D·IVINE LOVï~AND WIS:DOM                  BY    EMANUEL SWEDENBORG•• o Lord, how manifold are Thy works 1~ WISDOM hast Tho...
/-.13   0   ,~- HI  "1. Gad is Order itself. "II. He created man from arder, in        arder and into arder." III. He crea...
A new translation by Mr. H. GoyderSmith, with the Rev. Charles Newalt,B.A., as Consultant, Jrom the Latin,edited Jrom the ...
ANGELIC WISDOM                  CONCERNING    THE DIVINE LOVE                     AND  THE DIVINE WISDOM             FROM ...
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CONTENTS                           PART l                                                             Nos.Love is the Life...
VI                          CONTENTS                                    PART II                                           ...
CONTnas	                           Vll                                                                 Nos.   Creation is ...
T~	     Civiii	                        CONTENTS                                                                Nos.Man bec...
--                                 CONTENTS	                                      lX                                      ...
x                      CONTENTS                                                            Nos.        Ali uses, which are...
CONTENTS	                              Xl                           PART V                                                ...
Xli                   CO:-fTENTS                                                    Nos.    (VII.) The union of mans spiri...
CONTENTS	                            xiii                                                               Nos.     (X II J.)...
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ANGELIC WISDOM CONCERNING                DIVINE LOVE                          PART   1            LOVE IS THE LIFE OF MAN ...
1-3]          DIVINE LOVE AND WISDOM And when it glows, in the same degree do not they hecomewarm ? Bu t the sensible man ...
[4,5GaD ALONE, lHUS THE LORD, IS LOVEITSELF, BECAUSE HE IS LIFE ITSELF;AND AN GELS AND MEN ARE RECIPIENTS              OF ...
5, 6]    DIVINE LovE AND WISDOM    mind, it must be known of a surety that the Lord,    because He i~.l-ove jn .it? very e...
DIVINE LOVE AND WISDOM              [6,7to which, as to a nucleus or starting-point in thewomb, are added successively sub...
7-9]        DIVINE LOVE AND WISDOM  as do men in the world, and abjects cannat be  seen except in space, therefore in the ...
DIVINE LOVE AND WISDOM            [<)-IIWisdom, the subjects here treated; and thereafterlittle if anything about Divine P...
II)          DIVINE LOVE AND WISDOMof heaven; wherefore it is impossible for theangels to think otherwise concerning God. ...
DIVINE LOVE AND WISDOM           [II- 13  ascertain if the spiritual idea of such persons  was like their natural idea, an...
13, 14]     DIVINE LOVE AND WI5DOMuniversally and singly, He is in aU the things ofreligion and of worship. Hence every pe...
DIVINE LOVE AND WISDOM            [14-17body without its sou!. The Divine Soul of GodMan is what is understood by the Divi...
17-1 9]     DIVINE LOVE AND WISDOMmany, or infinitely aIl, on account of the naturalidea respecting many and ail; for the ...
DIVINE LOVE AND WISDOM           [19- 22like a Man; every society of heaven, whetherlarge or smaU, likewise; hence also an...
22,23J      DIVINE LOVE AND WISDOM      innumerable things, as said above; but man feels      them as a one. From sensatio...
DIVINE LOVE AND WISDOM           [23, 24him; human reason in its general nature dependsupon this: and this general nature ...
24- 26J     DIVINE LOVE AND WISDOMkingdom. Several would rend it asunder, but onecan hold it together.   25. So would it b...
DIVINE LOVE AND WISDOM             [26-28a nature that, through a certain harmony flowingfrom the concord of heaven, it fi...
28-3 0 ]    DIVINE LOVE AND WISDOM        or smaller, a kingdom, an empire, a church, and        also the angelic heaven. ...
DIVINE LOVE AND WISDOM            [3 0 -33faculties, the ability ta become wise and the powerta love. That in man there is...
33-35]      DIVINE LOVE AND WI5DOMfrom that affection, it follows that the DivineEssence, which is the Creator, is Divine ...
DIVINE LOVE AND WISDOM           [3 6-3 8  36. There is also a union of love and wisdom inevery Divine work, from which it...
38 ,39]     DIVlNE J_OVE AND WISDOMIn Isaiah: He shall sit upon the throne of David,  and ttpon his kingdom, to establish ...
DIVINE LOVE AND WISDOM           [39.40one with the love of wisdom. goes swiftly back tothe love which does ; and this may...
40 , 4 1 ]   DIVINE LOVE AND WISDOMnatural light which is constantly drawing it back.The truth is, however, that love and ...
DIVINE LOVE AND WISDOM           [4 1 ,4 2of the object, an image of which is producedinteriorly in the eye according to t...
.                -- - - -                                   -     42 -45J     DIVINE LOVE AND WISDOM     only undergo chan...
DIVINE LOVE AND WISDOM           [45, 46  Existence in itself, will certainly fol1ow on and  understand that it is the Ver...
47, 48JTHE DIVINE LOVE AND WISDOM MUSTOF NECESSITY BE AND EXIST IN OTHERS        CREATED BY ITSELF   47. The essential of ...
DIVINE LOVE AND WISDOM             [49-5 1   49. With respect ta Gad: Loving and beingloved reciprocaUy cannot be granted ...
52]ALL THINGS IN THE UNIVERSE HAVEBEEN CREATED BY THE DIVINE LOVE      AND WISDOM OF GOD-MAN   52. So fuU of Divine Love a...
DIVINE LOVE AND WISDOM               (52-54in the created universe is substance and forrn initself, or life in itself, or ...
...55, 56]ALL THINGS IN THE CREATED UNIVERSEARE RECIPIENTS OF THE DIVINE LOVE      AND WISDOM OF GOD-MAN   55. lt is known...
DIVINE LOVE AND WISDOM            [56-58is of such a nature, that it may be a recipient ofGod, not by continuity, but by c...
58-60]      "DIVINE LOVE AND WISDOMdegrees-degrees of life and of the recipients oflife. Conjunction with the things of th...
DIVINE LOVE AND WISDOM            [60,61reason the more interiorly they are examined, themore wonderful they are. Yet, whe...
6rJ         DIVINE LOVE AND WISDOMand aU things of the animal kingdom is plain fromthese considerations: AnimaIs of every ...
DIVINE LOVE AND WISDOM           [61-64uses by this means, is the one most remote fromthe Divine to be found in created th...
65JTHE USES OF ALL CREATED THINGSASCEND THROUGH DEGREES FROM OUTER­MOST THINGS TO MAN, AND THROUGHMAN TO GOD THE CREATOR, ...
DIVINE LOVE AND WISDOM            [65---67of all created things ascend in order from outermostthings up to man, who is flr...
......... 67,68J      DIVINE LOVE AND WISDOM  degrees in him, and are not visible until he has  put off the earthly body. ...
DIVINE LOVE AND WISDOM           [68,69man acts with God as if from himself. Theequilibrium of aH things is from action to...
69, 70]     DIVINE LOVE AND WISDOMbecause omnipresent, is not in space. He is alsoable to affirrn and see the things menti...
DIVINE LOVE AND WISDOM             [7 1 ,7 2   71. Ta show that the man of altogether naturaloutlook has the idea of space...
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Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
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Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
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Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
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Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
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Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-...
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Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-series-1937

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Emanuel Swedenborg, a popular swedenborg series

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Em swedenborg-angelic-wisdom-concerning-the-divine-love-and-the-divine-wisdom-the-swedenborg-society-a-popular-swedenborg-series-1937

  1. 1. D·IVINE LOVï~AND WIS:DOM BY EMANUEL SWEDENBORG•• o Lord, how manifold are Thy works 1~ WISDOM hast Thou made them ail. ft Psa1m clv. 24.
  2. 2. /-.13 0 ,~- HI "1. Gad is Order itself. "II. He created man from arder, in arder and into arder." III. He created his rational mind according ta the arder of the whole spiritual world, and his body according ta the arder of the whole natural world, on which account man was called by the Ancients a little heaven, and a microcosm (or little world)."IV. Tt is a law of arder that man, from his little heaven, or little spiritual world, ought ta mIe his microcosm, or little natural world, just as Gad from His great heaven, or spiritual world, mIes the macrocosm, or natural world, in each and an things thereof." SWEDENBORG. (True Christian Religion.)
  3. 3. A new translation by Mr. H. GoyderSmith, with the Rev. Charles Newalt,B.A., as Consultant, Jrom the Latin,edited Jrom the author s origi1~al edition published at Amsterdam, 1763
  4. 4. ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM FROM THE LATIN OF EMANUEL SWEDENBORGTHE SWEDENBORG SOCIETY (INcoRPoRATEo) SWEDENBORG HODSE 2.0 HART STREET, LONDON, W.C. 1 1937
  5. 5. ,
  6. 6. CONTENTS PART l Nos.Love is the Life of Man lGod alone, thus the Lord, is Love itself, because He is Life itself; and angels and men are recipients ~lifu 4The Divine is not in space . 7God is Very Man IIBeing and Existence in God Man are distinctly one I4­In God Man infinite things are distinctly one I7There is one God-Man, from Whom aU things are 23The Divine Essence itself is Love and Vvisdom . 28Divine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love 34The Divine Love and Wisdom is substance and is form 40The Divine Love and vVisdom are Substance and Form in itself, thus they are the Very and the Gnly . 44The Divine Love and Wisdom must of necessity be and exist in others created by itself 47AU things in the universe have been created by the Divine Love and Wisdom of God-Man . 52AU things in the created universe are recipients of the Divine Love and Wisdom of God-Man 55AU things that have been created bear a certain likeness to man 6IThe uses of aU created things ascend through degrees from outermost things to man, and through man to God the Creator, from Whom they are . 65The Divine fiUs aU the spaces of the universe, apart from space 69The Divine, apart from time. is in aU time 73In the greatest and the smallest things, the Divine is the same 77 v
  7. 7. VI CONTENTS PART II Nos. The Divine Love and Wisdom appear in the spiritual worlel as the Sun 83 Heat and light issue from the Sun which exists from the Divine Love and vVisdom 89 That Sun is not Gad, but is the manifestation of the Divine Love and Wisdom of Gad-Man; it is the same with the heat and light from that Sun. 93 Spiritual heat and light, in going forth from the Lord as the Sun, make one, just as His Divine Love and Wisdom make one. 99 The Sun of the spiritual world is seen at a middle altitude, and afar off from the angels, just as is the natural sun from men lO3 The distance between the Sun and angels in the spiritual world is an appearance proportioned ta their reception of the Divine Love and Visdom lO8 Angels are in the Lord, and the Lord in them; and because.-1.. angels are recipients, the Lord alone is HeavËn. II3 In the spiritual world the east is where the Lord appears as the Sun, and other quartcrs are determined there ­ from . II9 The quarters in the spiritual world are not from the Lord as a Sun, but from the angels according to reception 12 4 Angels turn their faces constantly towards the Lord as a Sun, and thus the south is ta their right, the north ta their left, and the west behind them . 12 9 Ali interior things of the angels, bath of mind and body, are turned towards the Lord as a Sun 135 Every spirit, without exception, in like manner turns towards his own ruling love 14 0 --,-, The Divine Love and Wisdom ema!lating from the Lord as a Sun, and giving heat and light in heaven, are the Divine proceeding, which is the Holy Spirit 14 6 The Lord created the universe and ail things thereof by means of the Sun which is the first Proceeding of the Divine Love and vVisdom 15 1 The sun of the natural world is pure fire, and therefore dead; nature aisa is dead, because it originates from that sun 157 III
  8. 8. CONTnas Vll Nos. Creation is not possible without two suns, the one living and the other dead 163 The end of creation exists in outermosts, which end is, that ail things may return to the Creator, and that there may be co~n_c!ion. 167 PART III There are atmospheres, waters and earths in the spiritual world just as in the natural world; but the former are spiritual, the latter natural 173 There are degrees of love and wisdom, and consequently degrees of heat and light, also degrees of atmo­ spheres . . . . . . . . . . . . . 179 r Degrees are o!/,twofold order, degrees of ~I ane! degrees of breadt~. . . . . . . . . . 184 Degrees of height ~ of the same nature, and one is from the other in a series, like end, cause, and effect 1 89 The first degree is the ail in ail of the following degrees . 195 Ail perfections increase and ascend with and according ~ees . 199 In.succes~iye ,.9rderl the first degree. is_the highest, and the "third iStlie lowest; but iil simultaneous order the first degree is the inmÜs(:auèf:fhethire!-TIle outermost 20 5 The outermost degree surrounds, contains, and s..:lEP~ts prior degrees . . . . . 20 9 Degrees of (15cigh1: are in fu ness and power in their outermosfâégree 21 7 Degrees of bath kinds are in the greatest and least of created things . 222 I~b&-l..QrdJre_threJLdegr.ees .()Lheight.j!11iI!j!~nd ,!!!cre<lte, and in man are three degrees, finite ana created . 230 Every man has these:three degreeS)of heig.ht. from birth.IJ)q They ,cano pe opened one after the oth~r, and as 1 they are opened man is in the Lord and the Lord in! man . 236 Spiritual lig.!?t fiows in through the three degrees into man, but not _spiE,itu,a,I-h~t, except so far as man shuns evils as sins, and looks to the Lord 24 2
  9. 9. T~ Civiii CONTENTS Nos.Man becomes natural and sensual if the higher degree. which is the spiritu~l, is not opened in him 248 (l.) What the natural man is and what the spiritual 251 (II.) The character of the na/urai man in whom the spiritual degree is opened 252 (III.) The character of the natural man in whom the spiritual degree is not opened, but yet not closed 253 (IV.) The character of the natural man in whom the spiritual degree has been absolutely closed. 254 (V.) Lastly, the na/ure of the difference between the life of a merely na/ural man and the life of a beast 255The natura! degree of the human mind regarded in itself is continuous, but, when raised, it has the appearance of being discrete, through correspon ­ dence with the two higher degrees 256Since the natural mind co vers and contains the higher degrees of the human mind, it is reactive; and ,if the !!igp.~r degrees are no):_open~J .i~_ acts lagainst them, but if they are opened, it acts with them. . . . . . . . . . . . . . 260The origin of evil cornes from lP.l!.Se of the faculties peculiar to man, termed ra~ity and fr~edom . 264 (l.) .Il bad man equally with a good man enjo)s these two faculties 266 (l l.) A bad man abuses these faculties in confirming eV1l and false things, but a good man lises them in confirming good a1ld true things 267 (l II.) Evils and falsities confirmed in man remain and become !lis love and thence his life . 268 (IV.) Those things wMch belong to Ms love and thence to his liJe are passed on to lhë children 269 (V.) Ali eviliand the falsities from t~. both inh&ritçd and contracted, reside in Me naturàl mind . _.- 270(Evils and falsities exist in everything opposed tO(go9d" and tme-things, because evils apd falsities are diaboliêàl and infernal, and good and truc things are Divine and heavenly . 27 l
  10. 10. -- CONTENTS lX Nos. (I.) The naturai mÎ1zd, which is Î1z evils and falsities from them, is a form and image of heU . 273 (I Io) The flatural mind which is a form or image of heU, descends through three degrees . 274 (I II.) The three degrees of the natural mind, which is a form and image of heU, are opposite to the three degrees of the spiritual mind, which is a fornz and image of heavùï":----: . . . 275 (IV.) The natural mind which is a heU is opposed in everything to the spiritual mÎ1zd which ~aheawn 2~ AU things of the three degrees of the natural mind are included in works which are done through acts of the body . 277 PART IV The Lord from Eternity. who is Jehovah, created the "ûniversèJ and aU things thereof from liimself, and d6t from nothing 0 28l The Lord from Eternity, or Jehovah, cou Id not have created(thè Ulîiv~rsè and aU things thereof unless he were man 285 The Lord from Eternity, or Jehovah, brought forth from Himself the sun of the spiritual ",::orld, and from that created( the universe, and all things thereof . 290 In the Lord there are three (attributes), the Divine of Love, the Divine of Wisdom, and the Divine of Use, which are the Lord; and these three are reErjjeI!!ed outside the Sun of the spiritual world, the Ivine of Love by heat, the Divine of Wisdom by light, and the Divine of Use by the atmo~here containing them 0 0 • 0 • 0 • 7- • 0 296 The atmospheres, which are three in number in bath the spiritual and natural worlds, in their ultimates finish in substances and matters of the nature of those in tneir eartp.s 302 There is nothing of the Divine in ~f in the substances Il and matters from which earths are formed, but yet they come from the Divine in itself 0 ­ 305
  11. 11. x CONTENTS Nos. Ali uses, which are the ends of creation, have ferms which they receive from substances and matters such as are in the earths . 307 (1.) There is effort in carths to bring forth fOl»!s, or fOlms of uses . ~ 310 (II.) The~è [sacertain likmess to the creation of the ul1iverse in aU forms of uses 313 (JI 1.) There is a certain likeness to man in aU jorms of uses 317 (IV.) There is a certain lilleness to the Infinite and Eternal in aU forms of uses. 318 Ali things in the created universe, viewed in regard ta uses, bear a Iikeness ta man; and this proves that Gad is Man. 319 Ali things created by the Lord are uses; and they are uses in that arder, degree and respect in which they relate ta man, and through man ta the Lord frem Whom they are. 327 Uses for sustaining the body . 331 Uses for perfecting the rational 332 Uses for receiving the spiritual from the Lord 333 Evil uses were not created by the Lord, but originated together with hell . 336 (1.) IV hat is meant by evil uses on the earth. 338 (II.) A il things are in heU that are evû uses, and ~n heaven that are good uses -.- ­ . . 339 (II 1.) There is a continuous infl-;-; fram the spiritual world into the natural wofld 340 (1 V.) Influx fram heU works to produce things thqt are evil uses wherever tllere are things corre­ sponding thereto . 341 (V.) The lowest spiritual separa/edfrom its higher degree works to titis end . 345 (VI.) There are two forms in whic!! the work is effected by influx, the vegetable and the animal form . 346 (VII.) Each of these forms, while it exists, receives the means of propagation 347 In the created universe things visible prove that nature has produced nothing, and does produce nothing, 1[but that the divine produces ail things out..Qf itself, and through the spiritual world. . . . 349_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ ---ol
  12. 12. CONTENTS Xl PART V Nos.Twa receptacles and dwellings of His Own, called Will and Understanding, have been çreated and farmed by the Lord in man; the WUD for His Divine Love, and the Understanding for His Divine Vhsdam . .;.. 358The Will and the Understanding, which are the recep­ tacles of love and wisdam, are in the brains, in the whale and every part of them, and fram them in the body, in the whalc and evcry part of it . 362 (J.) Love and wisdom, and the will and the under­ standing therefrom, make the very life of man 363 (II.) The life of ma1l is in its beginnings in the brains and in its derivatives in the body . 365 (II J.) Such as life is in its beginnings, such it is in the whole and every part 366 (IV.) By means of Ihose beginnings life is in the whole from every part, and in every part from the whole 367 (V.) Such as the love is, such is Ihe wisdom, and therefore such is the man 368There is a carrespandence of the will with the heart, and of the understanding Vith the lungs 371 (J.) A Il things of the mind have reference 10 Ihe will and tenderstanding, and ail 1Mngs of the body to the heart and lungs . 372 (II.) There is a correspondence of the will and understanding with the heart and lungs, and from this a correspondence of ail things of the mind with ail things of Ihe body. 374 (II J.) The will corresp01lds to the heart . 378 (JV.) The understanding corresponds 10 the lungs 382 (V.) By means of Ihis correspondence many secrels concerning the will and underslanding, and therefore also concerning love alld wisdom, may be disclosed 385 (V J.) Mans mind is his spirit, and the spirit is the man. The body is the external through which the mind or spirit feels and acts in its world . 386
  13. 13. Xli CO:-fTENTS Nos. (VII.) The union of mans spiril with the body is by the correspondence of his will and under­ standing wilh his heart anèf lûngs, and separation cames through non-êorrespon­ dence . 390The correspondence of the heart with the will and the understanding with the lungs makes known ail that is possible to be known of the will and under ­ standing. or of love and wisdom, and thus of mans soul . 394 (1.) Love or the will is mans very life . 399 (II.) Love or the will strives continually towards the human form and all things thereof 400 (III.) Love or the will can do nothing through its human form except by mar.r.iagB. wiJh .wi~il01Jl gr Ut.e undefstanding. . 401 (IV.) Love or the will prepares a home or bed chamber for ils future wife, which is wisdom or the understanding . . . 402 (V.) Love or the will also prepares allthe things in its own human form sa that it may act together with wisdom or the undèY­ standing . 403 (VI.) After the nuptials, the jirst union cames through the affection of knowing, from which springs an affection for truth 404 (VII.) The second uniOlt cames through the affection of u~~anding from which springs~perception of truth . . . . 404 {VIII.) The third union cQ;;;;s through the affection for seeing truth, from which springs thought 404 (IX.) Love or the will cames into sensitive and active life through these three unions . 406 (X.) Love or the will introduces wisdom or the understanding into allthings of its hotse 408 (XI.) Love or the will does nothing except in tl1lion with wisdom or the understandùlg 409 {XII.) Love or the will ?A·nites itself ta wisdom or the understanding, and makes the union reciprocal . 4 ro
  14. 14. CONTENTS xiii Nos. (X II J.) Wisdom or the understanding, from .power given it by love, can be raised, and can receive such things as are of heavenly light, and perceive them . 413 (XIV.) Love 01 the will cati be ra.ised likewise and can receive such things as are of heavenly heat, provided it loves wisdom, its partner, in that degree 41 4 (XV.) Otherwise love 01 the will dmws wisdom 01 the understanding back from its eleva­ tion, so that it ma) act in 1(j~ison with itsélf . 4 16 (XVI.) Love 01 the will is purifted by wisdom in the understandin.g if theY are t-èiiSëd together . 419 (X V Il.) Love or the will is d~filed in and b)! the understanding if they are not raiseâ together 421 (X Il Ill.) Love p~!Jjf!:.ed by wisdom in the under­ standing becomes spirftual and celestial 422 (X 1X.) Love defiled in and by the understanding, becomes natural, sensual and corporcal 42 4 (XX.) The facully of understanding, caUed rationality, and the fa.culty of acting, caUcd frecdom, stillremain . 42 5 (XXI.) Spiritual and celestiallove is love towards the neighbml.r and to the Lord, and natural an.d sensual love is love of. the world and of self . 426 (XX Il.) jt is the same with charity and faith, and thcir union, as with will and under­ standing, and their union 42 7What mans initial forrn is at conception 43 2
  15. 15. ,
  16. 16. ANGELIC WISDOM CONCERNING DIVINE LOVE PART 1 LOVE IS THE LIFE OF MAN I. Man knows that love exists, but not what it is. He knows that there is such a thing from everydaY,speech, as when it is said that:" }Ie. loves me; the king loves his people and ûië peoplëlove their king; iilwsband loves his wife and the mother her children, and vice vërsa"; lhêD. again that: this or that man loves his country, his fellow-citizens, his neighbour; in a similar way when removed from the idea of person, that he loves this or that thing. But although love is so universally talked about, hardly an.y: one .gl~s what love is. When he thinks about it, then because he· is unable to form any reasoned idea of what it really is, he declares either that it is not anything, or only something which fiows in from sight, hearing, touch, and conversation, and so affecting him. He is absolutely unaware 1h;J.L it is his ~~J.iie; not merely the general life of his ( whole body, and of his every thought, but of every particular of them. A wise man can perceive this, when it is said : JLYQlLif!k~~ affection which comes from love, can you think or do anything ? Or when that affection cools, do not thought,)J SëèCIl,and· aêi:îÔ~y-ë;9!d to the like extent ? 1
  17. 17. 1-3] DIVINE LOVE AND WISDOM And when it glows, in the same degree do not they hecomewarm ? Bu t the sensible man perceives this not from the refiection that love is the life of man, but from experience that it is so. 2. No one knows what the life of man is unless he knows that it is ~e. If this be not known, one may believe that the life of man is only feeling and acting, another that it is thinking; when yet thought is the first effect, and feeling and action the second effect of life. It is said that thought is the first effect of life, but there is thought inner and more interior, as also thought which is outer and more exterior. ~Vhat is ac.!;Jally~ fu§.t effect of life is inmost thougtlt, WhlCh is the( erc n of ends. But 01 these later, when the degrees Ole are considered. 3. ~me idea concern~g love--that it is the life of man-may be gathered trom the heat 0!.Jliê1iiill the world. This heat is welT"KnownJ:Q..1>e,t 1 as it were.l... the comïifOiîlife OI:.arr the vegetation of the earth. For, when the warmth of spring cornes, plant life of every kind rises up from the soil, decks itself with foliage, then with blossom, and at length with fruit, and just as if it were alive. But when, in autumn and winter, the heat is withdrawn, these signs of its life are strippedI~ from it, ctOO wither away. So it is with love in man, for h~t and lo~ mutually correspond. Vhèrefore aISO love is Wârm. 2
  18. 18. [4,5GaD ALONE, lHUS THE LORD, IS LOVEITSELF, BECAUSE HE IS LIFE ITSELF;AND AN GELS AND MEN ARE RECIPIENTS OF LIFE 4. This will be fully explained in the treatiseson Divine Providence and on Life. Here wemerely observe that the Lord, who is God of theuniverse, is Uncreate and Infinite, but man andangel are created and finite. And, because He isUncreate and Infinite, the Lord is Being Itself,which is called J ehovah, and is Life l tself or Lifein Himself. Since the Divine is one and indivisible,the creation of any one directly from the Uncreate,the Infinite, Being Itself and Life ItselLis. impos-sible, but must be from things created and finite,so formed that the Divine can be in them. Sincemen and angels are such, they are redpients oflife. Consequently if any man al10w himself tobe led away by his own reasoning into the ideathat he is not a recipient of life, but is Life, nothing )can restrain him from the thought that he is God.The man, who feels that he is Life, and thencecornes to believe it, deceives himself; for, in theinstrumental cause, he fails to perceiv_e the originalcause otherwise than as one with it. That the Lordis Life in Himself, He Himself teaches in John,As the Father hath life in HimselJ, so also hath He iligiven to the Son to have li~ lfimself (v. 26) ;and that He is Lire Itself ( 0 n Xf.25; xix. 6).Now since life and love are one, as appears fromwhat was statedin Nos. I and 2, it fol1ows thatthe Lord, because He is Life l tself, is Love l tself. ., 5. But in order that this may sink into the B 3
  19. 19. 5, 6] DIVINE LovE AND WISDOM mind, it must be known of a surety that the Lord, because He i~.l-ove jn .it? very essence, that 1s ~ Love, a ears before the an efS-ii11leaVen __a!>_ the Sup, and t at from that Sun proceed heat and light; that the heat therefromJn..J.i..t~_!?~e is love, and the ligllt therefrom in its essence ( is ~; andtJ1aITIïë angels, jusfult1îëIi1ëasuE.e thatiliëy receive that ïIl1lfltuaI1ïe31 and hglit,3[.e themselves èXàmples -0 ove anawisdom, yet not from themselves, but from the Lord. This spiritual heat and light not only flow into angels and affect them, but also flow into men and affect)J them rccisel as the 6ecome red ients. Tllljj J become recipients accor mg to thelr love oftliè Lord and of the nelghbour. Hns Sün ltself, or tlïe Divine Love, cannot create any one by its own heat and light directly from itself, since one so created would be Love in its essence, which Love is the Lord Himself; but it can create from substantial and material things so formed as to Q.e caE~Je of receivLI~g--.that v~y heat and light; as, DY -comparison, the sun of our worIa, by its heat and light, is unable to produce germinations directly in the earth, but only out of earthy substances, in which it can be present through its heat and light, and cause vegetation. In the work on HEAVEN AND HELL (n. rr6-I40) it may be seen that the Lords Divine Love is manifest in the spiritual world as the Sun, and from it streams spiritual heat and light giving love and wisdom to the angels. 6. Since, then, man is not Life, but a recipient of life, it follows that the conception of man from the father is not a conception of life, but only..ni ~L..<l-lld pllrest forIILCapable...!lf receiving life, 4
  20. 20. DIVINE LOVE AND WISDOM [6,7to which, as to a nucleus or starting-point in thewomb, are added successively substances andmatters adapt~çL.iIl_19_rm_tfL!h~_re~Etion of lifein its own order and degree. THE DIVINE IS NOT IN SPACE 7. It is impossible to grasp by a merely natural idea that the Divine, or God, is not in space, although everywhere present and with every man in the world, every angel in heaven, and everyspirit under heaven, but it is possible by a spiritualidea. The reason is that in the natural idea thereis space; for it is fashioned of such things as arein the world, in every one of which, as the eyesees them, is space. Everything great and smallthere, everything there which has length, breadth,and height is of space. In short, every measure,figure, and form there is spatial. That is why itis said to be impossible to grasp, by a natural idea,the fact that the Divine is JlQti.n.MJ~c..~L along~hthe deç!<lratiQn 1patjt is ~v~here present. Butthe fact remains that a man can understand thisby the power of natural thought, if only he permit~of spirituallight to enter in. On this accountsomething shill first De saw of the idea andspiritual thought therefrom. The spiritual ideadraws nothing whatever from space, but derivesits aU fram state. State is predicated of love,life, wisdom, the affections and joy therefrom;in general terms, of good and of truth. The trulyspiritual idea of these things has nothing in commonwith space. l t is higher and regards spatial ideasbeneath it as the sky surveys the earth. Yet sinceangels and spirits see with their eyes in like manner 5
  21. 21. 7-9] DIVINE LOVE AND WISDOM as do men in the world, and abjects cannat be seen except in space, therefore in the spiritual world, where angels and spirits dwell, there appear ta be spaces similar ta those on the earth. Yet the spaces there are appearances only; for they are not fixed and constant as on earth; they can be lengthened and shortened, changed and varied; and because they cannat be sa deterrnined by measure, they cannat be comprehended there by any natural idea, but by th~iritual idea alone ;1 which is no other regardmg3atial distances tnanJ ~Cflli:taiïCës oIgoëi""d---ano. orfruth; -and tfiëiel are!l1inities and likenesses in accordance wlth t1lelr states. --~ 8. From this it is evident that man cannat grasp by a merely natural idea the fact that the Divine is everywhere, yet not in space, but that angels and spirits perceive it clearly; with the consequence that man also may do sa, if only he admit sorne ray of spiritual light into his thought. The reason why man can understand is because it is not rus body which thinks, but his spirit; thus not his natural, but his spiritual. 9. But there are many who do not understand this, because they love the natural, and will not raise the thoughts of their understanding upwards into spirituallight; and they, who will not do this, cannat think except in terrns of space, even of Gad; and ta think sa of Gad is ta think from the extension of nature. This must be said by way of introduction, because without the knowledge and without sorne perception that the Divine is not is space, it is impossible ta understand anything concerning the Divine Life, which is Love and 6
  22. 22. DIVINE LOVE AND WISDOM [<)-IIWisdom, the subjects here treated; and thereafterlittle if anything about Divine Providence, Omni­presence, Omniscience, Omnipotence, Infinity, andEtemity, which are to be treated in succession. 10. It has been said that spaces appear in thespiritual world exactly as in the natural world,consequently also distances, but that these areappearances according ta spiritual affinities oflove and wisdom, or, of good and truth. It is onthis account that the Lord, notwithstanding thatHe is everywhere present in the heavens with theangels, appears high above them, as the Sun; andbecause reception of love and wisdom causesaffinity with Him, it is for that reason that thoseheavens appear nearer ta Him where the angelsare, by virtue of their reception, in doser affmity,than those with whom the affinity is more remote.From this also it is that the heavens, which arethree in number, are distinguished one fromanother; likewise the societies of which eachheaven is composed; furthermore, that the heUsunder them are distant according to their rejectionof love and wisdom. And so it is with men, inwhom and with whom the Lord is present through­out the entire universe; and this solely for thereason that the Lord is not in space. GOD IS VERY MAN II. In aU the heavens there exists no other ideaof Gad than that of MAN. The reason is, thatheaven as a whole and in part is in form like Man,and the Divine, which is with the angels, makesheaven, and thought runs agreeably to the form 7
  23. 23. II) DIVINE LOVE AND WISDOMof heaven; wherefore it is impossible for theangels to think otherwise concerning God. Henceit is that aIl those in the world, associated withheaven, think in like manner concerning God,when thinking inwardly in themselves, or in spirit.From this fact that God is Man, every angel andspirit is a man in perfect form. This results fromthe form of heaven, which is like to itself in greatestand least things. (That heaven as a whole andin part is in form like Man may be seen in thework on HEAVEN AND HELL, n. 59-87: and thatthought runs agreeably to the form of heaven,n. 203, 204.) Tt is known from Genesis (i. 26, 27),that men were created in the image and likenessof God; and again that God was seen as a Manby Abraham, and by others. The ancients, wiseand simple alike, thought of God no otherwisethan as of a Man; and when at length they beganto worship many gods, as at Athens and at Rome,they worshipped themall as men. What is heresaid may be illustrated by the following, previouslypublished in a certain small treatise : The Gentiles, especially the Africans, who acknowledge and worship one Gad, the Creator of the universe, entertain concerning Gad the idea of Man; they say that no one can have any other idea of Gad. When they learn that there are many who cherish the idea of Gad as some­ thing cloud-like in mid-air, they inquire where such people are; and on being told that they are among Christians, say it is impossible. But they are told in reply, that the idea arises from the fact that in the Ward, Gad is called a Spirit, and their idea of a spirit is of a particle of cloud; not knowing that every spirit and angel is a man. An examination, nevertheless, was made ta 8
  24. 24. DIVINE LOVE AND WISDOM [II- 13 ascertain if the spiritual idea of such persons was like their natural idea, and it was found to be different with those who acknowledge the Lord interiorly as God of heaven and earth. l once heard an eIder from among the Christians say that no one can have an idea of the Divine Ruman; and l saw him taken to various Gentile peoples, and successively to such as were more and more interior, and from them to their heavens, and at length to the Christian heaven. Everywhere he was granted a communication of their interior perception concerning God, and he observed that they had no other idea of God but the idea of a Man, which is the same as the idea of the Divine Ruman (see c.L.]. n. 74). 12. The common idea of God in Christendomis as of a Man, because the Athanasian Doctrineof the Trinity describes Rim as a Person; butthose of higher degree, the wise, prodaim thatGod is invisible, for they cannot understand howGod, as Man, could have created heaven andearth, then filled the universe with Ris presence,and many things, which cannot sink into theunderstanding, so long as it is not known thatthe Divine is not in space. Those, on the contrary,who approach the Lord alone, think of the DivineRuman, thus of God as Man. 13. Row important it is to have a right con­ception of God is evident from this, that the ideaof God forrns the inmost of thought with all whohave religion, for everything of religion and ofworship regards God; and it is quite impossiblefor communication with the heavens to be granted,unless there be a right idea of God, because, 9
  25. 25. 13, 14] DIVINE LOVE AND WI5DOMuniversally and singly, He is in aU the things ofreligion and of worship. Hence every people inthe world is assigned a place in the spiritual worldaccording ta its idea of Gad as Man; for in thisand no other is the idea of the Lord. That thestate of life after death with a man is accordingta the idea of Gad in which he has confirmedhimself, is evident from its converse, namely, thatthe denial of Gad, and, in Christendom, the denialof the Lords Divinity, make tell. *BEING AND *EXISTENCE IN GOD MAN ARE DISTINCTLy ONE 14. Where Being is, there Existence is; the oneis not presented without the other; for Being I5through Existence, and not apart from it. Thisthe rational mind comprehends when it thinks,whether there can be granted any Being whichdoes not EXIsT, or, any Existence except fromBeing; and since the one is presented with theother and not without it, it follows that they areone, but distinctly one. They are one distinctlylike love and wisdom: besides love is Being, andwisdom is Existence, for love is not given unlessin wisdom, nor wisdom unless from love; whereforewhen love is in wisdom, then it EXIsTs. Thesetwo are one of such a nature that they may indeedbe separated in thought, but not in operation, andit is on this account that they are said ta bedistinctly one. Being and Existence in Gad Manalso are distinctly one like soul and body. Thesoul is not presented without its body, nor the • ct Esse" and "Existerc." ro
  26. 26. DIVINE LOVE AND WISDOM [14-17body without its sou!. The Divine Soul of GodMan is what is understood by the Divine Being,and the Divine Body what is understood by theDivine Existence. That the soul can exist without .the body, and think and be wise, is an error flowingfrom delusions, for the soul of every man is in aspiritual body, as soon as it has cast off the materialcoverings which it carried about in the world. 15. Being is not Being unless it Exists, becauseprior to this it is not in a form, and, if not in aform, it has no quality, and that which has noquality is not anything. That which exists fromBeing makes one with it, because it is from Being.Hence there is unition and each is the othersmutually and reciprocally, besides being in every­thing of the other as in itself. 16. From these things it is evident that Godis Man, and thereby God Existing; not Existingfrom Himself, but in Himself. He who exists inHimself, He is God from whom aIl things are. IN GOD MAN INFINITE THINGS ARE DISTINCTL y ONE 17. It is weIl known that God is infinite, for Heis called the Infinite; but He is called the Infinitebecause He is infinite. He is not Infinite from thisfact alone, viz. that He is very Being andExistence in Himself, but because there areinfinite things in Him. An Infinite without infinitethings in Himself is Infinite only in name. Theinfinite things in Him cannot be said to be infinitely n* II
  27. 27. 17-1 9] DIVINE LOVE AND WISDOMmany, or infinitely aIl, on account of the naturalidea respecting many and ail; for the natural ideaof infinitely many is limited, and the idea ofinfinitely ail, though not limited, is drawn fromlimited things in the universe. Wherefore, onaccount of his natural ideas, man is unable, byany refinement and approximation, to come into aperception of the infinite things in God; but anangel, in the spiritual idea, by these means is ableto rise above the degree of man, yet never so faras to that perception. 18. That there are infinite things in God, anyone may convince himself, who believes that Godis Man; and because He is Man, He has a Body,and ail that pertains to it. Thus He has a face,breast, abdomen, loins, and feet; for withoutthese He would not be Man; and, since He hasthese, He has also eyes, ears, nose, mouth, andtongue; then also the inward parts of man, theheart and lungs, and their connections; all ofwhich, taken together, make man to be man. Increated man these are many, and, observed in theircombinations, innumerable; but in God Man theyare infinite; nothing whatever is wanting; henceHis infinite perfection. That a comparison isdrawn between Man Uncreated, that is God, andcreated man, is because God is Man; and HeHimself says that the man of this world wascreated after His image and likeness (Gen. i. 26, 27). 19. The fact that there are infinite things inGod is made more clearly evident to the angelsfrom the heavens in which they dwell. Heaven,considered in its entirety, is composed of myriadsof myriads of angels, and collectively is in form 12
  28. 28. DIVINE LOVE AND WISDOM [19- 22like a Man; every society of heaven, whetherlarge or smaU, likewise; hence also an angel isa man, for an angel is a heaven in least form.That this is sa may be seen in the work onHEAVEN AND HELL (n. 51-87). Heaven, as awhole, in part, and in the individual, is of sucha form by virtue of the Divine which the angelsreceive; for an angel is a man in perfect formjust sa far as he is a recipient from the Divine.This is why the angels are said to be in God, andGod in them; also that God is their aU. Howmany things there are in heaven cannat be writtendown; and because the Divine is what makesheaven, and those myriads of things, too numerousto express in words, are from the Divine, it isclearly evident that there are infinite things inVery Man, who is Gad. 20. The like may be shown to be the case fromthe created universe, provided that this is regardedfrom uses and their correspondences, but beforethis can be understood sorne preliminary explana­tions must be given. 2r. Because there are infinite things in God Manwhich are visible in heaven, in angel and in manas in a mirror, and, because God-Man is not inspace (see above, n. 7-10), it can, to sorne extent,be seen and understood, in what manner Gad canbe Omnipresent, Omniscient, and AU Provident,and how, as Man, He could create aU things, and,as Ma)], He is able to keep the things created byHimself in their order to eternity. 22. The fact that infinite things are distinctlyone in Gad-Man may also be manifest, as in amirror, from man. In man there are many and 13
  29. 29. 22,23J DIVINE LOVE AND WISDOM innumerable things, as said above; but man feels them as a one. From sensation he knows nothing of his brain, heart, and lungs, of his liver, spleen, and pancreas; nor of the countless things in his eyes, ears, tongue, stomach, generative organs, and in the remaining parts; and because he knows nothing of them from sensation, he is, to himself, as indeed one. The reason is, that aIl these things are in such a form, as that not one can be lacking ; for it is a form receptive of life from God-Man (as shown above, n. 4-6). From the order and con­ nection of aIl things in such a form, the sensation and thence the idea, is presented as if they were not many and innumerable, but really one. From this it may be inferred that the man and innumer­ able things, which in man seem to make a one, are in Very Man who is God distinctly, nay rather most distinctly, one. THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS ARE 23. AlI things of human reason unite and, as it were, concentrate in this, that there is one God, the Creator of the universe; wherefore a man endowed with reason, from ordinary intelli­ gence, neither does nor can think otherwise. Tell any sane man that there are two Creators of the universe, and you will find a repugnance on his part toward you, possibly from the mere sound of the phrase in his ear; from which it appears that ail things of human reason unite and concen­ trate in this, that God is one. There are two reasons for this. First, the very capability of 1 thinking rationally is not mans, but Gods with 14rul
  30. 30. DIVINE LOVE AND WISDOM [23, 24him; human reason in its general nature dependsupon this: and this general nature of reasoncauses man ta see as from himself that Gad is one.Secondly, by means of that power, man either isin the light of heaven, or he draws thence thegeneral nature of his thought; and it is a universalof the light of heaven that God is one. It isdifferent if man has perverted the lower parts ofhis understanding by that capability. He doesindeed possess the capability, but. by the twistgiven to those lower parts. he turns it another way.and thereby his reason becomes unsound. 24. Every one, though he may be unaware ofit, thinks of a company of men as a man; sa hesees at once what is meant by saying that theking is the head and his subjects the body, andthat this or that man is such a part of the generalbody, that is, the kingdom. The like holds goodwith the spiritual body as with the body politic.The spiritual body is the church. whose head isGad-Man. From this it is evident what kind of aman the church would look like, if one shouldthink not of one God, Creator, and Sustainer ofthe universe, but of severa!. Thus viewed, itwould appear as one body with many heads, notas a Man, but a monster. If it be said that withthese heads there is one essence, and thus togetherthey make one head, the resu1tant idea cannat beother than of one head with several faces, or ofone face with several heads. Thus the churchwould be presented ta view mis-shapen; when yetthe one Gad is the head, and the church is thebody, which acts at the bidding of its Head, andnot from itself, as is also the case in man. Hencealso it is that there can only be one king to a 15
  31. 31. 24- 26J DIVINE LOVE AND WISDOMkingdom. Several would rend it asunder, but onecan hold it together. 25. So would it be with the church scatteredthroughout the whole universe, which is called acommunion, because it is as one body under oneHead. It is known that the head controIs thebody under it at will; for understanding and willhave their home in the head, and by them thebody is put into motion, so long and so far as thebody is only obedient. As the body can do nothingexcept from the understanding and will in thehead, so the man of the church can do nothingexcept from God. It appears as if the body actsfrom itself, as if the hands and feet move themselves,and as if the mouth and tongue in speaking vibrateof themselves, when yet not a whit is from them­selves, but from the affection of the will andthence the thought of the understanding in thehead. Think then, if there were several heads toone body, and each and any head were under thejurisdiction of its own understanding and will,whether it could continue to exist. Among severalheads, singleness of mind such as results from onehead would be impossible. As in the church, sois it in the heavens. Heaven consists of myriadsof myriads of angels; unless these one and alllooked to the one God, they would fall away fromone another, and heaven would be dissolved.Consequently if an angel of heaven merely thinksconcerning several gods, he is there and thenseparated; for he is cast out to the utmostboundary of the heavens, and sinks downward. 26. Because the whole heaven and everythingtherein relate to one God, angelic speech is of such r6
  32. 32. DIVINE LOVE AND WISDOM [26-28a nature that, through a certain harmony flowingfrom the concord of heaven, it finishes in a singlecadence; a sign that it is impossible to think ofGod otherwise than as one; for speech is fromthought. 27. Who will not perceive, whose reason issound, that the Divine is indivisible? and more­over that severa! Infinites, Uncreates, Omnipotents,and Gods are impossible? If another, not giftedwith reason, should argue that these may bepossible, provided they have one and the sameessence, and that by this means one Infinite,Uncreate, Omnipotent, and God, results, is notone and the same essence one identity? And oneidentity is not given to severa!. If it should besaid that one is from the other, then he who isfrom the other is not God in himself. And yetGod in Himself is the God from whom all thingsare. (See above, n. I6.)THE DIVINE ESSENCE ITSELF IS LOVE AND WISDOM 28. If you gather up aIl the things that youhave come to know, and submit them to the insightof your mind, and if, in sorne elevation of spirit,you search out what is the universal of them aU,you can come to no other conclusion than that itis Love and Wisdom. For these are the twoessentials of all things of mans life. Everythingof that life, civil, moral, and spiritual, depends onthese two, and, without these is nothing. It isthe same with all things of the life of the collectiveMan, who is, as was said above, a society larger I7
  33. 33. 28-3 0 ] DIVINE LOVE AND WISDOM or smaller, a kingdom, an empire, a church, and also the angelic heaven. Take away love and wisdom from these, and consider if they be any­ thing, and you will perceive that, apart from these as their origin, they are nothing. 1 1 1 29. Love together with Wisdom in its veryl essence is in God. This no one can deny; for r God loves all men from Love in Himself, and He leads aIl men from Wisdom in Himself. The created universe, also, looked at from its arrangement or order, is so full of wisdom and love that you may say that an things in the aggregate are that very wisdom. For things limitless are in such order, successively and simultaneously, that taken together they make a one. l t is from this cause and no other, that they can be held together and preserved for ever. 30. It is because the very Divine Essence is Love and Wisdom that man has two faculties of life, from one of which he has understanding, and from the other, will. The faculty from which he has understanding draws everything it has from the influx of wisdom from God; and the faculty from which he has will draws everything it has from the influx of love from God. The fact that a man is not truly wise and does not rightly love does not take away the faculties, but merely closes them up; and so long as they remain closed, they may be called understanding and will, but essen­ tially are not. If, therefore, these two faculties were taken away, all that is human would perish -thinking and expressing ones thought, willing and acting from ones will. From this it is clear that the Divine dwells with man in these two 18
  34. 34. DIVINE LOVE AND WISDOM [3 0 -33faculties, the ability ta become wise and the powerta love. That in man there is the possiblity ofloving (and of being wise), though he may not bewise and love as he might, has been made knownta me by much experience, which you will seeelsewhere in abundance. 31. It is because the very Divine Essence isLove and Wisdom, that aU things in the universebear reference ta good and ta truth; for everythingwhich cornes from love is caUed good, and every­thing which cornes from wisdom is caUed truth.But of these things more later. 32. And again, because the very Divine Essenceis Love and Wisdom, the universe and everythingtherein , alike animate and inanimate, continuetheir existence from heat and light; for heatcorresponds ta love, and light ta wisdom. Forwhich reason also spiritual heat is love, andspirituallight is wisdom. But of these, also, morelater. 33. From the Divine Love and the DivineWisdom, which make the very Essence that is Gad,spring aU man s affections and thoughts; theaffections from the Divine Love and the thoughtsfrom the Divine Wisdom. Each and ail the thingsof man are nothing else than affection and thought.These are like fountains of ail things of his life.AH the joys and delights of his life are from them,the joys from the affection of his love, and thedelights from thought thence. Now because manis created ta be a recipient, and is a recipient tathe extent that he loves Gad, and from love taGad is wise; in other words, sa far as he is affectedby those things which are from Gad and thinks 19
  35. 35. 33-35] DIVINE LOVE AND WI5DOMfrom that affection, it follows that the DivineEssence, which is the Creator, is Divine Love andDivine Wisdom.DIVINE LOVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LOVE 34. That the Divine Being and Divine Existenceare distinctly one may be seen above (n. I4-I6).And because the Divine Being is Divine Love, andthe Divine Existence is Divine Wisdom, these arelikewise distinctly one. They are said to bedistinctly one, because love and wisdom are twodistinct things; for love 15 in wisdom, and wisdomEXI5T5 in love; and because Wisdom derives itsExistence from love (see n. I4), therefore alsoDivine Wisdom is Being. From this it follows, thatLove and Wisdom taken together are the DivineBeing, but when taken distinctly Love is calledDivine Being, and Wisdom, Divine Existence.Such is the angelic idea of Divine Love and DivineWisdom. 35. Since there is such a union of Love andWisdom, and of Wisdom and Love in God-Man,there is one Divine Essence. For the Divine Essenceis Divine Love because it is of Divine Wisdom,and is Divine Wisdom because it is of Divine Love;and since there is such a union of these, therefore,also the Divine Life is one. Life is the DivineEssence. Divine Love and Divine Wisdom are onebecause the union is reciprocal, and reciprocalunion causes oneness. But of reciprocal unionmore will be said elsewhere. 20
  36. 36. DIVINE LOVE AND WISDOM [3 6-3 8 36. There is also a union of love and wisdom inevery Divine work, from which it has perpetuity,or rather, eternal duration. If there be more ofDivine Love than of Divine Wisdom. or more ofDivine Wisdom than of Divine Love, in anycreated work, the excess passes off. It wouldcontinue to exist only in the measure in whichthe two are equally present. 37. The Divine Providence partakes equally ofDivine Love and Divine Wisdom in reforming,regenerating, and saving men. Were there.moreof the one Divine attribute than the other, mancould not be reformed, regenerated and saved.Divine Love wills to save aH, but it can do so onlythrough Divine Wisdom; and aIl the laws by whichsalvation is effected are laws of Divine Wisdom.Love cannot transcend those laws, because DivineLove and Divine Wisdom are one. and ad in union. 38. In the Word, Divine Love and DivineWisdom are understood by " righteousness" and" judgment," Divine Love by "righteousness,"and Divine Wisdom by "judgment." For thisreason " righteousness" and " judgment" in theWord are predicated of God. Thus, in David:Righteousness and Judgment are the support of Thythrone (Ps. lxxxix. 14).Jehovah shall bring forth righteousness as the light, and judgment as the noonday (Ps. xxxvii. 6).In Hosea: l will betroth thee unto Me for ever ... in righteousness and judgment (ii. 19). In Jeremiah: l will raise unto David a righteous branch, who shall reign as king, . . . and shall execute judgment and righteousness in the earth (xxiii. 5). 21
  37. 37. 38 ,39] DIVlNE J_OVE AND WISDOMIn Isaiah: He shall sit upon the throne of David, and ttpon his kingdom, to establish it . . . in judgment and in righteous1MsS (ix. 7).Jehovah shall be exalted, ... because He hath fllled the earth with judgment and righteousness (xxxiii. 5)·In David: When l shall have learned the judgments of thy righteousness (Ps. cxix. 7).Seven times a day do l praise Thee because of the judgments of thy righteousness (Ps. cxix. 164).The same is understood by " Life" and" Light "in John, In Him was Life, and the Life was theLight of men (i. 4).By " Life " here is meant the Lords Divine Love,and by " Light " His Divine Wisdom. The samemeaning applies to " life " and " spirit " in John :Jesus said, The words whiclt l speak unto you arespirit and are life (vi. 63). 39. In man love and wisdom appear as twoseparate things, but yet in themselves are onedistinctly, because such as is the quality of manslove, such is his wisdom, and such as is the qualityof wisdom such is his love. Wisdom which doesnot make one with its love appears to be wisdom,and yet is not. Love which does not make onewith its wisdom appears to be the love of wisdom,though it is not. For indeed, the one derives itsessence and its life reciprocally from the other.The reason why wisdom and love with man appearas two separate things is that the faculty of under­standing with him is capable of being elevatedinto the light of heaven, but not so the ability tolove, except so far as he acts according to whathe perceives from his understanding. Anything ofseeming wisdom, therefore, which does not make 22
  38. 38. DIVINE LOVE AND WISDOM [39.40one with the love of wisdom. goes swiftly back tothe love which does ; and this may be a love notof wisdom, but rather of insanity. For indeed, aman may know from wisdom that he ought to dothis or that, but continually neglect to do it,because he does not like it. But so far as hewillingly obeys wisdoms behests, so far he is animage of God. THE DIVINE LOVE AND WISDOM IS SUBSTANCE AND IS FORM 40. The idea, entertained by the great mass ofpeople concerning love and wisdom, is of somethingas it were transitory and fioating in thin air orether; or like a breath from something of thekind. Scarcely any one thinks that they are reallyand actually substance and form. Those whorecognise that they are substance and form stillthink of love and wisdom outside the subject andas fiowing forth from it; and, notwithstandingthat it is transitory and fioating. still they caUsubstance and form that which they think ofoutside the subject and fiowing from it; notknowing that love and wisdom are that verysubject, and that what is perceived outside it andas transitory and fioating is only an appearancein itself. There are several reasons why this hasnot hitherto been seen. One is, that appearancesare the first things out of which the human mindforms its understanding. They can only be dispersedby an investigation of their cause. If the causebe deeply hidden, that investigation is only possibleif the mind be kept a long time in spiritual light,and this it cannot do for long, by reason of the 23
  39. 39. 40 , 4 1 ] DIVINE LOVE AND WISDOMnatural light which is constantly drawing it back.The truth is, however, that love and wisdom arereal and actual substance and form, which con­stitute the subject itself. 41. As this is contrary to appearance, it willseem unworthy of belief, unless it be proved.This can only be achieved through such things asman can take in through his bodily senses; bythese it shail be proved. Man possesses five bodilysenses, known as touch, taste, smell, hearing, andsight. The subject of touch is the skin, withwhich a man is encompassed. The very substanceand form of the skin cause it to feel whatever isapplied to it. The sense of touch is not in thethings applied, but in the substance and form ofthe skin, which are the subject. The sense itselflies only in the disposition of the subject to thethings applied. It is the same with taste. Thissense lies only in the disposition of the substanceand forrn of the tongue; the tongue is the subject.Similarly with smell: it is weil known that scentaffects the nostrils and is in the nostrils, and is adisposition of them due to scented particlestouching them. So with hearing: it appears tobe in the place where the sound cornes from, butis actually in the ear, and is a disposition of itssubstance and form. That hearing is distant fromthe ear is an appearance. In like manner sight :when a man sees objects at a distance, it seemsto him as if vision were there; yet ail the whileit is in the eye, which is the subject, and is in thesame way a disposition of it. It is distant onlyby the inference of a mans judgment concerningspace from the things which are in between, orfrom the diminution and consequent indistinctness 24
  40. 40. DIVINE LOVE AND WISDOM [4 1 ,4 2of the object, an image of which is producedinteriorly in the eye according to the angle ofincidence. Rence it is evident that sight does notgo out from the eye to the object, but that animage of the object enters the eye, and disposesits substance and form. For it is exactly the samewith sight as with hearing; hearing does not goout from the ear striving to catch sound, butsound enters the ear, and affects it. From theseconsiderations it can be established, that thedisposition of substance and form which causessense is not a something separate from the subject,but only causes a change in it, the subject remainingsubject then, as before and afterwards. Renee itfollows that the five senses are not any transitorything issuing from their organs, but that they arethe organs seen in their substance and form, andthat when they are affected sense is produced. 42. It is the same with love and wisdom, with this one difference only, that substances and forms, which are love and wisdom, are not visible directly to the eyes, as are the organs of the external senses. But yet no one can deny that substances and forms are those things of love and of wisdom which are caHed thoughts, perceptions, and affections, and that they are not transitory and floating things having existence out of nothing, or withdrawn from real and actual substance and form, which are subjects. For in the brain are.substances and forms innumerable, in which every interior sense pertaining to the understanding and will has its seat. AH the affections, perceptions, and thoughts there are not exhalations from these substances, but are actually and really subjects, which send forth nothing from themselves, but 25
  41. 41. . -- - - - - 42 -45J DIVINE LOVE AND WISDOM only undergo changes in accordance with the things which ftow against them and affect them. This may be confirmed from things previously stated about the external senses. Of the things thus ftowing against and affecting them more will be said later. 43. From these things it may, for the first time, be seen that Divine Love and Divine Wisdom in themselves are substance and form, for they are very Being and Existence; and unless they were Being and Existence of such a nature as are substance and form, they would be only a figment of the imagination, which in itself is nothing. THE DIVINE LOVE AND WISDOM ARE SUBSTANCE AND FORM IN ITSELF, THUS THEY ARE THE VERY AND THE ONLY 44. That Divine Love and Divine Wisdom are substance and form has been proved just above ; and that Divine Being and Existence is Being and Existence in itself, has also been stated above. One cannot say "from" itself, because this1: involves a beginning, and also a beginning from something within it which is Being and Existence in itself. But Very Being and Existence in itself is from eternity, and, moreover, is uncreate, and i everything created must be from an Uncreate., 1 What is created is also finite, and the finite cannot exist except from the Infinite. 45 He, who with sorne degree of thought can follow the argument and understand Being and 26
  42. 42. DIVINE LOVE AND WISDOM [45, 46 Existence in itself, will certainly fol1ow on and understand that it is the Very and the Only That is named the Very which alone 15, and that the Only from which al1 else is. Now because the Very and the Only is substance and form, it must be very and only substance and form. And because that is Divine Love and Divine Wisdom, it must be very and only Love, and very and only Wisdom. Consequently it is very and only Essence, as weIl as very and only Life, for Love and Wisdom is Life. 46. From these things it may be evident how sensually, that is, how from the senses of the body and from their unenlightenment in spiritual matters, do those think, who declare that Nature is from herself. They think from sight. They cannot think from their understanding. Thought from sight closes the understanding, but thought from the understanding opens the sight. They can form no idea of Being and Existence in itself, and that it is Eternal, Uncreate, and Infinite; nor can they picture Life except as a transitory something dissolving into nothingness; nor think in any other way of Love and Wisdom, and certainly not that aIl the things of Nature come from them. Neither can it be seen that aIl things of nature come from them, unless nature is regarded from Uses in their succession and their order, and not from any of its forms, which are merely objects of sight. For there are no uses except from life, and their succession and order from wisdom and love. On the other hand forms are the containants of uses. For which reason, if the fonus alone are regarded, nothing of life can be seen in nature, still less of. love and wisdom, and so nothing of God. 27
  43. 43. 47, 48JTHE DIVINE LOVE AND WISDOM MUSTOF NECESSITY BE AND EXIST IN OTHERS CREATED BY ITSELF 47. The essential of love is not to love itself,but others, and through love to be united withthem. The essence of alliove is union, nay rather,its life, and is called pleasantness, agreeableness,delight, sweetness, bliss, happiness. and felicity.Love consists in this, that its own should beanothers. To feel anothers joy as ones own,that is loving. But, feeling ones happiness inanother, and not his in oneself, is not loving. Thisis self-love, whereas the other was love of theneighbour. These two kinds of love are diametricallyopposed. Either conjoins the other, and it doesnot seem that loving ones own, that is, oneself inanother, disjoins; when yet it separates so utterly,that as much as any one may have loved anotherin this way, just so much will he hate him. Forthat union dissolves of itself gradually, and then,step by step, love turns to hatred. 48. Who that is capable of discerning theessential character of love cannot see this? Forwhat is loving oneself alone and not sorne one elsewho will return love for love? Tt is surely separa­tion rather than binding together. Loves unionis reciprocal. There can be no reciprocity in selfalone, and if there is thought to be, it cornes froman imagined reciprocity in others. From thesethings it is evident that Divine Love must be andexist in others, whom it may love, and by whom itmay be loved; for with such a reciprocity in ail love,it will be greatest, that is, infinite, in Love itself. 28
  44. 44. DIVINE LOVE AND WISDOM [49-5 1 49. With respect ta Gad: Loving and beingloved reciprocaUy cannot be granted to others, inwhom is anything of infmity, or of the essence andlife of love in itself, or of the Divine; for if any ofthese infinite qualities were in them, He wotùd notbe loved by others, but would love Himself. Indeedthe Infinite or Divine is one only, and if this werein others, it would be Itself, and the very love ofself, of which not a whit can be attributed to Gad;for this is the direct opposite of the Divine Essence.And sa it must be imputed in others, in whom isnothing of the Divine in itself. l t will be seenlater that it may be in beings created by theDivine. But, ta this end, there must be InfiniteWisdom making one with Infinite Love; that is,there must be the Divine Love of Divine Wisdom,and the Divine Wisdom of Divine Love. (Seeabove, n. 34-39.) 50. Upon the perception and consideration ofthis mystery depends the perception and knowledgeof aU things of existence or of creation, besides aUthings of subsistence or preservation by Gad; thatis ta say, of aU the works of Gad in the createduniverse, of which the following pages treat. SI. But let me beg you not ta obscure yourideas with time and space; for as much as timeand space enter into your ideas when you readthe following, sa far will it be unintelligible; forthe Divine is not in time and space. This will beseen clearly in the continuation of this work,especially concerning Eternity, Infinity, and Omni­presence. 29
  45. 45. 52]ALL THINGS IN THE UNIVERSE HAVEBEEN CREATED BY THE DIVINE LOVE AND WISDOM OF GOD-MAN 52. So fuU of Divine Love and Divine Wisdomis the universe in greatest and least, and in firstand last things, that it may be said to be DivineLove and Wisdom in an image. That this is so,is clearly established by the correspondence of aUthings of the universe with aU things of man.Each and every thing in the created universe,that has existence, corresponds accordingly witheach and every thing of man, so that it maybe said, he also is a kind of universe. Thecorrespondence of his affections, and thence ofhis thoughts, is with aU things of the animalkingdom; of his will, and thence of his under ­standing, with all things of the vegetable kingdom ;and of his outermost life, with aU things of themineraI kingdom. That such is the correspondence,does not appear to any one in the natural world,but to every one, who turns ms mind to it, in thespiritual world. In that world are aU thingsexisting in the natural world in its three kingdoms,and they are correspondences of affections andthoughts, from the will and from the understandingrespectively, also of the outermost things of life,of those who are there; and all these things aroundthem present just such an appearance as in thecreated universe, except that they are in lesserform. Thus the angels see clearly that the createduniverse is an image representative of God-Man,and that it is His Love and Wisdom which arepresented in the universe in image. Not that it isGod-Man, but from Him; for nothing whatever 3°
  46. 46. DIVINE LOVE AND WISDOM (52-54in the created universe is substance and forrn initself, or life in itself, or love and wisdom in itself ;nor, indeed, is man a man in himself, but everythingis from Gad, who is Man, Wisdom and Love, andForm and Substance, in Himself. That which isin itselJ, is uncreate and infinite; but that whichis from Him is created and finite, because it.holdsnothing within it which is in itself; and thisexhibits an image of Him, from whom it is andexists. 53. Being and Existence may be applied tathings created and finite, ta substance and forrn,also life, likewise love and wisdom, but aIl theseare created and finite. The reason why theseterms may be applied is not that they have anythingDivine of their own, but that they are in theDivine and the Divine in them. For everythingcreated is, in itself, inanimate and dead, but isquickened and made to live, when the Divine isin it and it is in the Divine. 54. The Divine is the same in one subject as inanother, but one created subject differs fromanother; for no two things can be alike andtherefore each thing is a varied receptacle. On whichaccount the Divine is made visible in its image indiverse ways. lts presence in opposites will bediscussed later. 31
  47. 47. ...55, 56]ALL THINGS IN THE CREATED UNIVERSEARE RECIPIENTS OF THE DIVINE LOVE AND WISDOM OF GOD-MAN 55. lt is known that each and ail things of theuniverse are created by God; on this account theuniverse with each and ail things of it is caIledin the Word, the work of the hands of Jehovah.The world in its entirety is said to be created outof nothing, and concerning nothing the idea ischerished of absolute void; when yet, from absolutevoid, nothing is or can be made. This is anestablished truth. The universe, therefore, which isan image of God, and hence full of God, could notbe created except in God from God; for God isBeing itself, and whatever is must be from Being.To create what is, from nothing which is not, isutterly contradictory. But still that which is createdin God from God is not continuous from Him; forGod is Being in ltself, and in created things thereis not any Being in itself. If there were, it wouldbe continuous from God, and thus be God. Theangelic idea of this is something of this nature:What is created in God from God is like that in aman, which he had drawn out of his life, but fromwhich the life has been withdrawn; which is suchas accords with his life, but still is not his life.The angels adduce in confirmation many thingswhich exist in their heaven, where they are inGod, they say, and God is in them, yet still theyhave nothing of God which is God, in their ownbeing. More will be presented later in confirmation.Let this suffice for present information. 56. Every created thing, by virtue of this origin, 32
  48. 48. DIVINE LOVE AND WISDOM [56-58is of such a nature, that it may be a recipient ofGod, not by continuity, but by contiguity. Bythe latter, and not the former, it is possible to beconjoined, for it is accordant because it was createdby God in God; and because thus created, is ananalogue, and through that conjunction is like toan image of God in a mirror. 57. This is why angels are not angels fromthemselves, but by virtue of that conjunction withGod-Man ; and that conjunction is according to thereception of Divine Good and Truth, which are God,and appear to proceed from Him, though reaily theyare in Him. This reception is according to theway in which they apply to themselves the lawsof order, which are Divine truths, in the exerciseof that freedom of thinking and willing accordingto reason, which they have from the Lord as if itwere their own. By this they have reception ofDivine Good and Truth as if from themselves, andby this there is reciprocation of love; for, as wassaid above, there cannot be love unless it bereciproca1. The like is true of men on the earth.From the things now stated for the first time, itmay be seen that ail things of the created universeare recipients of the Divine Love and Wisdom ofGod-Man. 58. Before the attempt can be made to explainto the comprehension, that aH those other thingsof the universe, which are not classed with angelsand men, are also recipients of the Divine Love andWisdom of God-Man, as for instance those justbelow men in the animal kingdom, lower still inthe vegetable kingdom, and lowest of aIl in themineraI kingdom, a great deal must be said about 33
  49. 49. 58-60] "DIVINE LOVE AND WISDOMdegrees-degrees of life and of the recipients oflife. Conjunction with the things of these kingdomsis according to their use; for all good uses originatenowhere else than through a like conjunction withGod, but different according to degree. This con­junction, in its descent becomes successively ofsuch a nature that nothing of freedom is in them,because there is nothing of reason, and, therefore,nothing of the appearance of life, but all throughthe descent they are recipients (of the Divine Love and Wisdom). Because recipients. they are also re-agents; and, for as much as they arere-agents, are receptac1es. After the origin of evilhas been disc1osed, we shall speak of the conjunctionwith uses which are not good. 59. From these things it may be evidentthat the Divine is in each and aU things of thecreated universe, and thence that the createduniverse is the work of the hands of J ehovah, asit is said in the Word; that is, the work of theDivine Love and Wisdom, for these are understoodby" the hands of Jehovah." And notwithstandingthe presence of the Divine in each and aUthings of the universe. there is, in their beingnothing of the Divine in itself; for the createrluniverse is not God, but from God; and since itis from God, an image of Him is in it, as it might bethe refiection of a man in a mirror, wherein the manindeed appears, but yet nothing of the man is in it. 60. 1 have heard many talking round about mein the spiritual world, saying they are perfectlywilling to acknowledge that the Divine is in eachand every thing of the universe, because they seetherein the wonderful works of God, and for which 34
  50. 50. DIVINE LOVE AND WISDOM [60,61reason the more interiorly they are examined, themore wonderful they are. Yet, when they haveheard that the Divine actuaily enters into eachand every thing of the created universe, they weredispleased; a sure token that while asserting it,they do not believe it. They were asked, therefore,if they cannat see this merely from the marveilousfacu1ty, inherent in every seed, of producing itsown plant form, even to new seeds; also that inevery single seed the idea of the infinite and eternalis present, since there is in them a striving tomultiply and fructify to infinity and eternity.Then again, consider any animaIs, even the smailest.They have organs of the senses, brains, heart,lungs, and ail the rest, with arteries, veins, fibres,muscles, and motions from them; not ta mentiontheir amazing instinct, concerning which wholevolumes of writings exist. AIl these marvels arefrom God; but the forms, with which they areclothed, are from material substances of the earth.From these proceed plants, and, in their order, men.That is why it is said of man, That he was created out of the ground, and that he is the dust of the earth, and that the soul of lives was breathed into him (Gen. ii. 7), from which it is clear that the Divine is not mansown, but is adjoined to him.ALL THINGS THAT HAVE BEEN CREATED BEAR A CERTAIN LIKENESS TO MAN 61. This may be demonstrated from each andail things of the animal, vegetable, and mineraIkingdoms respectively. A relation to man in each C ~
  51. 51. 6rJ DIVINE LOVE AND WISDOMand aU things of the animal kingdom is plain fromthese considerations: AnimaIs of every kind havelimbs by which they move, organs by which theyfeel, and viscera by which these are put in motion.These they have in common with man. They havealso appetites and affections similar to thosenatural to man. At birth they have knowledgecorresponding to their affections, in sorne of whichappears something like the spiritual. This is moreor less plain to the eye in the case of beasts, birds,bees, silkworms, ants, etc. From these facts it isthat altogether natural men assert that livingcreatures of this kingdom are like them, apartfrom speech. A relation to man in each and aUthings of the vegetable kingdom is plain from theseconsiderations: They spring forth from seed, andfrom that advance successively through theirvarious stages of growth; they have somethingresembling marriage, and later on prolification.Their vegetable soul is use, of which they areforms. There are, besides, many other features,which bear relation to man, and which have alsobeen described by certain authors. A relation taman in each and aU things of the mineral kingdomappears only in the endeavour to produce such formsas may bear that relation, which forms are, as wehave said, those of the vegetable kingdom, and in thisway to fulfil uses. For when first the seed faUsinto the bosom of the earth, she warms it, and outof herself gives it power, drawn from everydirection, to shoot up, and present itself in a formrepresentative of man. There is an endeavour ofsuch a kind also in its solid parts, as witness coralsin the depths of the ocean, and ftowers in mines,where they originate from mineraIs and also metals.The endeavour towards vegetating, and fulfiUing 36
  52. 52. DIVINE LOVE AND WISDOM [61-64uses by this means, is the one most remote fromthe Divine to be found in created things. 62. As there is an endeavour of the earthsmineraIs towards vegetation, so there is anendeavour of plants towards vivification; thencecome inseets of different kinds corresponding tothe odours emanating from plants. This is notdue to the heat of this worlds sun, but to lifeftowing through it according to the recipients, aswill be seen in what foilows. 63. That this relation of aU things of the createduniverse to man exists may be known indeed fromwhat has been adduced, but only visualisedvaguely. Yet in the spiritual world this is seenclearly. AU the things of the three kingdoms arethere, and in the midst of them the angel. He seesthem aU around him, and he knows also that theyare symbols of himself; nay rather, when theinmost of his understanding is opened, he recogniseshimself, and sees his likeness in them, almost asin a mirror. 64. From these and many other things inagreement, which we have no space for here, itmay be known for a certainty, that God is Manand the created universe His image; for thegeneral relation of ail things is to Him, just asthere is a particular relation to man. 37
  53. 53. 65JTHE USES OF ALL CREATED THINGSASCEND THROUGH DEGREES FROM OUTER­MOST THINGS TO MAN, AND THROUGHMAN TO GOD THE CREATOR, FROM WHOM THEY ARE 65. Outermost things, as said above, are eachand all of the things of the mineral kingdom.They include matter of different kinds, of stony,saline, oily, mineraI, metallic substance, coveredover with soil composed of vegetable and animalelements reduced to the finest mould. Hiddenwithin them lie the end as weil as the beginningof ail uses which originate from life. The end ofail uses is the endeavour to beget uses; thebeginning is energy in action from that endeavour.These pertain to the mineraI kingdom. Middlethings are each and ail things of the vegetablekingdom. They comprise grasses, herbs, plants,shrubs, and trees, of every kind. Their uses are toserve each and ail of the animal kingdom, asmuch those not fuily formed as the perfecto Theynourish, delight, and vivify them; nourishingtheir bodies with their own substances, delightingtheir senses with their own savour, fragrance, andbeauty, and giving life to their affections. Theendeavour towards these uses enters into themfrom life also. F irst things are each and all thingsof the animal kingdom. The lowest of that orderare cailed worms and insects; the middle, birdsand beasts; and the highest, men; for in eachof the kingdoms are lowest, middle and highest ;the lowest are for the use of the middle, and themiddle for the use of the highest. Thus the uses 38
  54. 54. DIVINE LOVE AND WISDOM [65---67of all created things ascend in order from outermostthings up to man, who is flrst in order. 66. There are three degrees of ascent in thenatural world, and three also in the spiritualworld. AlI animaIs are recipients of life; the moreperfect are recipients of life of three degrees ofthe natural world, the less perfect of two degreesof that world, and the imperfect of one ofits degrees. But man alone receives the life ofthe three degrees, not only of the natural, but alsoof the three degrees of the spiritual world, and,indeed, because he can be elevated above nature, isdifferent from any other animal. He can thinkanalytically and rational1y of civil and moralthings, which are within nature, and also ofspiritual and celestial things above nature; infact he can be elevated into wisdom so far as tosee God. But we must treat of the six degrees,through which the uses of all created things ascendin their order to God the Creator, in their properplace. From this summary it can be seen thatthere is an ascent of all created things towards theFirst, who alone is Life, and, that the uses of allthings are the very recipients of life and thence theforms of the uses are so also. 67. It shall also be described briefiy how manascends, that is, is elevated from the outermostdegree to the first. He is born into the outermostdegree of the natural world; from that he israised by means of things learnt into the seconddegree; and as he in this way perfects his under­standing, he is raised to the third degree, and thenbecomes rational. The three degrees of ascent inthe spiritual world are above the three natural 39
  55. 55. ......... 67,68J DIVINE LOVE AND WISDOM degrees in him, and are not visible until he has put off the earthly body. When this is put off, the first spiritual degree is opened to him, afterwards the second, and finally the third, but only with those who become angels of the third heaven; these are they who see God. Those become angels of the second and outermost heaven in whom the corresponding degrees can be opened. Every spiritual degree in man is opened according to his reception of Divine Love and Wisdom from the Lord. Those who receive sorne measure thereof come into the first or outermost spiritual degree ; those who receive more, into the second or middle spiritual degree; and those who receive much,. into the third or highest degree. But those who receive nothing of the Divine Love and Wisdom remain in the natural degrees, and draw no more from the spiritual degrees than the ability to think and thence speak, to will and thence act, but not with perception. 68. Regarding the elevation of the interiors of man, which belong to his minci, this also should be known. There is reaction in everything created by God. In Life alone is action, and reaction is produced by the action of Life. This reaction appears as if it were in the thing created from the fact that it emerges when acted upon. Thus in man it seems as if it were his, because he feels that life is his own completely, when yet he is only a recipient of life. That is why man, from his own hereditary evil, reacts against God. On the other hand, so far as he believes that ail his life is from God, and every good of life is from the action of God, and every evil of life from mans reaction, just so does reaction partake of action, and 40
  56. 56. DIVINE LOVE AND WISDOM [68,69man acts with God as if from himself. Theequilibrium of aH things is from action togetherwith reaction, and everything must be in equi­librium. These things have been pointed out lestman should believe that he ascends to God fromhimself, and not from the Lord.THE DIVINE FILLS ALL THE SPACES OF THE UNIVERSE, APART FROM SPACE 69. Nature has two properties, SPACE and TIME.In the natural world man forms from these hisconsidered ideas, and from them his understanding.Should he remain in them and not lift his mindabove, it is impossible for him to perceive anythingspiritual and Divine anywhere; for he surroundsthem with ideas which draw (their quality) fromspace and time, and to the extent he does this, sothe illumination of his understanding becomesaltogether natura1. To think from this sort ofreasoning about spiritual and Divine things, isjust as if from the darkness of night one were tothink of those things which are visible only indaylight. This is the source of Naturalism. Buthe who has the wit to raise his mind above thoseconsidered ideas, limited by space and time, passesout of darkness into light, and discerns spiritualand Divine things, and at length is sensible ofwhat is in them and from them. Then from thatlight he dispels the darkness of his naturalillumination, and removes its errors from thecentre of his understanding to the sides. Everyman, possessed of understanding, can, and alsoactuaHy does, think above these properties ofnature; and then affirrns and sees that the Divine, 4I
  57. 57. 69, 70] DIVINE LOVE AND WISDOMbecause omnipresent, is not in space. He is alsoable to affirrn and see the things mentioned above ;but, if he denies the Divine Omnipresence, andascribes ail things to nature, he has no desire tobe elevated, although he is able. 70. These two properties of nature mentionedabove, namely space and time, are laid aside byail who die and become angels ; for they thenenter into spiritual light, in which the abjects ofthought are truths, and the abjects of sight resemblethose in the natural world, but are correspondentto their thoughts. These truths, of which they think,draw absolutely nothing from space and time; butwhat they see does indeed appear just as in spaceand time, but the angels never think from these(properties). The reason is, that spaces and timesthere are not fixed as in the natural world, but arechanged according ta the states of their life. Onthis account, instead of space and time enteringinto the ideas of their thought, they think ofstates of life, such things as relate ta states oflove instead of spaces, such as have reference tastates of wisdom instead of times. From this itis that spiritual thought and also speech therefromdiffer sa completely from natural thought andspeech, as ta have nothing in common except safar as the interiors of things are concerned, whichthings are ail spiritual: of which difference morewill be said elsewhere. Now, since the angels haveno thoughts of space and time, but, instead, ofstates of life, it is clear that they do not knowwhat is meant by saying that the Divine fillsspaces, for they have no idea of spaces; but theyunderstand perfectly clearly when, without anysuch idea, it is said that the Divine fiUs aU things. 42
  58. 58. DIVINE LOVE AND WISDOM [7 1 ,7 2 71. Ta show that the man of altogether naturaloutlook has the idea of space in his contemplationof spiritual and Divine things, and the man ofspiritual vision has no such idea, let this serve foran example. The formers thoughts come throughideas acquired from the abjects of his sight, ail ofwhich have form partaking of length, breadth,­and height, and shape determined by them, eitherangular or round. These are manifestly present inthe ideas of his thought about things visible onearth, and, also, about invisible things, as, forinstance, civil and moral affairs. It is true he isunconscious of these things, but they are con­stantly there attendant on them. How differentthe spiritual man, especiaIly an angel of heaven !His thought has no trace of form and shape,deriving anything from the length, breadth, andheight of space, but is wholly from the state of athing arising from the state of its life. So, he thinksof the good of a thing from the good of its life insteadof the length of space, he thinks of the truth of athing from the truth of its life instead of breadth, andof their degrees instead of height. Thus he thinksfrom the correspondence, which the spiritual and thenatural bear ta each other. l t is from this correspon­dence in the Ward that length indicates the good ofa thing, breadth the truth of a thing, and height thedegrees of them. From this it is evident that anangel of heaven is absolutely unable ta think other­wise, when it concerns Divine Omnipresence, thanthat the Divinefllls all thingsapartfromspace. Whatan angel thinks, that is truth, because Divine Wisdomis the light "vhich illuminates his understanding. 72. This is the basic thought concerning God;for without it, the things ta be related concerning c* 43

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