time a suffocating effect as well. Accordingly it is termed "suffocative" in respect of the body, and "destructive" in respect of the lower mind (animus). Sometimes, too, angels have been empowered to control my respiration, reducing my bodily respiration and by degrees suppressing it until only the respiration of my spirit remained, and then I also perceptibly felt it. Besides I was in the respiration of my spirit whenever I was in a state similar to that of angels and spirits and whenever I was raised into heaven; at such times I have been in the spirit and not in the body, at other times in both the spirit and the body. See also HEAVEN AND HELL, NO. 449, in regard to the animation of my lungs, and of my body being suspended, leaving only the animation of my spirit.

[[2]] [100.] By reason. These actual experiences establish the fact that, because every human being enjoys this double respiration, one within the other, he can think rationally from his Understanding, indeed spiritually too: and can thereby also be differentiated from animals; and furthermore that he can be enlightened in respect of his Understanding, be raised into heaven and breathe with angels, and so be reformed and regenerated.

Besides, where there is an external, there must also be an internal; and this internal must be in every action and in every sensation. The external supplies what is general, the internal supplies what is particular (singulare), and where there is not a general, there is no particular either. Accordingly, human beings possess both an external and an internal systolic motion and inhaling motion, the external systolic and inhaling motions being natural, the internal being spiritual. It is in this way that the Will can, in union with the Understanding, bring about bodily movements, and that the Understanding can, with the Will, bring about bodily sense-activities. In animals also there are both general and particular pulsations and respirations, but in their case, what is external and what is internal are both natural, whereas, in the case of human beings, what is external is natural but what is internal is spiritual.

In a word, such as is the Understanding, such is the respiration, because such is the man's spirit; it is his spirit that from the Understanding thinks, and from the Will, wills. In order that these operations may flow into the man's body and enable him to think and will on the natural plane, the spirit's respiration and pulsation must be conjoined to his body's respiration and pulsation, and there must be influx from the one into the other; otherwise transference could not take place.

sRef Matt@5 @45 S4' [4] [101.] (4) The body's life, which is natural, comes into existence and continues in existence by means of that influx; it ceases upon withdrawal of the influx, thus on separation taking place. The reason a man after death is equally a man as he was before, except that he then becomes a spirit man, is that his spiritual is adjoined to his natural-or the substantial of his spirit to the material of his body-so adaptively and so unitedly, that there is not a single fibril, or woven particle, or any smallest thread of them, in which the human of the spirit does not make one with the human of the body. And as the life of the whole and the life of the parts depend solely upon those two universal motions, the heart's systolic motion and the lungs' respiratory motion, the consequence is that when those motions cease in the body, the natural things that are material become separated from the spiritual things that are substantial, being unable to carry on together the same work, and this results in that which is the active itself, the spiritual, withdrawing from each of the things acted upon, namely, the natural things, and so the man becomes a man of another kind. This, then, is the death of the man, and it is his resurrection; on this subject, some things related from actual experience may be seen in the work HEAVEN AND HELL, Nos. 445-452, 453-460, 461-469.

[[2]] [102.] When a man's breathing ceases, he appears to have died, yet he is not dead until the motion of his heart also ceases, and usually this does not take place till later. That a man is not dead till then, is evident from the life possessed by infants in the womb and also from the life possessed by adults in fainting-fits or in states of suffocation, in which the heart continues contracting and expanding, while the lungs are quiescent; they are alive nevertheless, though without sensation and without movement, and so not conscious of any life. The reason for this is that, though it is true their spirit's respiration is continuing, there is no corresponding bodily respiration, and consequently there cannot be any reciprocation between the two vital motions, the motion of the heart and the motion of the lungs; without that correspondence and without that reciprocation, there is no life in sensation, neither is there any action.

It is the same with the natural life of a man's body as with the spiritual life of his mind; if his Will and Understanding, or his love and wisdom, do not act conjointly, no rational operation takes place. If the Understanding, or the wisdom, ceases to act, the Will with its love becomes as if dead; yet it is still alive, though not conscious of itself, provided the Understanding is only temporarily inactive, as in cases of loss of memory. It is quite different if the Will, or love, ceases to act; then it is all over with a man's mind, just as it is all over with him when his heart stops beating. That the separation of the spirit from the body takes place in most cases the second day after death supervenes, it was given me to know through my speaking with different deceased persons who were then spirits, the third day after.

[5] [103.] (5) A man, then, from being natural becomes spiritual. A natural man and a spiritual man are entirely different from each other; to such an extent do they differ that there is no possibility of their being together. Any one not knowing what the spiritual is in its essence, may suppose it to be only a purer natural which in man is called the rational. The spiritual, however, is above the natural and as distinct from it as midday light compared with the shades of evening in autumn. No one can become acquainted with that distinction and that difference except one who is in both worlds, the natural and the spiritual, and to whom it is granted to alternate between them, being now in the one, now in the other, and so, by his reflections upon them, to look at the one from the other. It having been granted me to be in a position to do this, I have become informed as to the nature of a natural man and the nature of a spiritual man, who is a spirit. In order that others may know this, it must he briefly described.

[104.] A natural man, in everything of his thought and speech and in everything of his Will and action, has matter, space, time and quantity as their "subject"**: these with him are fixed and permanent things, nor is he free from them in any idea of his thought or of his speech therefrom, or in any affection of his Will or in any action proceeding from it. [[2]] A spiritual man, or spirit, does not have these things as "subjects," but only as objects, the reason for this being that in the spiritual world there are objects exactly like the objects in the natural world; there are lands, there are plains, there are fields, there are gardens and woods: there are houses with rooms in them, and in the rooms all useful things: there are garments, too, women's garments and men's garments such as there are in the world: there are tables, foods, drinks, such as there are in the world: there are animals as well, both harmless ones and harmful ones; there are consequently spaces and times, and also numbers and measurements; all these things being so like the things in the world that the eye can detect no difference at all; yet they are all nevertheless appearances of wisdom and perceptions of loves, the appearances being of the angels' Understanding and the perceptions being of the angels' Will. For the objects are created in a moment by the Lord, and in a moment also are dissipated. They endure or they do not endure according as the spirits or angels continue or do not continue in the wisdom and love of which they are the appearance; this is the reason they are only the objects of their thoughts and affections, their "subjects" being the things from which the appearances are derived, which, as said, are the things of wisdom and of love, thus spiritual things. For example, when they see spaces, they do not think about them from the space they contain: when they see gardens, trees, fruits, shrubs, flowers and seeds, they do not think about them from the outward appearance they present but from those things that are the source of their appearing; and similarly with everything else. [[3]] Hence it is that the thoughts of spiritual beings are altogether different from the thoughts of natural beings: their affections likewise; they are so different, indeed, that they transcend the thoughts of natural beings, and do not fall into natural ideas, except in some degree into interior rational sight, and then only by withdrawing or removing from one's thought, when thinking about qualities, everything to do with quantities.

[105.] It is evident from this that angels possess a wisdom that to natural men is incomprehensible, and is moreover inexpressible. Their thoughts being so different, their speech is consequently different, too; so much does it differ from man's speech that they do not agree in respect of a single word. It is the same with their writing; although, as regards its letters, it resembles the writing of men in the world, even so it cannot be understood by anyone in the world. In their writing each consonant is a complete idea, and each vowel is an affection; the vowels, moreover, are not written, but pointed.*** Their manual works, which are innumerable, and the duties of their occupations, likewise differ from the works and duties of natural men in the world, and therefore cannot be described in human language.

[[4]] It can be perceived from these few instances that "natural" and "spiritual" are as different as darkness and light. However, there are many varieties of this difference, for there are sensual spiritual men, rational spiritual men and celestial spiritual men; there are evil spiritual men and good spiritual men. The difference varies with the affection and with the thought therefrom, and the appearances presented vary with the difference.

The above makes it plain that a man from being a natural man, becomes a spiritual man as soon as his body's lungs and heart cease their motions, and his material body becomes on that account separated from his spiritual body.
* The Latin word anima means both "breath" and "soul," and spiritus means both "breathing" and "spirit." As the argument here depends on the double meanings of these Latin words, they have been inserted in brackets in every case.
** The Latin word "Subjectum" is used by Swedenborg in a philosophic sense, as that in and by which another thing has actuality. Thus, the eye is the "Subject" in which and by means of which the mind's seeing of external things has effective existence.
*** In the Hebrew language, the vowels are said to be "pointed" because there are no vowel letters, the vowel sounds being indicated by small signs below, or above, or within, the consonants.

D Wis (Mongredien) n. 8

Divine Wisdom (Mongredien) n. 8

8. [106.] VIII

THERE DOES NOT EXIST, NOR CAN THERE EXIST, ANY ANGEL OR SPIRIT WHO HAS NOT BEEN BORN A HUMAN BEING IN THE WORLD

It may be found demonstrated in HEAVEN AND HELL, Nos. 311-317, that angels have not been created angels directly, but that all who are in heaven, or who ever were in heaven, were first born as human beings and became angels after a life spent in the world. That neither is it possible for any angel to have come into existence except from being born a human being in the world, and that this is according to Divine Order, will be seen from the following:

(1) There is in man an angelic mind.

(2) It is not possible for such a mind to be formed except in a man.

(3) Nor, except in man, can it be procreated, and, by means of procreation, be multiplied.

(4) It is owing to spirits and angels having been men, that they are able to continue existing and to live for ever.

(5) It is owing to this also that they can be adjoined to, and conjoined with, mankind.*

(6) And thus heaven, which was the end-in-view of creation, can come into existence.

[[2]] [107.] (1) There is in man an angelic mind. It is well known in Christendom that man is born for heaven, and also that if a man lives well he will go to heaven, there to be associated with angels as one of them: furthermore, that he has been given a soul or mind which is of such a nature and which will live for ever: and that this mind, regarded in itself, is wisdom from the Lord, derived from love to Him, and that angels also have similar minds. It is obvious from this that there is in man an angelic mind. In addition to which, this mind is the man himself, for everyone is man by virtue of it: and so, everyone is such a man as that mind is. The body, with which that mind is clothed and encompassed in the world, is, in itself, not a man, for the body cannot be wise from the Lord and love Him of itself, but only from the mind within it. This, moreover, is the reason for the body being separated and thrown off when the mind is about to depart and become an angel. The reason the mind then comes also into angelic wisdom is that its higher degrees of life are then opened. For everyone has three degrees of life; the lowest is the natural degree: men in the world are in this; the second is the spiritual degree: all angels in the lower heavens are in this; the third is the celestial degree, in which is every angel in the higher heavens. And a man is an angel in proportion as, by means of wisdom from the Lord and by means of love to Him, the two higher degrees are opened with him in the world; still he is not aware in the world that these degrees are opened, before he is separated from the first degree, which is the natural; this separation is effected by the death of the body. That he is then wise, as an angel is, although he was not so in the world, it has been given me both to see and to hear. I have seen a number of both sexes in the heavens, who had been known to me when they were on earth, and who, while there, had believed in simplicity the things that are from the Lord in the Word, and had faithfully lived in accordance with them, and in heaven they were heard speaking ineffable things, as angels are said to do.

[2] [108.] (2) It is not possible for such a mind to be formed except in a man. There are several reasons for this. One is that all Divine influx is from first things into ultimates (or "outermost things"), and, through the connection with ultimates, into intermediate things: and in this way the Lord connects all things of creation together; on account of this He is called "the First and the Last."** It was moreover for that reason that He came into the world and put on the Human Body, and also that he glorified Himself there, so that from first things and at the same time from ultimates, He might rule both the whole heaven and the whole world. It is the same with all Divine operating. That this is so, is due to the fact that in ultimates all things exist together; for all things that are in successive order, are, when in ultimates, in simultaneous order, and consequently everything in this latter order is in unbroken connection with everything in the former. From this it is obvious that the Divine, in that which is ultimate (or "outermost"), is in its fullness. What successive order is and the nature of it, may be seen above [No. 80], also what simultaneous order is and its nature. It is evident therefore that all creating is effected in ultimates and that all Divine operating passes through down to ultimates, and there creates and operates.

[109.] That the angelic mind is formed in man is evident from his formation in the womb, and also from his formation after birth, and from this, that it is according to a law of Divine Order that all things should, from their ultimates, return to the first "from which they originated" (ex quo) and man to the "Creator by Whom he was created" (a quo).

[[4]] From man's formation in the womb: This is clear from what was said in Nos. [75, 76, 82, 83], showing that it is while there that man, up to the time of birth, is being fully formed, out of life from the Lord, for the receiving of life from Him, for the receiving of love by means of the future Will, and for the receiving of wisdom by means of the future Understanding, these together constituting the mind able to become angelic.

[[5]] From his formation after birth: in that all the means are provided enabling a man to become such a mind; for every nation possesses a religion and the Lord's presence is everywhere, and there is conjunction with Him according to a man's love and the wisdom therefrom. Thus, in everyone there is the possibility of his being formed for heaven, and, with whoever desires it, there is a continual forming for heaven, from infancy to old age, so that he may become an angel.

[[6]] [110.] It is according to a law of Divine Order that all things should, from their ultimates, return to the first from which they originated. This can be seen from every created thing in the world. A seed is "the first" of a tree: from it the tree begins coming up out of the ground, then grows and branches, blossoms, bears fruit and in the fruit places seed again, thus returning to that from which it began. It is the same with every shrub, every plant, and every flower. A seed, again, is "the first" of an animal: the animal is formed in a womb or in an egg until the time of birth: after birth it grows up, becoming an animal of the same kind, which on reaching maturity, has seed in itself; thus, everything in the animal kingdom, like everything in the vegetable kingdom, from "a first" grows up to its ultimate, and from its ultimate rises again to the first from which it began. Similarly in the case of man, but with the difference that "the first" of an animal or vegetable is natural, consequently when it has grown up, it passes back into Nature, whereas "the first" of a human being is spiritual like his soul, capable of receiving Divine Love and Wisdom; this, when separated from the body which passes back into Nature, cannot but return to the Lord from Whom it had life.

Other instances of this law are found in both the animal and vegetable kingdoms; in the vegetable kingdom, in their resuscitation from ashes, and in the animal kingdom, in the metamorphosis of caterpillars into chrysalises and butterflies.

aRef Isa@41 @4 S3' aRef Rev@1 @11 S3' aRef Isa@44 @6 S3' aRef Rev@1 @17 S3' aRef Isa@48 @12 S3' aRef Rev@22 @13 S3' [3] [[7]] [111.] (3) Nor, except in man, can the angelic mind be procreated, and, by means of procreations, be multiplied. Anyone acquainted with the nature of substances in the spiritual world, and, in comparison, the nature of material substances in the natural world, can easily see that there does not take place, nor could there take place, any procreation of angelic minds except in, and from out of, those who dwell in the ultimate (or "outermost") work of creation, the earth. As, however, the nature of substances in the spiritual world as compared with; material substances in the natural world is not known [it must be described].

Substances in the spiritual world have all the appearance of being material: they are not material, however, and, not being material, they do not stay constant; they are correspondents of the affections of angels, continuing as long as the affections, or the angels, are present, and disappearing when they cease to be present. The same would be the case with angels if they were to be created in that world. But in addition to this, there does not take place with angels, nor could there take place with them, any other procreating and resultant multiplying than a spiritual one, and this is a procreating and multiplying of love and wisdom, such as takes place also in the souls of men who are being born anew or regenerated. In the natural world, on the other hand, there are material substances by means of which, and out of which, procreations, and afterwards the forming of them, are possible; thus, there can be a multiplying of human beings, and thereby of angels.

[4] [[8]] [112.] (4) It is owing to spirits and angels having been men, that they are able to continue existing and to live for ever. This is because the angel or spirit, in virtue of his having been first born a human being on earth, has that in him which continues to exist, for he brings with him out of the inmost things of Nature a medium between the spiritual and the natural, which medium provides him with termination, so that he may be continuously existent and permanently himself. Owing to this, he possesses something that has relation with things in Nature, and also something corresponding to them. By means of this also, spirits and angels can be adjoined and conjoined to mankind: for conjunction exists, and where there is conjunction, there must also be a medium; that there is such a medium, angels well know, but because it is out of the inmost things of Nature, and the words of languages are from its ultimates, it can only be described by means of abstract things. From these things it now follows that the angelic heaven, which was the end-in-view of creation, could not otherwise come into being; thus, that mankind is its seminary and source of supply.
* As will be seen in its place, a separate paragraph was not made of this heading. It is included as part of No. 4. No. 6 also is included in No. 4, and slightly altered.
** Isaiah xii, 4; xliv, 6; xlviii, 12; Revelation i, 11, 17; xxii. 13.

D Wis (Mongredien) n. 9

Divine Wisdom (Mongredien) n. 9

9. [113.] IX

THE DIVINE LOVE IS DIVINE GOOD, AND THE DIVINE WISDOM IS DIVINE TRUTH

This is because everything love does is "a good," and everything wisdom teaches is "a truth". This shows that it is in virtue of what it effects, which is a use, that the Divine Love is spoken of as Divine Good, and that also the Divine Wisdom in virtue of what it effects, which is a use, is spoken of as Divine Truth. For the effect is a doing or a teaching, the one being what love effects, the other what wisdom effects; and every effect is a use, the use being what is called "a good" and "a truth," but the good is the essence of the use, and the truth is the form of it. To explain and amplify this further would be superfluous, as every one, by employing his own reason, can see that love does, and that wisdom teaches, and that anything love does is a good, and that anything wisdom teaches is a truth, and further that a good done by love is a use, and that a truth taught by wisdom is also a use. Think over in your own mind, what love is, apart from good in an effect, and what good in an effect is, apart from its use. Is the love anything? Is the good anything? In a use, however, they are some thing, and consequently it is in use that love has its existence; similarly wisdom has its existence by means of truth; for wisdom teaches, and love does. It is on this account that the heat coming from the Sun that is the Lord, is called Divine Good, and the light from that Sun is called Divine Truth. They are so called in virtue of what they effect, the heat being the effect of love, and the light the effect of wisdom; and both effects are uses, for the heat vivifies angels, and the light enlightens them. They vivify and enlighten men likewise.

[[2]] [114.] What the Divine Love is, was stated in the preceding part; here it is necessary to state what the Divine Wisdom is. The Divine Wisdom is what is termed Divine Providence, and also Divine Order; and Divine Truths are what are called the laws of Divine Providence, treated of above,* and also laws of Divine Order. These laws have regard, on the one side to the Lord, and on the other side to man, and on both they have regard to conjunction. The Divine Love has for its object to lead man and bring him to Itself: and the Divine Wisdom has for its object to teach man the way he ought to go in order to come into conjunction with the Lord. This way the Lord teaches in the Word, and specially in the Decalogue, on which account the two tables were at the time inscribed by the finger of the Lord Himself: one table has regard to the Lord, the other has regard to man, and both have regard to conjunction. For the way to be known, therefore, the Decalogue will need to be explained, which will be done later.

[[3]] Inasmuch as man is a recipient both of Divine Love and of Divine Wisdom, he has been provided with a Will and with an Understanding, a Will in which to receive Divine Love, and an Understanding in which to receive Divine Wisdom, Divine Love to be received in the Will by means of a man's life, and Divine Wisdom in the Understanding by means of doctrine. But how the reception is effected, in a man's life by means of doctrine, and in doctrine by means of his life, is the very thing that will be taught, as clearly as it is possible to do, in explaining the Decalogue.
* APOCALYPSE EXPLAINED, NOS. 1135-1191.

D Wis (Mongredien) n. 10

Divine Wisdom (Mongredien) n. 10

10. [115.] X

THERE IS A RECIPROCAL CONJUNCTION OF LOVE AND WISDOM

That there is a reciprocal conjunction of love and wisdom, or, what is the same thing, of Will and Understanding, also of affection and thought, and similarly of good and truth, is an arcanum not hitherto revealed. Reason can detect that there is conjunction, but not that it is a reciprocal conjunction. That reason can detect that there is conjunction, is evident from the conjunction of affection and thought; for no one can think without affection; and anyone willing to investigate, will perceive that affection is the life of thought, and furthermore that such as the affection is, such is the thought; consequently if the one grows warm, the other does the same, and if the one grows cold, the other grows cold too. It is because of this that when a man is happy, he thinks happily, and when he is saddened, he thinks sadly; so also, when he is angry, he thinks angrily, and so forth. Look down from your higher thought into your lower thought, and take careful notice, and you will see.

The conjunction of love and wisdom is similar, because every affection is of the love, and every thought is of the wisdom. Similar also is the conjunction of Will and Understanding, the love being of the Will, and the wisdom being of the Understanding. Again, the conjunction of good and truth is similar, good being of love, and truth being of wisdom, as confirmed in a preceding section. Concerning this conjunction, see what is stated in DOCTRINE OF THE NEW JERUSALEM, NOS. 11-27.

[[2]] [116.] That the conjunction is a reciprocal one, may also be deduced from the case of affection and thought, in that an affection produces thought, and the thought reproduces the affection. It may be deduced especially, however, from the reciprocal conjunction of the heart and the lungs, for as shown before in Sections VI and VII, there is, with human beings, correspondence in all points between the heart and the Will, and between the lungs and the Understanding; consequently, from the conjunction of heart and lungs we can derive instruction regarding the conjunction of Will and Understanding, consequently regarding the conjunction of love and wisdom. From the parallelism established between these two pairs, it can be shown that:-

(1) The life of the Will conjoins itself to the life of the Understanding.

(2) It is a reciprocal conjunction; what its nature is.

(3) The life of the Understanding purifies the life of the Will. it also perfects and exalts it.

(4) The life of the Will co-operates with the life of the Understanding in every movement; and conversely, the life of the Understanding cooperates with the life of the Will in every sensation.

(5) Similarly with vocal sound and its speech.

(6) Similarly with both the good and the wicked, except that in the case of the wicked the life of the Will is not purified, perfected and exalted by the life of the Understanding, but is befouled, corrupted and debased by it.

(7) The love that is the life of the Will, makes all man's life.

[[3]] [117.] It should be known first, however, that by "the life of the Will" is meant love and affection, and by the "life of the Understanding" is meant wisdom, intelligence and knowledge. It should also be understood that the heart itself, together with all the blood-vessels throughout the body, corresponds to the Will, while the blood therein corresponds to the love and to its affections that are comprised, which is the life of the Will: also that the lungs, together with the trachea, the larynx, the glottis and finally the tongue, correspond to the Understanding, while the respiration, effected by the influx of air through the larynx and trachea into the bronchial tubes, corresponds to the life of the Understanding.

These things should be known in order that the truth unfolded by means of the correspondences may be rightly grasped. Now, therefore, for the parallelism.

[118.] (1) The life of the Will conjoins itself to the life of the Understanding. On the basis of the parallelism, it is clear that the life of the Will, which life is the love, flows into the Understanding and makes its inmost life: that the Understanding receives it of its own accord: and that the Will, by means of the influx of its love, first produces in the Understanding affections proper to the Will, or love, then perceptions, and finally thoughts together with ideas, in co-operation with it. That this is so, may be established from the heart's conjunction with the lungs. The heart sends the whole of its blood through its right auricle into the lungs, causing the blood-vessels in the latter to be blood-red, which makes the lungs from being white appear red. The heart sends its blood through its covering or outermost tunic, termed the pericardium, this tunic continuing to encompass the blood-vessels till they reach the innermost parts of the lungs. In this way the heart makes the life of the lungs, and gives them power, so that they can respire; respiration takes place by the influx of air into the bronchial tubes, and by their reciprocal motion, or exhaling.

[2] [119.] (2) It is a reciprocal conjunction; what its nature is. On the basis of the parallelism, it may be established that the Understanding sends back the life of the love received from the Will; not, however, along the same path as that by which it was received, but along another running by the side of it; and that hence the Will actuates life in the whole body. But this reciprocal conjunction may be more fully understood from the reciprocal conjunction of the heart and the lungs, on account of the similarity between them. As said above, the heart sends the blood through its right auricle into the lungs, and the lungs send back the blood they receive, into the left auricle of the heart, thus by a different path. The heart then pours it forth out of its left ventricle with great force to every part, through the aorta into the body, and through the carotid arteries into the brain; by means of these arteries and their ramifications, the heart operates active life throughout the body, for in the arteries the heart has active force. The arterial blood afterwards flows everywhere into the veins through which it flows back to the right ventricle of the heart, and out of this again, as before, to the lungs and back again into the left auricle. This circulation of the blood in everyone is continuous, because the blood corresponds to the life of the love, and the respiration to the life of the Understanding. It is clear from the above that there is a reciprocal conjunction of love and wisdom, and that the love is man's sole and essential life.

[3] [[2]] [120.] (3) The life of the Understanding purifies the life of the Will. This is not only clear from their correspondence with the lungs and the heart, but also from the fact that man is born into evils from his parents and in consequence prefers corporeal and worldly things to celestial and spiritual things, the result being that his life, which is his love, is by nature perverted and unclean. Reason will enable anyone to see that this life cannot be purified except by means of a man's Understanding, and that it is purified by the truths, spiritual, moral and civil, that make the Understanding; it is on that account that man has been given the ability to perceive such things as are contrary to the love of his Will and to think them affirmatively; and not only to see that [the things he is born into] are [evils], but also, if he looks to God, to be able to resist them, and in this way remove the perverted and foul things of his Will: this is "being purified".

An illustration of this also may be seen in the removal of impurities from the blood in the lungs. It is known to anatomists that the blood sent from the heart has impurities removed there, from the fact that the quantity of blood flowing in from the heart is larger than that flowing back from the lungs into the heart: also because it flows into the lungs unprepared and full of impurities, but flows back disciplined and pure: also because in the lungs there is a cellular tissue into which the blood from the heart separates out the useless elements it contains and discharges them into the bronchial vessels and tubes, and because mucus in the throat and nostrils is partly from this source, as well as vapour from the breath. From these things it is obvious that the vitiated blood from the heart is purified in the lungs. What was stated above can be illustrated thereby, inasmuch as the heart's blood corresponds to the Will's love, which is man's life, and the respiration of the lungs corresponds to his Understanding's perception and thought, by means of which purification is effected.

[121.] That the life of the Understanding also perfects and exalts the life of the Will is because the Will's love, which makes a man's life, is purged of its evils by the agency of the Understanding, the man from being corporeal and worldly becomes spiritual and celestial, and then the truths and goods of heaven and of the Church become of his affection and nourish his soul. Thus, the life of his Will is made new, and, from that, the life of his Understanding as well: thus both are perfected and exalted. It is in the Understanding and by means of it, that this takes place, but still it is actuated from the Will, for the Will is the essential man.

Confirmation of this, too, is found in the correspondence of the lungs and the heart. The lungs, corresponding to the Understanding, not only purge the blood of its impurities, as said above, but also provide nutriment for it out of the air; for the air is full of volatile elements and odours of the same nature as the substances of the blood, and there are also, in the lobules of the bronchial tubes, innumerable networks of blood-vessels which, as their nature is, absorb what flows near. This is how the blood is made active and bright, and becomes arterial blood, which is its condition when flowing out from the lungs into the left cavity of the heart. That the atmosphere does feed the blood in the lungs with fresh aliments is clear from many facts of experience. For there are airs inhaled that are harmful to the lungs, and others that are invigorating, thus some that are destructive, and some that are health-giving. There are instances of people fasting, who have lived for a long time without terrestrial food, thus on atmospheric sustenance only. There are animal species, such as bears, vipers, chameleons, etc., who keep alive without other food. It is obvious from this that in the lungs the blood derives nutriment also from the atmosphere. So also, in accordance with the correspondence, the life of the Understanding perfects, and exalts the life of the Will.

[4] [122.] (4) The life of the Will co-operates with the life of the Understanding in every movement: and conversely, the life of the Understanding co-operates with the life of the Will in every sensation. It was shown above that the Will and Understanding cooperate in each and all parts of the body, just as the heart and lungs do, but it has not yet been shown that the primary part in producing movements is taken by the Will, while the primary part in setting up sensations is taken by the Understanding. That the Will plays the primary part in movements follows as a consequence from its function, that of action: for willing is that from which doing and acting are. That the Understanding plays the primary part in sensations follows also as a consequence of its function, that of perceiving, and therefore that of sensating. Yet there can be neither movement nor sensation without both Will and Understanding co-operating. This is seen, too, from the co-operation between the heart and the lungs. It is evident from the muscles that the heart plays the primary part, and the lungs a secondary one, for in them the arteries act and the membranes derived from the ligaments react: the arteries are constricted by nerves actuated from the brain, and relaxed by the little membranes arising from the ligaments leading into them; the arteries originate from the heart, whereas the ligaments, being continued from the diaphragm, peritonaeum or other source, are subject to the alternate motion of the lungs. It is obvious from this that in the case of movements, the blood from the heart plays the primary part, and the respiration of the lungs a secondary one: the respiration of the lungs plays a secondary part in the muscles through the aforesaid ligaments, which are subject to their motion; those ligaments, moreover, make the common sheathing of the muscles, and also the membranes of the motor fibres, and in this way enter into the smallest parts; by this arrangement, there are reactions, both general and particular, and particular reactions can be variously proportioned under a general one, in accordance with a principle of Nature operative in all things. It is the same with the Will and Understanding.

That in sensations, on the other hand, it is the lungs that play the primary part, and the heart a secondary one, is evident from an examination of the sensory organs, which demonstrate the truth of it. As, however, the structures of these organs are complicated, and differ from each other, this cannot be described here to the reader's apprehension; it will be sufficient to know that all the sensory organs correspond to things of the Understanding, the organ of sight to intelligence, the organ of hearing to obedience as a result of giving heed, the organ of smell to perception, the tongue to wisdom, and the touch to perception in general.

[5] [123.] (5) Similarly with vocal sound and its speech. It was stated above* that the formations in the Understanding effected by the love flowing from the Will are, first, affections, then perceptions, and finally thoughts: and it is well known that all the vocal sounds are from the lungs, and that there are varieties of these sounds, some deriving very little from the Understanding, some deriving more, and some deriving much. Sounds deriving little from the Understanding are the sounds in singing and music: those deriving more are the inner sounds of speech: those deriving still more are the outer sounds of speech; the speech itself, by means of articulations of sound, which are the words, gives utterance to them.

That there is a correspondence of vocal sounds and speech, with the life of the Will, which life is the love, and the life of the Understanding, which life is the wisdom, can be perceived by the hearing, the nature of the love's affection by the sound, and the nature of the Understanding's wisdom from the speech; this is perceived very clearly by angels, but obscurely by men. The correspondence of the vocal sound itself is with the love's general affection in the Understanding: the correspondence of the variations of vocal sound, such as those of song and music, is with variations of the affections in the Understanding, that are from the Will's love: the correspondence of the variations of vocal sound that derive very little from the Understanding is with perception: of those that derive more, it is with the variation of the perceptions: of those that derive much, it is with the thought and its variations: and the ideas of thought, with the words; these things in brief.

There are two lungs, each called a lobe; where the beginnings of respiration take their rise is called the bronchial tubes: the channel into which they pass is called the trachea, or windpipe: its head is called the larynx, and the opening in this for vocal sound is called the glottis: from this there is a continuation into the nostrils and tongue, and an exit through the orifice of the lips; all these as one single series are comprised under "the lungs, their respiring and their vocalising," and taken together they correspond to the Understanding acting from the Will, their vocal sounds corresponding to the Understanding, and their movements to the Will.
* Paragraph No. 118 see also No. 126

[6] [124.] (6) These things are so with both the good and the wicked, except that, in the case of the wicked, the life of the Will is not purified, perfected and exalted by the life of the Understanding, but is befouled, corrupted arid debased by it. With every human being there is a Will and an Understanding, and there is conjunction between them, a reciprocal one actually; it is so therefore, with the wicked as well as with the good. But the Will's love differs in each individual, consequently his Understanding's wisdom differs too; this difference is so great, as between the good and the wicked, that they are the contrary of each other. With the good there is a love of good, and, from it, there is understanding of truth, whereas with the wicked, there is a love of evil and, from it, understanding of falsity. So that inasmuch as with the good, the Will's love is not only purified by the Understanding, but also perfected and exalted by it, as explained above, it follows that with the wicked, the Will's love is befouled, corrupted and debased by the Understanding. In externals, it is true, there is apparently similarity, because externals assume appearances and are deceptive; in internals, however, there is dissimilarity.

[[2]] But how the matter actually is in itself can be very well illustrated from its correspondence with the heart and lungs. Everyone has a heart and lungs; in everyone too, there is conjunction between them, a reciprocal one actually; with everyone, also, the blood from the heart is freed in the lungs from impurities and fed with volatile elements and odours out of the air; in this, however, there is as between the good and the wicked the greatest dissimilarity. The nature of this purifying and feeding of the blood in the lungs with the good and the nature of it with the wicked can be judged from the following facts of experience: In the spiritual world, a good spirit draws in sweet and fragrant odours through his nostrils with delight, and finds putrid and unpleasant odours horrible; an evil spirit, on the other hand, draws in the putrid and unpleasant odours through his nostrils with delight, fleeing away from those that are sweet and fragrant. It is owing to this that in the hells there are odours that are loathsome, rank, stinking, rotten and the like, and this because every odour corresponds to the perception arising from the affection of some love; conversely, it is the same in the heavens in respect of fragrant odours.

[[3]] This makes it clear that with men in the world the blood is fed through the atmosphere by things similar to itself, such as things of a like nature, and is freed from things dissimilar to itself, such as things of an unlike nature. Human blood is, in its inmost, spiritual, and in its outermost, corporeal: consequently those human beings who are spiritual, feed their blood from such things in Nature as correspond to spiritual things; whereas those who are not spiritual feed theirs from such things in Nature as correspond thereto. Hence there is just as great a difference in kind and degree between the blood in human beings as there is between their loves; for the blood corresponds to the love, as the things above said make clear.

[7] [125.] (7) The love that is the life of the Will, makes all man's life. It is generally supposed that thought makes all man's life, whereas it is love that does so. The reason thought is supposed to do so is that a man's thought is apparent to him, but his love is not. If you were to take away the love, or any stream derived from it, called an affection, thinking would cease; you would grow cold and die. This does not occur, however, if you only take away thought, as is the case when there is loss of memory, also during sleep, fainting or suffocation, and while in the womb; at such times, although the man does not think, he still lives as long as the heart is beating, for the heart corresponds to the love. It is the same with the Will and Understanding, love being of the Will, and thought being of the Understanding.

[[2]] [126.] An illustration that the love makes all man's life was, moreover, provided in preceding sections by the correspondence between the heart and lungs; and by that, it was shown that, just as the heart forms the lungs in the womb in order that it may effect through them respiration and thus speech, so likewise does the love form the Understanding in order that it may think by means of it, and, from the thought, speak; in the same way, it was also shown that the love produces from itself affections, to which belong intentions, through these affections it produces perception to which belong "intuitions" (luces), through this perception it produces thought, to which belong ideas, and out of these latter it produces memory; all these taken together are of the love, in the Understanding, and to them correspond all the parts of the lungs in a similar series.

[[3]] [127.] Just as the love has formed the Understanding for the use of thinking and speaking, so also it has formed all the other of life's functions, for their uses, some for the use of nutrition, some for the uses of blood-making and chyle-making, some for the uses of procreation, some for the uses of sensation, some for the uses of action and locomotion, and in all these nothing else can operate their life but that which itself formed them, which is the love. Their formation is effected by means of the heart and its blood, because the blood corresponds to the love and the heart to the receptacle of love; and the viscera, organs and members throughout the body are the productions in which the functioning of those uses have been given form by the love, by means of the heart. Any one able to investigate them will see that in these viscera, organs and members there are progressive series of uses from a first to a last, similar to the series in the lungs.

From the above, and from preceding sections, it is clear that the love which is of the Will makes all man's life, and that from it the life of his Understanding is derived, and that consequently a man is his love, and also his Understanding in respect of what is from the love and in accordance with it.

D Wis (Mongredien) n. 11

Divine Wisdom (Mongredien) n. 11

11. [128.] XI

LOVE TO THE LORD, FROM THE LORD, HAS EXISTENCE IN CHARITY, AND WISDOM HAS EXISTENCE IN FAITH

Those who think about love to the Lord and charity towards the neighbour in a natural manner only and not at the same time in a spiritual manner, do not, because they cannot, think otherwise than that the Lord is to be loved as to His Person, and a neighbour also as to his person; whereas those who think in both a natural manner and a spiritual manner, perceive, and from perceiving it think, that it is possible for a wicked man, equally as well as a good man, to love the Lord as to His Person, and to love the neighbour in the same way, and that if the wicked man does love, he may not be loved in return, whereas if the good man does, he may. Consequently the spiritual natural man concludes that loving the Lord is loving that which is from Him, which in itself is the Divine, the Lord being in this: and that this is what doing good to the neighbour consists in: and that in this way and no other can a man be loved by the Lord, and be conjoined to Him by love. A natural man, however, is unable to think about this subject spiritually, unless it is put before him distinguished into its separate sections: this will therefore be done as follows:

LOVE AND CHARITY

(1) The love of uses is charity.

(2) The Lord is the source of charity, and the neighbour is the object of it.

(3) Love to the Lord has existence in charity, because in use.

(4) Use is fulfilling one's duty and doing one's work, rightly, faithfully, honestly and justly.

(5) There are general uses which also are uses of charity.

(6) Uses become uses of charity with those only who fight against evils that are from hell.

(7) Inasmuch as they (uses that are not uses of charity) are contrary to love to the Lord and contrary to charity towards the neighbour.

(8) Uses having, as their first and last end, benefit to oneself are not uses of charity.

WISDOM AND FAITH.

(1) Faith is nothing else than the truth.

(2) The truth becomes truth when it is perceived and loved: it is spoken of as faith when it is known and thought.

(3) Truths of faith have regard on the one hand to the Lord, and on the other to the neighbour.

(4) In the main [they regard] how the Lord is to be approached by a man so that conjunction may be effected; and how thereafter the Lord does uses by means of him.

(5) Both of these things are what spiritual, moral and civil truths teach.

(6) Faith is knowing and thinking those truths: charity is willing and doing them.

(7) When therefore the Lord's Divine Love has existence with any one in charity, which is willing and doing truths, then the Lord's Divine Wisdom has existence with him in faith, which is knowing and thinking truths.

(8) The conjunction between charity and faith is a reciprocal conjunction

[129.] LOVE AND CHARITY

[[2]] (1) The love of uses is charity. In each and all things there are these three: an end, a cause, and an effect. The end is that "from which it originates" ("a quo"): the cause is that "by means of which it comes into existence" ("per quod"): and the effect is that "in which it has existence" ("in quo"). When an end, by means of a cause, is in its effect, it then has existence. In every love and in every affection from it, there is an end, and this end purposes or desires to do what it loves, and the thing done is its effect. The Lord is the End "from which": man is the cause "by means of which'': and use is the effect "in which" the end has existence. The Lord is the End "from which," because out of His Divine Love He unceasingly purposes or wills to do uses, that is, goods to mankind: man is ':he cause "by means of which," because a man is, or can be, in the love of uses, and when in that love, he purposes or wills to do uses: and uses are the effects "in which" the end has existence; uses are the things that are also called "goods". This shows clearly that the love of uses is the charity a man ought to have towards his neighbour.

[130.] That there is an end, a cause, and an effect in each and all things can be tested by anything whatever: as, for instance, when a man is doing something, he will say either to himself or to some one else, or some one else will say to him, Why are you doing that? that is, what is your "end" (or "purpose"): How do you do that? that is, by what "cause" (or "means"): and, What are you doing? that is, what is the "effect." The end, the cause and the effect are also termed "the end-cause" (causa finalis), "the middle cause" and "the thing caused"; and it is by reason of a law in regard to causes that "the end" is the all in the cause, and thereby the all in the effect, the "end" being the very essence of them both. Similarly the Lord, because He is "the End," is the All in the love of uses, or charity, with a man, and thereby He is the All in the uses done by him, that is, in the uses done by means of him. From this is the belief in the Church that all good is from God and none from man; and that God is Good Itself. It follows as a consequence, therefore, that exercising charity is doing uses, or the goods that are uses; and so, that the love of uses is charity.

[2] [131.] (2) The Lord is the source of charity, and the neighbour is the object of it. It is clear from what was said above, that the Lord is the source "from which" the love of uses, or charity, is and comes forth. The reason the neighbour is the object of it, is because it is towards the neighbour that one ought to have charity, and to him that charity is to be performed. As the neighbour is said to be the object of charity, it should be stated, too, what and who the neighbour is. The neighbour in a broad sense is the "general body of people or mankind" (commune seu Publicum): in a less broad sense it is the Church, one's country, a society, larger or smaller: and in a narrow sense it is a fellow-citizen, a companion and a brother. Performing uses to these from love is exercising charity towards the neighbour, for he who from love performs uses to them, is loving them. The reason he is loving them is because the love of uses and the love of the neighbour cannot be separated. Indeed, from a love of uses, or from charity, a man can do good to an enemy or to a wicked person, but the uses he performs to them are uses to bring about their repentance or their reconciliation, these uses varying in character, and being effected in various ways: see Matthew v. 25, 43, 44 ff; Luke vi. 27, 28, 35.

sRef John@14 @6 S3' sRef John@21 @15 S3' sRef John@21 @17 S3' sRef John@21 @16 S3' sRef John@14 @24 S3' sRef John@15 @10 S3' sRef John@14 @21 S3' sRef John@14 @23 S3' [3] [132.] (3) Love to the Lord has existence in charity, because in use. This the Lord Himself teaches, as in John:

He that hath My precepts and doeth them, he it is that loveth Me .... If any man love Me, he will keep My word.... He that loveth Me not, keepeth not My words (xiv. 21, 23, 24).

In the same:

If ye keep My commandments, ye shall abide in My love (xv. 10).

"Keeping His precepts, words and commandments" is doing the goods of charity, which are uses to the neighbour. And again:

Jesus said three times to Peter, Lovest thou Me? And three times Peter replied that he does love Him. Jesus said three times, Feed My lambs and My sheep. (xxi. 15-17).

"Feeding the lambs and the sheep" are uses, or the goods of charity, with those who preach the Gospel and love the Lord. It is clear, then, that love to the Lord has existence in charity, because in use: and also that the conjunction of love to the Lord with charity towards the neighbour, thus the conjunction of the Lord with man, is in use, this conjunction being of such a nature and degree as the nature and degree of the love of use; for the Lord is in the use as in good that is from Himself; and a man who is in the love of use, is in the use as from himself, though acknowledging that it is not from himself but from the Lord. For a man cannot from himself love the Lord, nor can he do so from a love of uses; the truth is that the Lord loves him and causes His love in him to be reciprocal, at the same time making it seem to the man as though he were loving the Lord from himself; this, then, is what "love to the Lord, from the Lord," is. Hence it is clear, too, how love to the Lord has existence in charity, or the love of uses.

[4] [133.] (4) Use is fulfilling one's duty and doing one's work, rightly, faithfully, honestly and justly. What the proper meaning is of "goods of charity" in the Word, also called "works" and "fruits," and here called "uses," is not known except in a vague way and by some people only. On the basis of the literal sense of the Word, uses are believed to consist in "giving to the poor," "assisting those in need," "doing kindnesses to widows and orphans," and things of that kind. These uses, however, are not what is meant in the Word by "fruits," "works" and the "goods of charity". What is meant is carrying out one's duty, whether in the public service, or in business, or in employment, rightly, faithfully, honestly and justly; when this is being done, then the welfare of the "general body of people or mankind" is being cared for, and thus, the welfare of one's country, too, as well as that of societies larger or smaller, and of one's fellow-citizen, companion and brother; these, as said above, are the neighbour in its broad and narrow senses. For every one, whether priest, ruler, or official, merchant, or workman, is then doing uses every day: the priest by his preaching: the ruler and the official by their administering: the merchant by his trading: the workman by his labour. Take, for example, a judge who passes judgment rightly, faithfully, honestly and justly: he is performing a use to the neighbour every time he passes judgment; similarly a minister every time he teaches: and so with all the others.

[134.] That such uses are meant by "goods of charity" and by "works" is clear from the Lord's government in the heavens. There, just as in the world, everyone must be in some function and service, that is, in some office or in some work; and proportionate to the faithfulness, honesty and justice they exercise in it, are the distinction, splendour and happiness they enjoy. Sluggards and idlers are not admitted into heaven, but are cast out, either into hell or into a desert place, where they live in want of everything and in misery.

Such are the things that in the heavens are called goods of charity, works and uses. Furthermore, everyone who is faithful, honest and just in his occupation or employment in the world is also faithful, honest and just after departing from the world, and is welcomed in heaven by angels; moreover, everyone's heavenly joy is in accordance with the quality of his faithfulness, honesty and justice. The reason for this is that the mind, when devoted to its occupation or employment from a love of use, is kept knit together, and so, kept in spiritual delight, which is a delight in faithfulness, honesty and justice, and is withheld from delight in fraud and dishonesty, as well as from delight in mere gossiping and feasting, which is, moreover, delight in idleness, and idleness is the devil's couch. Everyone can see that the Lord cannot dwell in a love for these latter things, whereas in a love for the former He can.

sRef John@15 @4 S5' sRef John@15 @5 S5' [5] [135.] (5) There are general uses which also are uses of charity. As said above, the proper and genuine uses of charity are the uses connected with any one's function or administration; when any one carries them out from spiritual faithfulness and honesty-and all do this who love their uses because they are uses and who believe that all good is from the Lord-then their uses become goods of charity in which love to the Lord has existence, or with which that love is conjoined.

But in addition to these uses, there are other general uses as well, namely, faithfully loving one's married partner, duly bringing up one's children, managing one's domestic affairs with prudence, dealing equitably with domestic servants. These works become works of charity when they are done from a love of use, and in respect of a married partner, when they are done from mutual and chaste love. These uses are uses that are of charity, in connection with the household.

There are other general uses, too; such as making suitable and due contributions towards the functioning of the Church, which good works become uses of charity in so far as the Church is loved as neighbour in a higher degree. Amongst general uses, too, is the expenditure of money and labour on the building and maintaining of orphanages, hospitable lodges, educational establishments and other institutions of the kind; not all of these are obligatory.

Rendering assistance to the needy, to widows and to orphans, merely because they are needy, are widows or are orphans, and giving to beggars, merely because they are beggars, are uses of external charity, which charity is termed "piety"; but they are not uses of internal charity except in so far as they are actuated by the use itself and by a love of it, external charity without internal charity not being charity: it is made so by internal charity being present as well; for external charity proceeding from internal charity acts with judgment, but external charity without internal acts without judgment, and frequently with injustice.

sRef Matt@25 @8 S6' sRef Matt@25 @9 S6' sRef Matt@25 @11 S6' sRef Matt@25 @7 S6' sRef Matt@7 @22 S6' sRef Matt@25 @12 S6' sRef Matt@25 @10 S6' sRef Matt@7 @23 S6' sRef Matt@25 @4 S6' sRef Matt@25 @2 S6' sRef Matt@25 @1 S6' sRef Luke@13 @26 S6' sRef Luke@13 @27 S6' sRef Matt@25 @3 S6' sRef Matt@25 @5 S6' sRef Matt@25 @6 S6' [6] [136.] (6) Uses become uses of charity with those only who fight against evils that are from hell. For, as long as a man is in hell, that is, as long as the love that makes his life, is in hell and from hell, so long the uses he does are not uses of charity, for they have nothing in common with heaven, nor is the Lord in them. A man's life's love is in hell and from hell, so long as he has not fought against evils that are in hell and from hell. Those evils stand written down in the Decalogue, and will be seen in its explanation.

Uses that are done, either under an appearance of charity or under an appearance of piety, are both portrayed in the Word, and indeed, those done under an appearance of charity in Matthew:

Many will say to Me in that day, Lord, Lord, have we not prophesied through Thy Name, and through Thy Name cast out devils and in Thy Name done many mighty works? And then will I confess unto them, I know you not: depart from Me, ye workers of iniquity (vii. 22, 23).

And those done under the appearance of piety, in Luke:

Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets. But He shall say, I tell you, I know you not whence ye are: depart from Me, all ye workers of iniquity xiii. 26, 27).

They are also meant by the five foolish virgins who had no oil in their lamps, to whom, when they came, the Bridegroom said:

I know you not (Matthew xxv. 1-12).

So long, in fact, as infernal and diabolical evils have not been removed through combat, a man may perform uses, but in them there is not anything of charity nor consequently anything of piety; for they are interiorly polluted.

sRef John@15 @5 S7' [7] [137.] (7) Inasmuch as they (uses that are not uses of charity) are contrary to love to the Lord and contrary to charity towards the neighbour. This is because all uses that are in their essence uses of charity, are from the Lord and are done by Him through the instrumentality of men; and when a use is thus from the Lord, then, in the use, the Lord conjoins Himself with the man, or love to the Lord conjoins itself with charity towards the neighbour. That no one can perform any use except from the Lord, He Himself teaches in John:

He that abideth in Me, and I in him, the same bringeth forth much fruit, for without Me ye can do nothing (xv. 5).

"Fruit" is use. The reason that uses done by one who neither has fought nor is fighting against evils from hell, are contrary to love to the Lord and contrary to charity towards the neighbour, is because the evils that lie inwardly concealed within those uses are contrary to the Lord, thus contrary to love to Him, and therefore contrary to the love of use which is charity; for heaven and hell cannot be together, being opposites, or the one being against the other; on this account, those who do such uses are not loving the neighbour, that is, the "general body of people or mankind," the Church, their country, a society, their fellow-citizen, companion or brother, which are the neighbour in the broad and narrow senses. The truth of this has been made manifest to me by very much experience. Such is the quality of those uses within the man who does them: outside the man, however, they are uses all the same: indeed they have been called forth in him by the Lord for the sake of the general good, or the good of some part: they have not been done by the Lord, however, and consequently are not recompensed in heaven, but are, and should be, recompensed in the world.

[8] [138.] (8) Uses having, as their first and last end, benefit to oneself, are not uses of charity. It was established earlier in this section that the End is the All of the effect, or the All of the use, and that the Lord is that End, and that it is in virtue of its end that a use is a use of charity. When therefore a man is the end, that is, when benefit to a man himself is, then he is the all of the effect, or the all of the use; the consequence is that his use turns out not a use in essence, but a use in outward appearance, the life in which is from the body, and none from the spirit.

[139.] WISDOM AND FAITH

aRef Matt@15 @14 S9' aRef Luke@6 @39 S9' [9] (1) Faith is nothing else than the truth. Christendom, after charity ceased, began not to know that charity and faith are one, and accordingly not to know that there cannot be any faith where there is not charity, nor any charity where there is not faith. Out of that ignorance there developed such blindness that people did not know what charity is or what faith is. And so, they began making a separation between them, not only in their thinking, but in their doctrine as well, and, by so doing, to split the Christian Church, which in itself is one Church, into several Churches, and to distinguish them according to the dogmas of "separated faith" (i.e. faith separated from charity). When charity and faith have been separated with men, they then do not know what charity is or what faith is. For charity should impart "being" to faith, and faith should teach this: moreover, charity should give enlightenment, and faith should see; consequently, if charity and faith are separated, neither the one nor the other exists among men, just as when you remove a candle you remove the light as well, and darkness results. This is why men understand "faith" to mean what people believe in without seeing; and so they say that such and such a thing ought to be believed, and scarcely any one says "I don't see it," he says "I believe it". The consequence is that no one knows whether it is true, or whether it is false, thus "the blind leads the blind, and both fall into the ditch".* Faith is indeed admitted to be nothing else but the truth, when it is declared that truth is a matter of faith, or that faith is a matter of truth; and yet if any one asks whether such and such a thing is the truth, the reply is "It is a matter of faith," and he inquires no further. In this way, to believe, with eyes shut and Understanding closed, all into which one is born, is taken as being the very truth of faith. It was never such blindness as this, that the ancients called faith; what they called faith was whatever they were able, by means of some enlightenment in their thought, to acknowledge as being true. Hence in Hebrew truth and faith are expressed by a single word, namely AM(e)N and AM(u)N(a).
* Matthew xv. 14: Luke vi. 39.

[10] [140.] (2) The truth becomes truth when it is perceived and loved; it is spoken of as faith when it is known and thought. Those who defend a "separated faith" would ensure belief, by declaring that spiritual things are beyond the comprehension of the human Understanding, because they transcend it, yet they do not deny that there is enlightenment. The enlightenment they do not deny is what is meant here by perception, that is, by the statement that "the truth becomes truth when it is perceived and loved". Nevertheless it is love of truth that causes a truth that is perceived to become truth, for the love gives life to it. The reason enlightenment is the perception spoken of above is that all truth is in light, and into that light a man's Understanding can be elevated. The reason all truth is in light, is that the light proceeding from the Lord as a Sun is Truth Itself, hence every truth in heaven shines, and the Word, which is Divine Truth, gives to angels there a common light; on this account too, the Lord is called "the Word" and also "Light" (John i. 1, 2, 3)

[141.] That the human Understanding can be raised into that light, it has been granted me to learn from much experience; even the Understanding of those who are not in the love of truth can be, let them but be in the passion for knowing, or in the affection for renown on account of possessing knowledge. There is this difference, though: those in the love of truth are actually in the light of heaven and accordingly in enlightenment and in perception of truth when reading the Word; whereas the others are not in enlightenment, nor in perception of truth, but only in the confirmation of their own tenets, without any comprehension of whether they are true or false. There is also this difference: those in the love of truth, when they are reading the Word and reflecting upon something out of it, keep the sight of their Understanding intent all the time upon the principle itself, examining in this way whether it is true, before it becomes confirmed. Whereas the others adopt a principle from their memory knowledge, without any desire to comprehend whether it is true, and, if they covet a reputation for being learned, they confirm it by the use of the Word and of reasonings; and the natural genius of learning, which is pride in its own powers, is such that it is able to confirm any falsity, even to the point of making it appear, both to itself and to others, to be true. This is the origin of the heretical ideas, and the schisms, and the defenses on behalf of opposing dogmas, in the Church. Accordingly, this difference also results: those in the love of truth are wise and become spiritual, whereas the others remain natural, and are devoid of all sound reason in spiritual things.

The reason truth is called faith, when it is known and thought, is that a truth when perceived becomes then a thing in the memory that is believed. Clearly, then, faith is nothing else than the truth.

[11] [142.] (3) Truths of faith have regard on the one hand to the Lord, and on the other to the neighbour. All truths have regard to these three things as the universal objects of truth: above oneself, the Lord and heaven: round about oneself, the world and the neighbour: beneath oneself, the devil and hell; and it is truths that will teach a man how he can be separated from the devil and hell, and be conjoined to the Lord and heaven: and this by means of a life in the world where he is, and a life in association with the neighbour with whom he is; it is by means of these two that all separation and all conjunction is effected. In order that a man may be separated from the devil and hell and be conjoined to the Lord and heaven, he must know what are evils, and from them what are falsities, because these are the devil and hell: he must know also what are goods and from them what are truths, because these are the Lord and heaven. The reason evils and falsities are the devil and hell, is because they are from the devil and hell, and the reason goods and truths are the Lord and heaven, is because they are from the Lord and heaven. Unless a man knows what are evils and falsities and what are goods and truths, he does not see any way of escape out of hell, nor any way of entrance into heaven. These are the things truths will teach, and the truths that teach them have been given to men in the Word and from the Word; and because the way to heaven and the way to hell is from the world, and because it is in the world and in association with the neighbour there that a man's life is lived, therefore that life is the way which the truths teach. Accordingly, if a man's life is in conformity with the truths of the Word the way is closed to and from hell, and the way is opened to and from the Lord, and the man's life becomes the Lord's life with him. This is what is meant by the Lord's words in John:

I am the Way, the Truth, and the Life (xiv. 6).

And conversely, if a man's life is contrary to the truths of the Word, then the way to and from heaven is closed, and the way to and from hell opened, and the man's life does not become life, it becomes death.

Above, where charity was being spoken of, it was said that the Lord's life with a man is a life of charity towards the neighbour, and that conjunction is in the love of uses; and because it is truths that teach this life, it is clear that they have regard on the one hand to the Lord, and on the other to the neighbour.

[12] [143.] (4) Truths teach how the Lord is to be approached by a man, and how thereafter the Lord does uses by means of him. How the Lord is approached has already been described, and will be amplified when the Decalogue is being explained. But how thereafter the Lord with the man does uses must be now described. It is well known that no man is able of himself to do good which is in itself good, but is able to do so from the Lord; nor accordingly is he able of himself to do any use which is in itself a use, for a use is a good; from this it follows that the Lord does every use that is a good, by means of the man. It has been shown elsewhere that the Lord wills that a man should do what is good as from himself; but how a man is to do what is good as from himself, this, too, the truths of the Word teach; and because truths teach it, it is clear that truths are matters of knowledge and thought, while goods are matters of will and deed, and that thus truths become goods by willing them and doing them; for what a man wills and does, this he calls good, whereas what he knows and thinks he calls true. Moreover, it is obvious that in the deed, thus in the good, is the willing and the thinking and the knowing; and so the complex of these in an ultimate is a good; this in itself has an external form derived from truths in the thought, and an internal form derived from the Will's love.
But how the Lord does uses, which are goods, with man was described and shown also in explaining the laws of His Divine Providence.*
* APOCALYPSE EXPLAINED, NOS. 1135-1191.

[13] [144.] (5) Both of these things are what spiritual, moral and civil truths teach. It must be shown in the first place what spiritual truths are, what moral truths are, and what civil truths are: in the second place, that a spiritual man is also a moral and civil man: in the third place, that the spiritual is in what is moral and civil: in the fourth place, that if these are separated, there is no conjunction with the Lord.

A. What spiritual truths are, what moral truths are and what civil truths are. Spiritual truths are the truths the Word teaches about God, that He is the One Creator of the Universe: that He is Infinite, Eternal, Omnipotent, Omniscient, Omnipresent, Provider: that the Lord in respect of His Human is His Son: that God the Creator and the Lord are one: that He is Redeemer, Reformer, Regenerator and Saviour: that He is the Lord of heaven and of earth: that He is Divine Love and Divine Wisdom: that He is Good Itself and Truth Itself: that He is Life Itself: that everything of love, of charity and of good, as well as everything of wisdom, of faith and of truth, is from Him, and nothing of them from man: and accordingly that no merit belongs to any human being on account of love, charity or good, or on account of any wisdom, faith or truth: that therefore He alone is to be worshipped: then too, that the Holy Word is Divine, that there is a life after death, that there is a heaven and a hell, heaven for those who live well, and hell for those [who live ill]: besides many other things that are doctrines from the Word, as in regard to Baptism and the Holy Supper. These and the like are, properly speaking, spiritual truths.

Moral truths, however, are the truths the Word teaches about a man's life in association with the neighbour, which life is termed charity: its goods, which are uses, may be summed up as having relation to justice and equity, to honesty and rectitude, to chastity, to being temperate, to truthfulness, to prudence and to good will. To the truths of moral life belong also the opposites of these, which are destructive of charity: they may be summed up as having relation to injustice and inequity, to dishonesty and fraud, to lasciviousness, to being intemperate, to untruthfulness, to cunning, to enmity, hatred and revenge, and to ill will. The reason these also are termed truths of moral life is that everything about which a man thinks, That is so! whether it is evil, or whether it is good, he places in the category of "truths"; for he says, It is true that this is evil, or, It is true that this is good. The above are moral truths. Whereas civil truths are the civil laws of kingdoms and states, which can be summed up as having reference to the several principles of justice that ought to be observed, and conversely, to the different violations of them that men commit.

[145.] B. [[2]] A spiritual man is also a moral and civil man.

Many people suppose that the spiritual are those who know the above-mentioned spiritual truths, all the more, those who converse about them, and still more, those who have some intelligent understanding of them. Such people, however, are not spiritual: it is a case merely of knowing, and from their knowledge of thinking and speaking, and, by reason of the Understanding bestowed upon every one, of comprehending: and these things by themselves do not make a man spiritual; love derived from the Lord is lacking, and love from the Lord is the love of uses, called charity; it is in this love that the Lord conjoins Himself to a man and makes him spiritual, for the man then performs uses, not from himself, but from the Lord. This the Lord teaches in many places in the Word, as thus in John:

Abide in Me, and I in you. As the branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in Me. I am the vine, ye are the branches. He that abideth in Me, and I in him, the same bringeth forth much fruit, for without Me ye can do nothing (xv. 4, 5).

Uses, or goods of charity, are "fruit," and goods of charity are nothing else but moral goods. Obviously, then, a spiritual man is also a moral man. A moral man is a civil man as well, for the reason that civil laws are those very uses in practice, which are called actions, works and deeds.

[146.] Take, for example, the seventh precept in the Decalogue, Thou shalt not steal. The spiritual injunction in this precept is, Not to take away anything from the Lord, and attribute it to oneself, speaking of it as one's own; it is, also, Not to deprive another person of the truths of his faith by means of falsities. The moral injunction in it is, Not to treat one's neighbour dishonestly, unjustly or deceitfully, nor to defraud him of what he possesses. Whereas the civil injunction is, Not to steal. Who cannot see that any one who is led by the Lord, and who is on that account a spiritual man, is also a moral and civil man!

[147.] Again take the fifth precept as an example, Thou shalt not commit murder. The spiritual injunction in this precept is, Thou shalt not deny God, thus, Thou shalt not deny the Lord for denying Him is murdering and crucifying Him in oneself; it is, also, Thou shalt not destroy any one's spiritual life: for thus you will murder his soul. The moral injunction is, Thou shalt not bear hatred against thy neighbour, nor desire to be revenged on him: for hatred and revenge have destruction of the neighbour within them. And the civil injunction is, Thou shalt not murder his body. From this, then, it is seen that a spiritual man, being one who is led by the Lord, is also a moral and civil man. It is otherwise with one who is led by himself: he will be treated of later.

[148.] C. [[3]] The spiritual is in what is moral and civil.

This follows from what was said above to the effect that it is in the love of uses, or charity towards the neighbour, that the Lord conjoins Himself with man. The spiritual exists from the Lord conjoining Himself: what is moral exists from the charity: and what is civil exists from its being practiced. For a man to be saved, there must be in him what is spiritual, and this is from the Lord, not above him, nor outside of him, but within him. That cannot exist merely in his knowledge, and thence in his thought and speech; it must be in his life, and his life consists in willing and doing. Consequently, it is when knowing and thinking are also willing and doing, that the spiritual is in what is moral and civil. If any one says, How can I will and do? the reply is, Fight against evils that are from hell, and you will both will and do, not from yourself but from the Lord, for upon evils being removed, the Lord does everything.

[149.] D. [[4]] If these are separated, there is no conjunction with the Lord.

This can be seen both from reason and from experience. From reason: if any one's memory and understanding is such that he can learn and comprehend all the truths of heaven and the Church, yet has no desire to do any of them, do not people say of him, He is an intelligent man, but he is wicked? Indeed, do they not add, He is all the more deserving of punishment? This shows that any one who separates the spiritual from what is moral and civil, is not a spiritual man, nor a moral man, nor a civil man. From experience: there are such people in the world; and I have talked with some of them after their decease, and found that they knew everything in the Word, and accordingly knew many truths, and believed that on this account they would shine in heaven as the stars; however, when their life was examined, it was found to be merely corporeal and worldly, and, because of the wicked and disgraceful things they had thought and willed within themselves, infernal; and therefore everything they had learnt out of the Word was taken away from them, and each one became his own Will, and they were driven into hell to their like, where they talked like madmen, conformably to their thoughts in the world, and perpetrated shameful deeds conformably to their loves in the world.

[14] [150.] (6) Faith is knowing and thinking those truths; charity is willing and doing them. It was shown above that the truth is called faith when a man knows it and thinks it; it is now to be shown that the truth becomes charity when a man wills it and does it. The truth is like seed; when one looks at a seed before it is sown, it is only a seed: but when it is put into the ground it becomes a plant, or a tree, thus assuming its proper form, and consequently acquiring another name. The truth is also like a garment; when not being worn, it is merely pieces of material adapted for a body, but when it is put on, it becomes clothing with a human being inside it. It is similar in the case of the truth and charity. While a man knows and thinks the truth, it is no more than the truth, and goes by the name of "faith": but when he wills it and does it, it becomes "charity," just as the seed becomes plant or tree, and as the piece of material becomes clothing with a human being inside.

[151.] Moreover, knowing and thence thinking are two faculties distinct from willing and doing, and, furthermore, can be separated from the latter; for a man can know and think many things that he does not will and thence do. When separated, however, they do not make life in a human being: when conjoined they do. It is similar with faith and charity.

Let the matter be illustrated further by comparisons. The light and heat in the world are two distinct things, and they can be either conjoined or separated, and they actually are separated in winter and conjoined in summer. When separated, however, they do not make life in the vegetable kingdom, that is, they do not bring forth anything, but when conjoined they do. Again, the lungs and heart in man are two distinct things, the motions of which can be either separated or conjoined; they are separated in fainting and in suffocation; but when separated, they do not make life in a man's body; when conjoined they do. It is similar in regard to man's knowledge and thence thought, in which faith consists, and his will and deed, in which charity consists. The lungs, moreover, correspond to his thought and consequently to faith: so, too, does light; and the heart corresponds to his Will and consequently to charity: so, too, does heat.

From these things it can be seen that in faith separated from charity there is not more of life than there is in knowing and thinking separated from willing and doing; and the life in that, is only that the man "wills" the thinking, and "does" the speaking of what he thinks, thus it is only a believing.

[15] [152.] (7) When therefore the Lord's Divine Love has existence with a man in charity, which is willing and doing truths, then the Lord's Divine Wisdom has existence with him in faith, which is knowing and thinking truths. What the Lord's Divine Love is, and what His Divine Wisdom is, has been stated above; charity and faith have also been treated of, as well as the Lord's conjunction in the love of uses, which is charity, with a man; now something must also be said about the Lord's conjunction with the faith that is with a man. The Lord conjoins Himself with a man in his charity, and from this, in his faith, but not in his faith and from this in his charity; this is because the Lord's conjunction with a man is in his Will's love which makes his life, and so in his charity which makes his spiritual life. From the charity the Lord makes the truths in his thought, called truths of faith, living, and conjoins them to his life. The first truths with a man, called faith, are not yet living, for they are things of memory only and, from the memory, of thinking and speaking, adjoined to his natural love which, from its desire to know, imbibes them readily, and, from its desire to boast itself on account of its knowledge or its erudition, summons them from the memory to think over them or to give utterance to them. Those truths are first made living when the man is being regenerated, which is brought about by a life in conformity with them, which life is charity. When this takes place, a man's spiritual mind is opened, and in this there is effected the Lord's conjunction with the man, whereby the truths acquired by him in infancy, childhood and youth are made living. Then also there is effected conjunction of the Divine Love and Wisdom with the charity that is with the man, and conjunction of the Divine Wisdom and Love in the faith that is with him, causing the charity and faith with the man to be a one, just as the Divine Love and Wisdom in the Lord are a one. More will be said on this subject, however, when the Decalogue comes to be explained.

[16] [153.] (8) The conjunction between charity and faith is a reciprocal conjunction. This was explained above, where it treated of the reciprocal conjunction between love and wisdom, and where this was illustrated by its correspondence with the reciprocal conjunction between the heart and the lungs.

D Wis (Mongredien) n. 12

Divine Wisdom (Mongredien) n. 12

12. [154.] XII

THE LORD BY HIS DIVINE LOVE AND WISDOM ANIMATES ALL THINGS IN HEAVEN AND ALL THINGS IN THE WORLD, TO THE VERY ULTIMATES OF THEM, SOME IN ORDER THAT THEY MAY BE LIVING, AND SOME IN ORDER THAT THEY MAY BE AND MAY HAVE EXISTENCE

The eye sees the universe and the mind thinks concerning it, first, It has been created, and then, By whom was it created. The mind that does its thinking from what the eye sees, thinks that it was created by nature: the mind that does not, thinks that it was created from God; but the mind that takes the middle course, perceiving that there is not anything that is out of nothing, thinks that the universe is derived from an Entity, of whose nature it has no conception. This mind, however, on account of having a spatial idea of Infinity and a temporal idea of Eternity, falls away into the thought of Nature. These are interior natural men, while those who simply think of nature as being the source of the creation of the universe, are exterior natural men. Those, on the other hand, who from a principle of religion simply think of God as being Creator of the universe are exterior spiritual men, while those who do so with discernment, are interior spiritual men. Both these latter classes, however, are thinking from the Lord.

But now, in order that there may be a perception, and in this way a knowledge, that all things have been created by God, Who is the Lord from Eternity, Divine Love Itself and Divine Wisdom Itself, thus Life Itself, it will be necessary to proceed by dividing the subject into separate parts, and this will be done in this order:

(1) The Lord is the Sun in the angelic heaven.

(2) It is from that Sun that all things have originated.

N.B. (3) It is from that Sun that the Lord's presence is everywhere.*

(4) All things created have been created to serve the purposes of Life Itself, which is the Lord.

(5) Souls of life, and living souls, and vegetative souls are, by the life that is from the Lord, animated through their uses and according to them.

[155.] (1) The Lord is the Sun in the angelic heaven. Men have not known this hitherto, because they have not known that the spiritual world is distinct from the natural world, that it is above it, and that the two worlds have not anything in common except a relationship like that between "what precedes" (prior) and "what follows from it" (posterior), or between a cause and its effect. In consequence, they have not known what "spiritual" is, and besides they have not known that it is in the spiritual world that angels and spirits are, and that angels and spirits are men, resembling in every respect men in the world, the only difference being that they are spiritual whereas men are natural; nor have they known that everything in the spiritual world is of spiritual origin only, whereas everything in this world is of both spiritual and natural origin. Furthermore, because men have been ignorant of these things, it has also been unknown to them that angels and spirits enjoy a light and heat different from that of men, and that the light and heat in their world derive their essence from their Sun, just as the light and heat in this world derive their essence from our sun, and in consequence of this, the essence of the light and heat from their Sun is spiritual, whereas the essence of the light and heat from our sun is natural, to which, however, there is adjoined from their Sun the spiritual, which with men enlightens their Understanding when the natural is enlightening their eyes.

[156.] All this makes it plain that the Sun of the spiritual world is, in its essence, that from which everything spiritual takes its rise, and the sun of the natural world is, in its essence, that from which everything natural takes its rise. The spiritual cannot derive its essence from any other source than Divine Love and Wisdom, for it is loving and being wise that is the spiritual; the natural on the other hand cannot derive its essence from any other source than pure fire and pure light. From this, then, it follows that the Sun of the spiritual world in its Being (Esse) is God, Who is the Lord from Eternity, and that the heat from that Sun is Love, and the light from it is Wisdom. The reason nothing has been revealed about that Sun before, although it is what is meant in many places in the Word where "sun" is mentioned, is that it had not to be revealed until after the Last Judgment was accomplished, and a New Church, which is the New Jerusalem, was to be established by the Lord. There are several reasons for its not having been revealed before then, but this is not the place for introducing them.

When once it has become known that angels and spirits are men, and live together, just as men in the world do, and that they are entirely above the plane of Nature, whereas men are within Nature, then one can conclude, on the ground of reason, that they have a different sun, and that it is the source from which everything of love and everything of wisdom, and consequently everything of truly human life, derives its origin. That this Sun has been seen by me, and also that the Lord is in it, may be seen in HEAVEN AND HELL, Nos. 116-140, and in the little work THE PLANETS AND EARTHS IN THE UNIVERSE, Nos. 40-42.

[2] [157.] (2) It is from that Sun that all things have originated. No one can conceive of the universe as having existed from eternity, nor can anyone conceive of it as having come from nothing; accordingly it cannot be denied that it has been created, and that it has been created by some Entity: and that this Entity is the very Infinite and Eternal Being (Esse) in Itself, Love Itself, Wisdom Itself, and Life Itself: and that there is a Common Centre from which He regards, rules, and provides for, all things as present before Him, and with which there exists conjunction, and thereby, according to the nature of the conjunction, a life of love and wisdom, and so of blessedness and happiness: and that this Centre has, in the sight of angels, the appearance of a glowing, flaming Sun, which appearance is derived from the Divine Love and Wisdom proceeding forth from Him; from these two all that is spiritual has existence, and, through the spiritual with this world's sun as intermediary, all that is natural. The human mind, by virtue of its Understanding capable of being elevated into the verities of light, can see if it will that the universe has been created by God, Who is of such a nature, and Who is One.

[158.] Seeing then that there are two suns, one the Sun of the spiritual world, the other the sun of the natural world, and that the Sun of the spiritual world regards the outermost things of creation from that which is first, whereas the sun of the natural world regards them from that which is intermediate, it is obvious that the Sun of the spiritual world, in which God is, and which is from God, Who is Life Itself, is that from which all things have been made and created, and that the sun of the natural world in which fire is and which is from the fire, which is not life, is that by means of which those things only have been created that are beneath the intermediate, which things in themselves are dead. To acknowledge Nature therefore, which in itself is dead, is to worship the fire in this world's sun; those who do this, are themselves dead. On the other hand, to acknowledge a creative Life is to worship God Who is in the Sun of heaven; those who do this, are themselves living. "Dead men" is what those in hell are termed, but "living men," those in heaven.

[3] [159.] (3) It is from that Sun that the Lord's presence is everywhere. That the Lord has Omnipresence is well known in the Church from the Word; and what His Omnipresence is, and the nature of it, has been stated previously; here it will be shown how it can be comprehended.

It can be comprehended from the correspondence existing between the world's sun and the Sun of heaven, and existing consequently between Nature and Life, this correspondence serving also as a comparison. Everyone knows that the world's sun is everywhere in its world, and that its presence there is effected by means of light and heat. This presence is a presence in the sense that the sun, although at a distance, is as it were within the light and heat, the difference being that the heat the sun sends forth is, in its origin, fire, and the light it sends forth as well, is, in its origin, the glow from that fire, and that all things created by means of the sun are recipients of it, more or less perfect according to their form and according to their distance from the sun. On this account all things in the natural world grow with its presence and die down with its absence. They grow, in so far as heat makes one with its light; in so far as it does not, they die down. This sun, however, acts in this way only upon things beneath it, termed natural things; it has no action at all upon things above it, termed spiritual things. For to act upon things beneath is according to order, but to act upon things above [is contrary to order], as this would be acting upon the very things it is itself derived from, whereas to act upon things beneath is according to order, for this is acting upon those things that are derived from itself. The Sun of heaven is that from which the world's sun is derived, and spiritual things are the things from which natural things are derived. [[2]] This comparison enables one to comprehend in some measure what is meant by "presence from the Sun".

[160.] The presence of the Sun of heaven, however, is a universal presence, being not only presence in the spiritual world where angels and spirits are, but also presence in the natural world where men are, for it is from no other source that men receive their Will's love and their Understanding's wisdom; moreover, without that Sun, no animal could live, nor any plant exist; on this subject see what has been stated and elucidated above [Nos. 1196-1215]**. The presence of this Sun also is effected by heat and light; its heat, however, in its essence is love, and its light in its essence is wisdom. To this heat and light, the heat and light of the world's sun are supplementary by supplying in addition what is necessary for them to acquire existence in nature and to continue in existence there.

But the presence, by spiritual heat and light, of the Sun of heaven differs from the presence of the world's sun, which is by natural heat and light, the presence of the Sun of heaven being universal and overruling in both the spiritual and natural worlds; whereas the presence of the world's sun is limited to the natural world and acts there in the capacity of attendant. There is also this difference, that the presence of the Sun of heaven is not in space-and time extension, whereas the presence of the world's sun is, space-and-time extension having been created together with Nature. It is due to this that the presence of the Sun of heaven is Omnipresence.

[[3]] [161.] Regarded in itself, the presence of the Sun of heaven never varies, for it is always "in its eastern quarter" (in suo ortu) and in its power. But with the recipients of it, and these are specially angels, spirits and men, it does vary and is not in its power: it varies according to their reception of it. In this respect the world's sun corresponds to that Sun, inasmuch as it also does not vary in its position or in its efficacy, yet on the globe receiving it, it becomes variable and is not in its efficacy; for it varies with the revolution of the earth on its axis, causing days and nights, and with the movement of the earth round the sun, causing springs, summers, autumns and winters. From this is apparent the correspondence of natural things in the world with spiritual things in heaven.

[[4]] The presence of the Sun of heaven in the natural world also, can be illustrated to some extent by the presence of a man's Will and Understanding in his body. For there, what the Understanding thinks, the mouth instantly speaks, and what the Will purposes, the body instantly carries out. For a man's mind is his spiritual world, and his body is his natural world. It is on this account that man was called by the ancients a microcosm.

With these things understood, a wise man can see and perceive the Divine operation and spiritual influx in the objects of nature, as for instance in the tree and its fruit, or the plant and its seed, or the grub and its two states of caterpillar and resulting butterfly, or the bee with its honey and wax, or any other creature; and he can smile at the absence of sound reason in those men, to whose sight and perception there is only Nature in all these things.

[4] [162.] (4) All things created have been created to serve the purposes of Life Itself, which is the Lord. First, something must be said about Life, and afterwards about all things being created to serve the purposes of Life. Life is love and wisdom; for to the extent that any one loves God and the neighbour, wisdom showing the way, to that extent he lives. Life Itself, however, which is the Life of all, is the Divine Love and Wisdom: the Divine Love is the Being (Esse) of Life, and the Divine Wisdom is its Existing (Existere): the latter united to the former reciprocally is the Lord. Both, the Divine Being (Esse) and the Divine Existing (Existere), are Infinite and Eternal, for the Divine Love is Infinite and Eternal, and so is the Divine Wisdom. Nevertheless, both the one and the other can have conjunction with an angel or with a man, although no ratio exists between what is finite and what is infinite. As however it is difficult to conceive how there can be conjunction when there is no ratio between them, this needs explaining. No ratio exists between what is natural and what is spiritual, but there is conjunction between them by means of correspondences; nor does any ratio exist between the spiritual in which angels of the ultimate heaven are and the celestial in which angels of the highest heaven are, but there is conjunction between them by means of correspondences; similarly, no ratio exists between the celestial in which angels of the highest heaven are and the Divine of the Lord, nevertheless there is conjunction between them by means of correspondences. The nature of conjunction by means of correspondences has been declared and demonstrated elsewhere.

[[2]] [163.] That the Divine is Infinite and Eternal is because it is the All in all things of the life of love and wisdom with angels and men; angels and men are created recipients of life from the Lord, thus finite, whereas the Lord is uncreate, in Himself Life and consequently Life Itself. Therefore, if men, and angels and spirits from men, were to be multiplied to eternity, it would still be that the Lord gives them life, and from Himself leads them in the very least things, as may be seen confirmed where His Divine Providence is treated of***; in this there is what is eternal, and where the eternal is, there, also, is what is infinite. As no ratio exists between what is infinite and what is finite, let every one be on their guard against thinking of the Infinite as nothing; one cannot say of "nothing" that it is infinite and eternal, nor can "nothing" be said to have conjunction with anything; nor out of "nothing" can anything be made. On the contrary the Infinite and Eternal Divine is the very Being (Esse) Itself, from Whom is created the finite with which there can be conjunction.

This could be illustrated much more fully however, by a comparison of natural and spiritual things, between which, though there is no ratio, there is conjunction by means of correspondences. Such is the relation existing between every cause and its effect, and between everything "that precedes" (prior) and "what follows from it" (posterior), such also is the relation between a higher degree and a lower one, such the relation between men's love and wisdom and the love and wisdom of angels; even so, the love and wisdom of angels, although ineffable and incomprehensible to men, are still no more than finite and are incapable of grasping what is infinite, except through the medium of correspondences.

[164.] That all things have been created to serve the purposes of Life, which is the Lord, is a consequence in its turn of the fact that men, and angels from them, have been created for the receiving of life from the Lord, and are indeed nothing else than receptacles, although, because of the freedom in which they are held by the Lord, they seem not to be receptacles; none the less, however, receptacles they are, both the good and the wicked; for the freedom also, in which they are held, is from the Lord. The life of men and angels consists in understanding and thence thinking and speaking, and in willing and thence doing; accordingly these are also constituents of life from the Lord, for they are effects of that life. All created things in the world have been created for the use of mankind, or for their benefit, or for them to find pleasure in, some things directly so, others less directly. Because, then, all these things have been created for the sake of mankind, it follows that they exist to serve the purposes of the Lord Who is the life with men. It seems, because the good live from the Lord, as if the serving of those purposes exists with them, but not with the wicked; yet the fact is that things created yield use, benefit and pleasure to the wicked the same as to the good. For the Lord says:

He maketh His sun to rise on the evil and the good, and sendeth rain on the just and the unjust. (Matthew v. 45 )

That the wicked also do not possess any life of themselves, and that they are led throughout by the Lord, notwithstanding their being ignorant of it and not wishing it, can be seen in the passages treating of the life of those in hell.****

[5] [165.] (5) Souls of life, and living souls, and vegetative souls are, by the life that is from the Lord, animated through their uses and according to them. By "souls of life" are meant men and angels: by "living souls" are meant animals, which moreover are called "living souls" in the Word: and by "vegetative souls" are meant trees and plants of every kind. That "souls of life," or men and angels, are animated by the life that is from the Lord, has been treated of in preceding sections. That "living souls," or animals, are animated by the life that is from the Lord, has also been treated of before. It is the same as regards "vegetative souls," these souls being uses that are ultimate effects of life; while "living souls" are affections of various kinds, corresponding to the life of those in the spiritual world; on account of this correspondence they may be termed "mediated lives". By "being animated" is meant that they not only live, but also are and exist. That their being animated by the Lord is continuous, that is, that continuously from Him they live, are, and exist, is because creation, as soon as it is completed, is maintained continuously by means of influx from the Sun of heaven; unless there were a continuous influx from that Sun, all things would perish; for without it, the influx from the world's sun is useless, this being instrumental cause only, whereas the influx from the Sun of heaven is principal cause. The correspondence of heat and its effect is with the life of the Lord's Love, and the correspondence of light and its effect is with the life of the Lord's Wisdom: for Divine Love proceeding forth from the Sun of heaven is heat in the spiritual world, and Divine Wisdom proceeding forth from that Sun is light there; to these, the heat and light of the world's sun correspond, everything being a correspondent.

[[2]] [166.] In what way, however, the Lord from His Divine Love and Wisdom, which are Life Itself, flows in and animates the created universe, will also be briefly stated. It is the proceeding Divine that, round about Him, appears to angels as a Sun; and out of this His Divine proceeds by means of spiritual atmospheres, created by Him to convey heat and light down to angels, and accommodated by Him to the life of their minds and of their bodies, so that from the light they may receive intelligence and also see, and in correspondence therewith breathe, for angels like men breathe, and so that from the heat they may receive love and also feel, and in correspondence therewith their hearts may beat, for angels like men enjoy pulsation of the heart. These spiritual atmospheres possess successively greater density, in discrete degrees, treated of above, down to angels of the lowest heaven, to whom in this way they become adapted. This is how it is that angels of the highest heaven live as it were in pure aura, angels of the middle heaven as it were in ether, and angels of the lowest heaven as it were in air. Under these atmospheres in their respective heavens are the lands where they dwell, and where their palaces and houses are, parklands too, as well as fields, rose gardens and lawns, these things coming into existence afresh each morning, each one in accordance with reception on the part of the angels there of love and wisdom from the Lord. These things are all of spiritual origin, not of natural origin in any way. The spiritual origin of them is life from the Lord. [3] It is to correspondence with them, that all things appearing in the natural world have been created, and in consequence similar things exist in this world, with this difference however, that these latter, while likewise of spiritual origin, have at the same time a natural origin. A natural origin is provided in addition, in order that they may be at the same time material, and consequently fixed, for the sake of the procreation of the human race, which can only take place on the ultimate plane where there is fullness; and thus in order that from the human race as a seminary there may come into, existence inhabitants of the spiritual world who are angels. This is the first and last end of creation. .

[167.] A complete idea, however, of the creation, or coming into existence, of all things in their order from Life, which is the Lord, cannot be given, on account of the arcane, which are well-known in heaven and have, indeed, been imparted to me, but which, involving such things as are deeply hidden in the sciences, could not be described except in many volumes, and hardly then in a way that would be comprehensible. However, this is the gist of them:
The Sun of heaven, in which the Lord is, is the Common Centre of the universe:
All things in the universe are circumferences upon circumferences, one after another, to an outermost (or ultimate) one; these the Lord rules from Himself alone as one continuous thing, the intermediate ones, however, being ruled from the outermost one.

These He animates and actuates unceasingly, with the same ease as a man, from his Understanding and Will, animates and actuates his body;

Influx takes place into uses, and from them into their forms.

(The MS. has here this note by the Author:)

"Angelic Idea" to follow, either to be inserted, or added as an appendix, or to appear as a footnote.
* In the MS., in addition to the N.B. at the side, this clause is heavily underscored.
** APOCALYPSE EXPLAINED.
*** In APOCALYPSE EXPLAINED, NOS. 1135-1191, specially NO. 1153.
**** See APOCALYPSE. EXPLAINED, NOS. 1189, 1224.

[168.] THE ANGELIC IDEA OF THE CREATION OF THE UNIVERSE BY THE LORD

The angelic idea of the universe created by the Lord is like this:

God is the Centre, and He is a Man: unless He were a Man, creation would not have been possible: the Lord from Eternity is that God.

Of creation:

The Lord from Eternity, or God, by means of His Divine that proceeds forth, has created the universe and all things in it: and because the Divine that proceeds forth is also Life Itself, all things have been created out of Life and by means of Life: it is the Divine as it first proceeds forth, that appears before angels as a Sun: this is seen before their eyes as glowing and flaming, which is because the Divine that proceeds is the Divine Love and Wisdom, and these at a distance present such an appearance.

The angels added, that this proceeding Divine is what the ancients depicted by bright golden or luminous circles round the head of God, which modern painters retain to this day from ancient time.

They said that out of that Sun, as the great Centre, proceed circles, one after another, and one from another, continuing to an outermost (or ultimate) one, where their boundary, existing in a state of rest, is: and these circles, one from another, and one after another, appearing extended in every direction, are spiritual atmospheres which their Sun fills with light and heat, and by means of which that Sun conveys itself down to the outermost circle: and in this outermost circle, by the mediation of those atmospheres, and then by the mediation of natural atmospheres from the world's sun, was effected the creation of the earth, and upon it the creation of all things that are for use, this creation being afterwards carried on by production from seeds in either wombs or eggs.

Those angels, who knew that the universe, being so created, is a work that is continuous from the Creator right down to outermost things, and that, being a continuous work, it is, as a single chain, dependent upon, actuated by, and ruled by, the Lord who is the Common Centre, said that the First proceeding forth is continued down through a series of discrete degrees to outermost things in exactly the same way as an end is continued through causes into effects, or like that which produces, and the things produced in an unbroken series: and that this continuation is not only a continuation into, but also a continuation round about, from the First, and thence from each thing that precedes into the thing that follows from it, down to the last of all: and that thus the First, and, from it, all the succeeding things co-exist in their order in the last or outermost.

It is from this continuum, as it were one thing, that the angels obtain the idea of the Lord as being the All in all things, of His being Omnipotent, Omnipresent, and Omniscient, of His being Infinite and Eternal: and also an idea of the order, according to which the Lord by His Divine Love and Wisdom, disposes, provides for, and controls all things.

The question was put to them, Where did hell come from, then? They said, From man's freedom, without which man would not be man. They said that from that freedom man had broken the continuum within himself and when this was broken, a separation took place; and the continuum that was in him from creation became like a chain or piece of chain-work, that having some of its links broken or wrenched away at the top, sags down, and is then left hanging by slender threads. The separation or break was caused and is caused by denying God.

[169.] (The following notes were found on the last page of the author's MS.:)

It is by means of that heat and that light, that all things in the spiritual world and all things in the natural world have been created.

There are degrees of that heat and light.

There are three degrees of that heat and light down to the outermost things of the spiritual world, and a further three degrees to the outermost things of the natural world.

God is the fountain of all uses, celestial, spiritual and natural.

In God all uses are in their very life, thus in their Being (Esse).

God being Love Itself, the uses are of His Divine Love.

Use and good are one thing.

The Divine Love is Divine Good.

The Divine Love is the love of uses.

The Divine Love and Wisdom appear in the spiritual world as a Sun.

From out of the sun, which is the Lord in the spiritual world, there goes forth heat and light.

That heat is the Love going forth, and that light is the Wisdom going forth.