1. J[atin~engl~JJ EbitionSAPIENTIA ANGELICADe Divino Amore etde DivinaSapientiaANGELIC WISDOM CONCERNING THE DIVINE I~VE AND THEDIVINE WISDOM EMANUEL SWEDENBORG = ..... UTIlI BDITBD PROM THR AUTHORS ORIGINAL Immoll PUBUSBBD AT AllSTBltDAM 1763NEW YORKAMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 20 COOPER UNION Mncccxc

2. KF /~ C" !,qcJ () a,~.,, . HAWARDUNlVERSI1YLIBRARY Tile translatUm in tAis edition of Divine Love and Wisdom Iuu ken carefully read tnrouglwut 6y tile Societys Committee on Eng/isn Translahtms, and has been made to accord witll, tile sug- gestions of tile Committee. b 1,S luJped ilzat it fIJilJ be found to be f,ee from any serious errors. J.C.A.*.* " 3. EDITORIS PRAEFATIUNCULA. F.rrons typotheble, qui poterant nuDa temeritatis Dota emendari, in IlOItra editione silentio correximus: ubi gravius quid latebat, rem diligenter significavi- mus. Modum scribendi, ad verba nonnulla, usui horum temporom optimo accom- modaYimus. Granda litteras, oculis et cODSuetudiDi Dostrae aetatis obsequentes. parcius usurpavimus. Verborum quidem interpunCtiones ad certam nonnam redi. gere conati, non mutarimus ubi periculum ne sententiae mutarentur. Commuta,. tiODes, qua enumeralimus, fadae sunt ut auxilio mnt studi060. In editione principe, capita singularum sedionum, ut principia artieulorum quae iisdem pertinent, sistuntur i in nostra, distinda.SAMUEL H. WORCESTllR.563:~ 4. I . 5. CONTENTA.* are IJrima.QUOD AKO& SIT VITA HOMINIS ~D. IJ.QUOD DEUS SOLUS ITA DOMINUS SIT IPSE AKOR, QUIA EST IPSA VITA i BTQUOD ANGELI ET HOMINES SINT ItECIPIENTES VITAE (11. 4).QUO~ DIVINUM NON SIT IN SPATIO (D. 7).QUOD DEUS SIT IPSE HOMO (n. II).QUOD EssE ET EXISTERE IN DEO HOMINE DISTINCTE UNUM SINT(De 14).QUOD IN DEO HOMINE INFINITA DISTINC1"E UNUM SINT (D. 17).QUOD SIT UNUS DEUS HOMO A QUO OMNIA (n. 23).QUOD IPSA DIVINA EssENTIA SIT AMOR ET SAPIENTIA (n. 28).QUOD DIVINUS AMOR. SIT DIVINAE SApIENTIAE, E"t QUOD DIVINA SAPlBX-TIA SIT DIVINI AMOIUS (D. 34).QUOD DIVINUS AMOK. ET DIVINA SAPIENTIA SIT SUBSTANTIA ET QUOD SITFORMA (n. 40).QUOD DIVINUS AMOR ET DIVINA SAPIENnA SINT SUBSTANTIA BT FOllMAIN SEt ITA IPSUM ET UNICUM (n.44).QUOD DIVINUS AMOK. ET DIVINA SAPIENTIA NON POSSIT ALITER. QUAMESSE ET EXISTEllE IN ALliS A SE CllEATlS (n. 47).QUOD OMNIA IN UNIVERSO A DIVINO AMORE ET DIVINA SAPIENTIA DEIHOMINIS CRRATA SINT (n. 52).QUOD OMNIA IN UNIVERSO CREATO SINT DIVINI AMOR.IS ET DIVINAE SA-PIENTIAE DEI HOMINIS RECIPIENTIA (n.55).QUOD OMNIA QUAE CB.EATA SUNT IN QUADAM IMAGINE UFEUNT HOMI- NEM: (n. 61).QUOD USUS OMNIUM QUAE CB.EATA SUNT, ASCENDANT PER. GB.ADUS AB ULTI- MIS AD HOMINEM. ET PER. HOMINEM: AD DEUM CllBATOR.EM. A QUO (n.65).QUOD DIVINUM IMPLEAT OMNIA SPAfIA UNIVERSI ABSQUE SPAno (D. fig).QUOD DIVINU),! SIT IN OMNI TEMPORE ABSQUE TEMPORE (n. 73).QUOD DIVINUM IN MAXIMU ET MINIMIS SIT IDEM (n. 77). lJare gecuubG.QUOD DIVINUS AMOIl ET DIVINA SAPIENTIA APPAllEANT IN KUNDO SPI-RITUALI UT SOL (n. 83).QUOD EX SOLE, QUI EX DIVINO AIIOR.~ ET DIVINA SAPIENTIA EXISTIT,PllOCEDAT CALOR. ET LUX (n. 89).QUOD SOL ILLE NON SIT DEUS, SED QUOD SIT PROCEDENS EX DIVINOAMORE ET DIVINA SAPIENTIA DEI HO..INIS: SlKILlTEIt CALOIl. ETLUX EX ILLO SOLE (D. 93).QUOD SPlllITUALIS .cALOR ET LUX. A PROCEDENDO A DoMINO UT SOLE,UNUM FACIA NT. SICUT IPSIUS DIVINUS AMOIl. ItT DIVlNA SA,PIENTIAUNUM PACIUNT (n. 99) Ab editore coneaa. 6. CONTENT~ art .firet.LOVE IS TUB Lin OF MAN (n. I).GOD ALONE, CONSEQUENTLY THE LoRD, IS LoVE ITSELF; BBCAUSE HE IS Lin ITSELF, AND ANGELS AND KEN AR.E R.ECIPIENTS OF LIFE (n. 4).THE DIVINE IS NOT IN SPACE (n. 7).GoD IS VERY MAN(n. II).IN GoD-MAN ESSB AND EXISTBRB AU ONE DISTINCTLY (n. 14).IN GoO-MAN INFINITE THINGS AR.E ONE DISTINCTLY (n.17).THEIlE IS on GoD-MAN, FROM WHOM ALL THINGS AJlE (n.23).THE DIVINE EssENCE ITSELF IS LoVE AND WISDOM: (n. 28).DIVINE LoVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LoVE (n. 34).DIVINE LoVE AND DIVINE WISDOM AilE SUBSTANCE AND AilE FORM (n. 40).DIVINE LoVE AND DIVINE WISDOM AilE SUBSTANCE AND FORK IN ITSELF, THUS THE VERY AND THE ONLY (n. +4)DIVINE LoVE AND DIVINE WISDOM MUST NECESSARILY BE AND HAVE EX- ISTENCE IN OTHERS CREATED BY ITSELF (n. 47).ALL THINGS IN THE UNIVERSE ARE CIlUTIONS FROM THE DIVINE LoVE AND THE DIVINE.WISDOM OF GOD-MAN (n. 52).ALL THINGS IN THE CRUTED UNIVERSE AilE RECIPIENTS OF THE DIVINE LoVE AND THE DIVINE WISDOM OF GoD-MAN (n. 55).ALL CREATED THINGS HAVE RELATION IN AN IMAGE TO MAN (n. 61).THE USES OF ALL CaRATED THINGS ASCEND BY DEGREES FROM OUTMOST THINGS TO MAN, AND THROUGH MAN TO GOD THE CIlEATOR, FROM~HOM THEY ARE (n. 65).THE DIVINE, APA1T FROM SPACE, FILLS ALL SPACES OF THE UNIVEJLSE (n. 69).THE DIVINE IS IN ALL TIME, APART FROM TIME (n.73).THE DIVINE IN THINGS GREATEST AND LEAST IS THE SAMK (n. 71).lJart 6econb.DIVINE LoVE AND DIVINE WISDOM APPEAlt. IN THE SPIRITVAI. WORLD AS A SUN (n. 83).OUT OF THB SUN THAT HAS EXISTENCE FROM DIVINE LoVE AND DIVINE WISDOM. HEAT AND LIGHT GO FOllTH (n. 89).THB SUN OF THE SPIlllTUAL WORLD IS NOT GoD. IT IS A PROCEEDING FROM THE DIVINE LoVE AND DIVINE WISDOM OF GOD-MAN; SO ALSO AIlE THE BEAT AND LIGHT FR.OM THAT SUN (n. 93).SPIB.IroAL HEAT AND LIGHT, BY THEIR PROCEEDING FROM THE LoIlD AS ASUN, MAKE ONE. JUST AS HIS DIVINE LoVE AND DIVINE WISDOMIlAXE ON~ (n. 99). 7. iv CONTENTA.QUOD SOL MUNDI SPIRITUALIS APPAltEAT IN MEDIA ALTITUDINE, DISTANSAD ANGELIS SICUT SOL MUNDI NATUR.ALIS AD HOMINIBUS (n. 103).QUOD DISTANTIA INTER SOLEM ET I!fiER ANGELOS IN MUNDO SPIIUTUALISIT APPAR.ENTIA SECUNDUM: RECEPTIONEM DIVlNI AMORIS KT DI-V1NAE SAPIENTIAK AD ILLIS (n. loS).QUOD ANGELI SINT IN DoMINO, ET DOMINUS IN ILLIS: ET QUIA ANGELISUNT RECIPIENTES, QUOD SOLUS DOMINUS SIT CARLUM (n.113).QUOD IN MUNDO SPIRIn1ALI OklENS SIT UBI DOMINUS UT SOL APPARET,ET QUOD RELIQUAE PLAGAK INDR SINT (n. 119).QUAE PLAGAE IN MUNDO SPIRITUALI NON SINT A DOMINO UT SOLE, SED QUOD SINT AD ANGELIS SECUNDUM RECEPTIONEM (n. Iq).QUOD ANGELI FACIEM SUAM JUGITEB. VERTANT AD DOIlINUK UT SOLEK,ET SIC HADE ANT MERIDIEM AD DEXTRUM, SEPTENTRIONEM AD SINIS-TRUM, ET OCCIDENTEM A TER.GO (n. 129).QUOD OMNIA INTEIUORA TAM MENTIS QUAM CORPORIS ANGELORUM AD Do- MINUK UT SOLEM VERSA SINT (n.135).QUOD UNUSQUISQUE SPIRITUS, QUALISCUNQUE SIT, AD AMOIlEM SUUM REG-NANTEM SIMILITER SB VERTAT (n. 140).QUOD DIVINUS AMOIt ET" DIVINA SAlIENTIA, QUAE PR.OCBDUNT A Do-MINO UT SOLE, ET FACIUNT CALOREM ET LUCEM IN CAELO, srrDIVINUM PR,OCEDENS, QUOD EST SPIRITUS SANCTUS (n.146)..QUOD DOMINUS UNIVERSUM ET OMNIA EJUS MEDIO SOLE, QUI EST PRIMUKPROCEDENS DIVINI AMOR.IS ET DIVINAE SAPIENTIAE, CIl.EAVERIT (n. lSI).QUOD SOL MUNDI NATURALIS SIT PUIlUS IGNIS, RT tNDR MORrous; ETQUOD NATUR,A, QUIA EX ILLO SOLE DUCIT ORIGINEK, SIT KORnJA (n. 157).QUOD ABSQUE BINO SOLE, UNO VIVO ET ALTERO MORTUO, NON DETURCllEATIO (n. 163).QUOD FINIS CREtTIONIS EXISTAT IN ULTIKIS, QUI EST, UT OMNIA UDEANTAD CIlBATOllBli. AC lIT SIT CONJUNCTIO (n.I67).QuOD IN MUNDO SPIR.ITUALI SINT ATMOSPHAERAE, AQUAE ET TER.RAE, QUEM- ADMODUM IN MUNDO NATURALI; SED QUOD ILLAE SINT SPlltI111ALES, HAE AUTltM NATIYR.ALES (n. 173).QUOD GRADUS AMORIS ET SAPIENTIAE SINT, ET INDE GRADUS CALOlUS ETLUCIS, TUM GRADUS ATMOSPHAERARUM (n. 179).QUOD GRADUS DUPLICIS GENER.IS SINT, GRA.DUS ALTITUDINIS ET GRADUSLATJTUDIWIS (no 184).QUOD GRADUS ALTITUDINIS SINT HOMOGENEI, AC ONUS AB ALTEIlO IN SERlE,SICUT SUNr FINIS, CA.USA ET EFFECTUS (n. 189).QUOD GJlADUS PItIMUS SIT OMNE IN OMNIBUS GRADUUM SEQUENTIUK (no 195).QUOD OHNES PERFECTIONES CRESCANT ET ASCENDANT CUM GllADIDUS ETSECUNDUM ILLOS (n. 199).QUOD IN ORDINE SUCCESSIVO PRIMUS GRADUS FACIAT SUPREMUM, AC TERTIUS INFIMUM; AT QUOD IN ORDINE SIMULTANEO PRIMUS GRADUS FACIAT INTIMUK, AC TEJlTWS EXTIMUM (n. ~S).QUOD GRADUS ULTIMUS SIT COMPLEXUS, CONTINENS ET BASIS GJlADUUK PR.J- ORUM: (n. 209).QUOD GllADUS ALTITUDINIS IN SUO ULTIMO SINT IN PLENO ET IN POTENTIA (n. SlI7). 8. IVCONTENTSTBB SUN OP THE SPIRITUAL WOB.LD APPBAU AT A MIDDLE ALTITUDE, FAll OFF FB.OII THE ANGELS, LIltE THB SUN OF THE NATUJlAL WOllLD 11l01i liEN (n. 103). TaB DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIllITUAL WOIlLD IS AN APPEARANCE ACCORDING TO JlECEPTION BY THEK OF DIVINE LoVE AND DIVINB WISDOM (De loS).ANGELS ARE IN THE LoRD, AND THE LollD IN THEM: ; AND BECAUSEANGELS AJlE llECIPIENTS, THE LoRD ALONE IS HEAYEN (n. 113).IN THE SPIR.ITUAL WORLD THE EAST IS WHERE THE Low APPEARS AS A SUN, AND F&OM THAT THE OTHER QUAR.TERS AJt.E DETEItMINED (n.llg).THB QUAIlTEkS IN THE SPIRITUAL WOaLD AilE NOT FROM THE LoIlD AS ASUlI, BUT FR.OK THE ANGELS ACCORDING TO llBCEPTION (n. la.j.).ANGELS TURN THEIR PACES CONSTANTLY TO THE LoRD AS A SUN, ANDTHUS HAVE THE SOUTH TO THE RIGHT, THE NOIlTB TO THE LEFT,AND THE WEST BEHIND THEM (n. I~).ALL lNTEIUOB. THINGS OF THB ANGELS, BOTH OF MIND AND BODY, ARETURNED TO THE Lo&D AS A SUN (n. 135).Ev1ut.Y SPIlUT, WHATEVEIl HIS QUALITY, TUlLNS IN LIK.B MANNltIl TO HISIlULING LOVE (n. 140).DIVINB LoVE AND DIVINE WISDOM n.OCZlIDING nOli THE LoRD AS ASUN, AND PRODUCING HEAT AND LIGHT IN BEAVEN, ARE THE PRO-CEEDING DIVINE, WHICH IS THE HOLY SPIRIT (n. 146).TIm LoIU> CREATED THE UNIVEllSB AND ALL THINGS THEREOF BY MEANS OF THE SUN WHICH IS THE FlUT PB.OCKEDING OF DIVINE LoVE AND DIVINE WISDOM (n. lSI)..THB SUN OF THB NATURAL WOIlLD IS PURE FIRE, CONSEQUENTLY DEAD; NATUO .ALSO IS DEAD, BECAUSE IT DElUVES ITS ORIGIN FIlOM THATSUN (n. IS7).WITHOUT A DOUBLE SUN, ONE LIVING AND THE OTHER DEAD. NO CREATIONIS POSSIBLE (n. 163).THE END OF CREATION BAS EXISTENCE IN OUTMOSTS, WHICH END IS THAT ALL THINGS MAY RETURN TO THE CllEATOR AND THA.T THBB.E MAY BE CONJ1]NCTION (n. 167).IanQtbirb.Ix TIm SPIIlITUAL WOIlLD THBllE AilE ATIiOSPHEllES, WATERS, AND EAllTHS, JUST AS IN THE NATURAL WOllLD; ONLY THE FORKER AIlE SPIRIT- UAL, WHILE THE LATTER AilE NATURAL (n. 173).TBnE ARE DEGIlEES OP LOVE AND WISDOM, CONSEQUENTLY DEGREBS OFHEAT AND LIGHT, ALSO DEGR.EES OF ATMOSPHERES (n.179).DEGllEES AJt.E OF A TWO-FOLD KIND, DEGIlEES OF HEIGHT AND DEGllEES OF..BREADTH (n. 184).DBGREES OF HEIGHT UK HOMOGENEOUS, AND ONE IS FROM THE OTHEIl IN SUCCESSION, LIKE END, CAUSE, AND EFFECT (n. 18g).THB PUlST DEGRBE IS THE ALL IN BVEB.Y THING OF THE SUBSEQUENTDBGUBS (n. 195).ALLPBllFECTIONS INCREASE AND ASCEND ALONG WITH DEGB.EES AND ACCOJt.DING TO THEM (n.I99).IN SUCCESSIVE ORDER THE FIRST DEGllEE MAKES THE HIGHEST, AND THE THIR.D THE LOWEST; BUT IN SIMULTANEOUS OlU>EB. THE FIBST DEGREE KAKES THB INNERMOST, AND THE THIB.D THE OUTE1UrIOST (n. ~S).THB OUTMOST DEGR.EE IS THE COMPLEX, ClNTAINANT AND BASE OF THE PIlIOR. DEGIlEBS (n. 209). 9. ,;CONTENTA.v QUOD UTIUUSQUE GENEJt.IS GllADUS SINT IN OMNIUM KAXDIIS BT MINIMIS QUAE CllEATA SUNT (n. ~2). QUOD TRBS GIlADUS ALTITUDINIS INFINITI ET INCREATI SINT IN DOMINO, ET QUOD TRES GllADUS FINITI ET CRRATI SINT IN ROMINE (no 230). QUOD TilES ILLI GRADUS ALTITUDINIS IN QUOVIS ROMINE A NATIVITATE SIN"ET QUOD SUCCESSIVE POSSINT APERIR.I, ET QUOD SICUT APElUUNTUR.HOMO IN DOMINO SIT. ET DOMINUS IN ILLO (n.236). QUOD LUX SPIRITUALIS INFLUAT PER TRES GllADUS APUD HOMINEM. SED NON. CALOR SPIlUTUALIS, NISI QUANTUM HOMO FUGIT MALA UT PEe CATA, ET SPECTAT AD DOMlNUM (n. 242). QUOD HOMO. SI NON APUD ILLUM SUPERIOR GR.ADUS, QUI EST SPIR.IroALIS, APBIUTUR. FIAT NATURALIS ET SENSUALIS (n. 248). (i.) QllitlluJ1IIO "atr.ralis, 4t pitl !tJ1IU) spiritualis (n. 251).(ii.) QIIa/is "aturaJis MtIUJ est, apN f14e", sliriJuaJis gradlU aJerlu esl (n. 252). (Iii.) {JIIa/is est jo",o "ahlralis ap.d tplnI& spiritua/is gradru "()fJ al"- tIu est, sId tUfIU 110" OCC/"SfU (n. 253). (Iv.) QfIa/iJ est IIahlra/is Ao",o, al"d tjlUf1l spirU.alis I"atbu Irornu OCC/IUIU est (n. 254).(v.) QIIa/4 discriwulI ,sl i.tn- llita. IIahIralis luJ",iIIir ,1 i"tw flitat lJutku (n. 2SS). QuOD GRADUS NATUllALIS MENTIS HUMANAE IN SE SPECTATUS SIT CONTI- NUUS, SED QUOD PER. CORRESPONDENTIAM CUM BINIS GRADIBUS SUPER.l- ORIBUS, DUM ELEVATUR, APPARJtAT SICUT SIT DISCRETUS (n. 256). QUOD HENS NATUR.ALIS, QUIA EST CONTEGENS ET CONTINENS GRADUUM SUPERIORUM MENTIS HUMANAE, SIT REAGENS: ET QUOD SI NON APERI- UNTUR. GRADUS SUPERIORES, AGAT CONTRA ILLOS; AT SI APERIUNTUR, AGAT CUM ILLIS (n. 260). QUOD OIlIGO MALI SIT EX ABUSU FACULTATUM, QUAE HOMINIS PR,OPJt.IAE SUNT, BT VOCANTUR RATIONALITAS ET LIBERTAS (n. 264).(i.) Quod ",alus Ao",o fUg.e ac 60n.s duahs ii/isfaCll/tatilfU ga"tkal (n. 266). (it) QfIod maJus jOlleo aI.tatur ii/is facu/tatiIJlU ad colJfirmantlu. ",ala et falsa, et !J01l1U IuJmo utahlr ii/is ad co"ji""au,., /Jolla ,t TIer-a (D. "7).(iii.) QIIod mala IIfalsa conjirmala al.d IuJmillem /Jermaneant, tIC jia"t a",oris It Vit4 ejIIs (n. ~8).(tv.) QIIod i//a, palfatla n.t amoris et1Ith Tlitu, inrnurmhlr prol;(n269) (v.) f}IIotl o",,,ia mala ,tillthfalsa, la. ingellwata pam njJWi"d.tlIl,in mnle "ahlrali residea,,1 (D. 270). QUOD KALA ET "ALBA IN OKNI OPPOSITO SINT CONTRA BONA ET VERA, QUIAMALA ET FALSA SUNT DIABOLICA ET INFERNALIA. AC BONA ET VERA SUNT DIVINA ET CAELESTIA (n. 211).(i.) QfIotl -.nu tlQtura/is, tJUIU ill malis It ilUU falsis nt, sitfo,.",a eti",aro i"fern; (n. 273). (U.) Quntl1lU1U n.alf4ra/is, guIU estforma Sell imago ill/Inti, tUsCI"dat per tres pat/us (n. 274).(tit) QIIod Ires padus Mmtis "ahlralis, pae nt !o"..a ,t i~o ;".- fwni, oppositi sint trilJus gradwus melitis spiritMalis, gUIU est forma It i",lIvfO clUl; (n. 27S).(Iv.) QIIod 1IU1U nahlrali..l gUM i"/ent".,." o",,,i OPJosito sit co.tramWI1II spirihla/nn g#a4 cM/um (n. 276). QUOD OIlNIA, QUAE nUUM GRADUUM MENTIS NAnJllALIS SUNT, OPERIBUS, QUAE FIUNT PEa ACTUS CORPOR.IS, INCLUSA SINT (n. 277).I ..... 10. CONTENTS. v THE DEGllEES OF HEIGHT AIlE IN FULNltSS AND IN POWER. IN THEIR OUT- MOST DEGR.EE (n. 2I7).fRERK ARE DEGR.EES OF BOTH KINDS IN THE GJlEATEST AND IN THE LEASTOF ALL CIl.EATED THINGS (D. 222). IN THE LoR.D THE THREE DEGREES OF HEIGHT ARE INFINITE AND UN- CREATE, BUT IN MAN THEY AR.E FINITE AND CREATED (n. 230). rRItSB THUE DEGR.EES OF HEIGHT ARE IN EVERY MAN FROM BIRTH, AND CAN BE OPENED SUCCESSIVELY; AND, AS THEY AU OPENED, MAN IS IN THE LoRD AND THE LoRD IN MAN (n. 236). SPIJlITUAL LIGHT FLOWS IN WITH MAN THROUGH THR.EE DEGREES, BUT NOTSPIJt.ITUAL HEAT, EXCEPT SO FAa. AS ONE SHUNS EVILS AS SINS ANDLOOKS TO THE LoRD (n.242). UNLESS THE BIGHER J>EGllEE, WHICH IS THE SPIRITUAL, IS OPENEDIN MAN,BE BECOMES NATURAL AND SENSUAL (n. ~8). (i.) Mat tlu tuIhIral-. it, ad.1ul1 tlu spirihlal-.a" (n. SlSI).(ti.) Tlu cluJra/lw of 1M 1UIhIral.aa;" UlM1JI tJu spiritual iUgre6 it tIjetIed (n. 252). (UI.) Tlu cAaractw of tlu IIahlral fllall ill tDMfIJ tlu sjirihlal tkgree u "Dt tJlnud tUUl yet IIot closed (n. 253). (tv.) Tlu cluzracter tif tlu 1IIJtrwa1 ",aII ; " wIumJ tlu .IJ1i~al tUI"e6 is UlAol17 clo.red (n. 254).(v.) Lastly, TIu "alwr6 of tlu dilwmee lJetuJem tlu life of a ",a flUrely IUltMral aIIIl tJu life of a lJeast (n. 255). THE NATURAL DEGllEE OF THE HUMAN MIND REGAR.DED IN ITSELF IS CON-TINUOUS, BUT BY COR.IlESPONDENCE WITH THE TWO HIGHER. DEGREESIT APPEARS WHEN IT IS ELEVATED AS IF IT WEllE DISCR.ETE (n.256). THB NATUJlAL KIND, SINCE IT IS THE COVE1ING AND CONTAINANT OF THEHIGHER DEGllEES OF THE HUMAN MIND, IS R.EACTIVE: AND IF THEBIGHn DEGREES AIlE NOT OPBNlED IT ACTS AGAINST THEM, BUT IFTHEY AR.E OPENED IT ACTS WITH THEM: (n. sa6o). THE 01IGIN OF EVIL IS FROM THE ABUSE OF THE CAPACITIES PB.OPEJt, TOMAN, THAT ARE CALLED RATIONALITY AND FREEDOM: (n.264).(i.) A. lad """ Ipally UlitA a rood fllall enjoys tluS6 mo &ajacitUs(n.~).(ii.) A lJail 1IUUt fllinues tllue eaJacUies to ctmflrw erJU.r adfabUk.l,lnda rood ma" wsu tlu8 to c01ljl""goods a"d trlltlu {no 267). (iii.) Evib and fabities ctmji1"llUd ill ",a" are In111anm.t, and eDm4to Ie of Ais ItnJe a"d iift (no ~8). (iv.) S.cll tllinrs as luzve C011JI to Ie of tlu ItnJe, ad &01Ulpmtly tJ/nulift, aremr mdwed ;" ofslri11z (n. ~).(v.) All nJib ad tluirfal.ritin, lolA e"lnulwed ad acpired, Aave IAntSIal ill tIu "aIMral.uul (n. Sl70).EvIlS AND FALSITIES AltE IN EVEB.Y IlESPECT OPPOSED TO GOODS AND nUTUS, BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFER.- NAL. WHILE GOODS AND nUTHS AB.E DIVINE AND HEAVENLY (n. 271). (I.) TIu IIattwal ",Uul tluzt is ill nib ad tluir fahities is a flW1lJ 41Ulimag6 of lull (n. 273).(li.) Tlu tIahIral ",;"d tAatis afortJl ori1ll4Ke of lull tkscmds tArtJllljtAre6 tkrree.l (n. 274). (iii.) Til tkrel degrees of tlu llahlral milUi tAat is afDrlllauitluzK~ of lull, are "/JPosUe to tlu tllree degreu of tlu.ljJiri.tIuU .iIul tJud is a fDrm MId imare ofluave1J (n. 275). (iv.) D4 nahlral",ilUl tAat is a lull is i" c011Jllet6 tJ110silioll to tM .Ipirihullfllitul tAat is a Juavm (n. 2]6).ALL THINGS OF THE THREE DEGREES OF THE NATUllAL MIND AilE IN- CLUDED IN THE DEEDS THAT AR.K DONE BY THE ACTS OF THE BODY(n.277). 11. viCONTENTA. 11Jars C&narta.QuOD DOMINUS AB AETBIlNO. QUI EST JEHOVAH. CJlltAVBllIT UNIVKISUM: ETOMNIA EJUS A 58 Ipso. BT NON A NIHlLO (n. sa8a).QUOD DoMINt18 AD AltTERNO SKU JEHOVAH NON 7OroJt1UT C1JtA.RB UNI-VEJlSUK itT OMNIA ltJUS, NISI ESSET HOllo (n. :aSS).QUOD DOMINUS AB AETERNO SEU JEHOVAH EX SE IpsO PR.ODUXEIlIT SOLEMMUNDI SPIR.ITUALIS, ET EX ILLO CllEAVXB.IT UNIVEllSUM BT OMNIAEJUS (n. ~90).QUOD TRIA IN DOr-UNO SINT, QUAE DOMINUS. DIVINUK AMOIUS. DIVINUMSAPIENTIAE, ET DIVINUM USUS: ET QUOD ILLA TRIA SISTANTUR INAPPARENTIA EXTRA SOLEM MUNDI SPIRITUALIS, DIVINUK AMORIS PERCALOIlKM, DIVINUM SAPIKNTIAE PEIl LUCBK. BT DIVINUK USUS PERATKOSPRAEIlAM, QUAB CONTINENS (n. sa).QUOD ATMOSPHAEllAE, QUAB TIlES SUNT IN UTIlOQUE KUNDO. SPIRITUALI ETNATURALI. IN ULnMIS SUIS DBSINANT IN SUBSTANTIAS ET IIATEIUAS.QUALBS SUNT IN TERRIS (n.308).QUOD IN SUBSTANTIIS ET KATEIlIIS, EX QUIBUS SUNT TERllAE, NIHIL DIVINI IN SE SIT, SEn QUOD USQUE ILLAE SINT A DIVINO IN SE (n. 305).QUOD OIlNBS USUS. QUI SUNT FINES CIt.EATIONIS. SINT IN FORMIS. ET QUODFORKAS ACCIPIANT EX SUBSTANTIIS ET MATERIIS QUALBS SUNT INTEltR.IS (n. 3(1).(i.) Qtlod;" lems lit eDIIa*s fWtJdtlentdllUlU ;" p,.u. SM !o".,.as tutnI", (n. 310). (ii.) QtlDtl;" o",.ins ftnMU 1UIIfI" IiI alipa itII4go &1WlJifJ,," (n. 3 1 3).(iii.) Q-od ill. Ot#"iIJ.., !o",w 1ISf61 sit a/ipa itlUlK0 luJ",illu (n. 317).(iv.) Qllod ill o",.ihs!IJrmis lUll_til sit alifua illlaKo IlIft.;ti elAetertli (n.3 18).QuOD OMNIA UNIVERSI CR.EATI EX USIBUS SPECTATA R.EFERANT IN IMAGINE BOKINBK; itT QUOD ID TBSTBTUll QUOD DEUS SIT HOllO (n. 319).QUOD OMNIA QUAE A DOKINO CIlEATA SUNT, SINT USUS; ET QUOD IN EOORDINE. GRADU ET RESPECTU SINT USUS, QUO SE REFERUNT AD HOMI-NaI, BT PEa. HOMINEM AD DOWNUM A QUO (n. 321). Unn ad nutmtalUl.", Corl"s (n. 331). Unu adlerjidmdum Ratio"ale (n. 332). Unu ad ~4"pU"d"", SjJirihlale a Do",i"o (n. 333).QuOD MALI USUS A DOMINO NON CRBATI SINT, SED QUOD UNA CUM INFERNO ORTI (n.336). (i.) Quid -INtelhlr~ illtelligitll /JW tUtU .alos (n. 338).(ii.) Quod omnia fJflU flSIU tlUlJi nlll. sW U. ;"16"0, et J"u fUfU lo"i, si"t i" culo (D. 339). . (iii.) Quod i1JjlMXUS C01ltilllllU sit ~...u sJirituali ;" tudlwau. (n. 340) (iv.) ~od 1IXfU ex Ui!enuJ tJlw~trI.~ ilia pile .Itu fI&4li _JII, ill 10m lI!Ji nllIJ ilia fJUU correslO"dntt (n. 341). (v.) Q"od ulli",,,,,, sjliriblale sef1artlhl- a $Ilperiori SfltJ ill ojenlttr ( n 345) (vi.) (J#od /Jin" !ONIIUsi",ill pas OfJeratio fJer ;"./1,""", fil I !o".,a fJeptalJiJis et!twfIUJ atriflUJus (n. 346).(vii.) Qtlod fltra,.~ prIM. till", existit, IrYJItllaIUJ.u flUtliIJ aecipiid (II. 347). 12. CONTENTS.THE LoJU> FIlOM ETERNITY, WHO IS JEHOVAH, CllEATED THE tlNIVEaSBAND ALL THINe.s THEIlEOF FllOM HIMSELF, AND NOT nOM NOTHING (n. d~).TBB LoJU> nOM ET1tlLNITY, THAT IS. JEHOVAH, COULD NOT HAVE caRATEDTH& UNIVEUE AND ALL THINGS TRUROI UNLESS HE WEB.B A MAN(n. 88S).TIm Loan paoli ETEaNITY. THAT IS, JEHOVAH. BIlOUGHT FOam FROMHIMSELF THE SUN OF THE SPIJUTUAL woaLD. AND FB.OM THATCIlEATED THE UNIVEUE. AND ALL THINGS TaUEOF (11. ~).TBBa.B AIlB IN TIlE Lom THREE THINGS THAT AllE THE LoaD, THE DIVINE OF LoVE. THE DIVINB 0,. WISDOII, AND THE DIVINE OF USE i AND THESE THREE ARE PIlESENTED IN APPEAIlANCE OUTSIDE 0,. THE SUN OF THE SPIRrnlAL WOIlLD, THE DIVINE OF LoVE BY HEAT, THE DIVINE OJ WISDOM BY LIGHT, AND THE DIVINE OF USE BY THE ATIIOSPHEU WHICH IS THUll CONTAINANT (n. ag6).TIm ATMOSPHERES. OF WHICH THEIlB ARE THR.EE BOTH IN THE SPIRITUALAND IN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUCHSUBSTANCES AND MATTEllS AS AllE ON THE UB.m (D. 3(2).IN THE SUBSTANCES AND MATTEJlS OF WHICH THB BAIlTB IS FoaMED THEilE IS NOTHING OF THE DIVINE IN ITSELF. BUT STILL THEY ARE FROM THE DIVINE IN ITSELF (n.305).ALL USES, WHICH ARE ENDS 0,. CaUTION, ARE IN FOR.KS. WHICH FOIlMS THEY TAKE FROM SUCH SUBSTANCES AND MATTEIlS AS ARE ON THE BAlLTH (n.307).(i.) f" earllu tAwe is a etJ1ltJhu to ~ee au ;" ftWllU.11ud is,fo"," OflU4S (n. 310.) (ite} I" allltJIWS of tl~U llure is a1J ;..,. of &1Mtio" (n. 313).(iii. I" alljtJIWS oflUU tu,e i s . ; " " oj.", (0. 317).(iv. I" allforYU ofruu tAere is all itNll~ tJflM lmu tuIIl tM Ele,. ul (D. 318).ALL THINGS OF THE CllEATED UNIVUSE. VIEWED IN "EFEaKNeE TO USES,JlEPaESENT MAN IN AN IMAGE; AND THIS PIlOVES THAT GoD IS MAN(De 319).ALL THINGS CllBATED FROII THE LoRD AilE USES; THEY ARE USES IN niBOaDEIl, DEGREE, AND RESPECT IN WHICH THEY HAVE IlKLATION oroKAN, AND THllOUGH MAN TO THE LoaD. FIlOM WHOM [THEY ARE]-(D. 321). UsesfOr nutailli"llu 1047 (n. 331). UsesftW /JW.Ieaitv" 1M ,.tdio1lllJ (n. 33a). USUffW reeeivill,r 1M spirilMalfrtnt 1M Loyd (De 333).EVIL USES WER.E NOT CIlEATED BY THELoan. BUT OaIGINATED TOGETHER WITH HELL (0.336).(i.) Mat is .u1Ult Iy nnJ lUes t1tJ 1M rl1 (n. 338). (iL) All tJM,rs tIItd art! ftJil lUIS ar~ i" Mil. ad iUII!lillKs tAal areK(J(JtllUes ar-e itt MaWJI (0. 339).(tiL) TJure it fllUeasi"l"fltl$ tJIIt of tM ~ flJtJrld ;"to tile 1UIt- 1nzt fI1(WJd (0. 340).(iv.) TluJse tm"Ks tJuU are ftIi/ fUIS ar6 Ieiletlly tile o!J"41io. of;",-jltlZ frfHII llell, flJlurftlw tllw4 an 111&11 lti.tI.Ks as CO"es!Jo1Ul tllwelo (n. 341). (Ve) TIW it efflaetl 6y 1M lInIJul lPi".u.al sejHlratetlfrfml llJMI is un, it (n. 345).(~) TAnv are tuHJ IfWIIU Wo .AieA till tJIWtIIUm ~ ;"jltI$ Ida;lae., 1M wrelUu tuuI 1M . . . .1f",. (n. 346). 13. viii CONTENTA. (~.) QlltJtl"ltwae~sill "etlilJlInIJ WelH,pluli, es PIa ~&I}& 11m (n. 404). (m) QluJd IwIia &OIIpll8io sillwale/WI. . fIidnIdi id, e# p411IM (D. 404). &0"-(Ix.) Qud atO- Sill fJ()lata IW Ins alas &fJllj_1Idio1U3 ill ItUJ f1UIJ11IUitirItJ. el ;" nul flita utilla nt (n. 406). (s.) Qud atIJ~ sn fltJllllltas ~~tII $a~. NIl .Ullu~ ../I1II,,;a t1MMru Srlae (n. 408).(xL) QtltJtl afMr Sill fIol.lllas ,,;Ail qrzt.iIi i" COlli-tUMU e..lali-",tia Sni i"teU~"" (n. 409). (siL) QIlDd alllW Sell _tJIII"las I~ eo"inral sapinJtiae sn i,,ellee";. (Ufadal ,,1 sapinw Sill iltt~ll"hu reei}ro&1 C01lilUlKahIr (n. 4 10).(d.) QlltJd sa~ 111I iflUllbu IZ jJD*"Iia #M tltlItI til ~ lossU_1_4Ii. 11& "I~ am PM bIeU.", e au1lJ. -lWciJIWIUJaen. 413). (m.)QIIIHl"~Sill fltUfIIIItuIDuit si.il.,. elevan. ae ndJWI U~JIUU eaJqris . . , I cuu, n 48IIJ ~ &01fi"l68 la;;tN.,.. etJ",.adII (n. 414).. (D.) fJ-od allllJr Sell flolulltas alup; ~draIuIJ S4pUtt&. 1_ "lk&-hl", a SIUJ elnJaJiou, seCII", """", qat (n. 416).(m.) QIIod a1ltlJ,. NIl wlatas pri.pcehl,.;" i,,*llbI, .ti n.-"l.lnahl,.(n.41 9)(nit.) QrIotl atlliJ~ Sell fJ"I""ttu e01UffWeehw;" iIIIeludII,. aIJ illo, nliD" sis"J ~/lTJa"tII". (n. 421). (xviii.) QIlDtl a",tw fnl"jleahu a sa/Jierdia lit _lllun. PI ~ u IIcaeustis (n. 422).(xix.) QIltJd a",or etnUjJtlrcahuilt UIIIJ.hI el til Ul"~ fI4hl~alu, Sntnl-alis et CD10rnu (n. 424). (xx.) fJ-od IUl"e ,.ntlfJftealfaCtllttu i"tellirmdi tJfIfU fJtJ&ahlr raHouli-las, IIfacu/tas agelldi pM fIoeahlr JUnotas (n. 425).(Di.) Qwd afIIIW llirihlalu It culutil sit a.-.o~ ega }roz;",,,,,, ~I a-orill DfJ1IIia. . , et f/IIOtl afllt)~ -.atw,.alis It sn.slUJlU dJ tJIIItJr-",.1Ul; et IUJUJr Srli (D. 426).(DiL) Qtlodn.",Ue sit &fI1II ellaritate etjltk, et ". ii/a,.. enjaetio lit esl &II", fJOlaltJI." W.llletll, d&II", 110".". eO";11&&_ (n. 4~7).QuAL. aT INmAJdNTUJI ROJIINIS A COMCltPTION. (n. 432). 14. CONTENTS. 15. SAPIENTIA ANGELICA DE DIVINO AMORE.QUODAM OR SIT VITA HOMINIS. %. Homo Dovit quod amor sit, sed non novit quid amot est. Novit quod amor sit, ex communi loquela j ut quod dicatur quod ille me amet, quod rex amet subditos et quod subditi ament regem, quod maritus amet uxorem et quod mater liberos, ac vicissim, tum quod hie et HIe amet pa- triam, concives, proximum; similiter de rebus abstraetis a persona, ut quod amet hoc aut illud. Sed tametsi amor tam universale est in IoqueIis, usque vix aliquis novit quidamor. Dum meditatur de eo, quia tunc non potest aliquam ideam cogitationis de eo sibi formare, dicit vel non esse aliquid, vel solum esse aliquod influens ex v,isu, auditu, taCtu et conversatione, et sic mavens: nescit prorsus quod sit ipsa ejus vita j non modo vita communis totius ejus corporis, et vita communis omnium ejus cogitationum, sed etiam vita omnium singularium eorum. Hoc potest sapiens percipere ex hoc, cum dicitur, "Si removes affec- tionem quae amoris, an pates cogitare aliquid? et an potesagere aliquid? Annon quantum frigescit affeB:io quaeamoris, tantum frigescat cogitatio, Ioquela et aCtio ?etquantum incalescit, tantum incalescant ilIa 1" Sed haecsapiens percipit non ex cogitatione quod amor sit vitahominis, sed ab experientia quod ita fiat. ~. Nemo scit quid vita hominis, nisi sciat quod sitamor; si hoc non scit, potest unus credere quod vita ho-minis modo sit sentire et agere, alter quod sit cogitare,cum tamen cogitatio est effeB:us vitae primus, ac sensa-tio et aCtio est effeCtus vitae secundus.. Dicitur quodcogitatio sit effeB:us vitae primus, sed datur cogitatio in-terior et interior, tum exterior et exterior; intima cogi- 16. ANGELIC WISDOM CONCERNING DIVINE LOVE.LOVE IS THE LIFE OFMAN. I. Man knows that there is such a thing as love, but he doesnot know what love is. He knows that there is such a thing aslove from common speech, as when it is said, he loves me, aking loves his subjetls, and subjetls love their king, a hus-band loves his wife, a mother her children, and conversely;also, this or that one loves his country, his fellow-citizens, hisneighbor; and likewise of things abstraCled from person, aswhen it is said, one loves this or that thing. But although theword love is so universally used, hardly anybody knows whatlove is. And because one is unable, when he refleCls lIpon it, toform to himself any idea of thought about it, he says either thatit is not anything, or that it is merely something flowing in fromsight, hearing, touch, or intercourse with others, and thus affeCl:-ing him. He is whony unaware that love is his very life; notonly the common life of his whole body, and the common life ofall his thoughts, but also the life of all their particulars. Thisa man of discernment can perceive when it is said: If youremove the affeCl:ion which is from love, can you think any-thing, or do anything? Do not thought, speech, and acnongrow cold in the measure in which the affeCl:ion which is fromlove grows cold? And do they not grow warm in the measurein which this affeClion grows warm? But this a man of dis-cernment perceives simply by observing that such is the case,and not from any knowledge that love is the life of man. ~ Also, what the life ofman is, no one knows unless he knowsthat it is love. If this is not known, one person may believethat mans life is only feeling and aCling, and another that it isonly thinking j when yet the first effeCl: of life is thought, and thesecond effeCl: of life is sensation and acnon. Thought is heresaid to be the first effeCl: of life, yet there is thought which isinterior and more interior, also exterior and more exterior.What is actually the first effeCl: of life is inmost thought, which 17. , 18. DE DIVINO AMORE, PARS I.-N.7. 3 5. Sed ut hoc in intelleCtum cadat, omnino sciendum est, quod Dominus, quia est Amor in ipsa sua essentia, hoc est, Divinus Amor, appareat coram angelis in caelo sicut Sol, et quod ex illo Sole procedat calor et lux, et quod calor inde procedens in sua essentia sit amor, et lux inde procedens in sua essentia sit sapientia; et quod an- geli quantum recipientes spiritualis illius caloris et spiritua- lis illius lucis sunt, tantum sint amores et sapientiae; non amores et sapientiae a se, sed a Domino. Spiritualis Hie calor et spiritualis ilia lux non modo influunt apud ange- los et afficiunt illos, sed etiam inftuunt apud homines et afficiunt illos, prorsus sicut recipientes fiunt; et reci- pientes fiunt secundum eorum amorem in Dominum, et amorem erga proximum. Ipse ille Sol, seu Divinus Amor, non potest per 8uum calorem et per suam lucem creare aliquem immediate ex se, sic enim foret Amor in sua essentia, qui est Ipse Dominus, sed potest creare ex sub- stantiis et materiis ita formatis ut recipere possint ipsum calorem et ipsam lucem; comparative sicut sol Mundi non potest per calorem et lucem immediate producere germi- nationes in tellure, sed ex materiis humi, quibus per calo- rem et lucem potest inesse, et vegetationem dare. Quod Divinus Amor Domini appareat ut Sol in mundo spirituali, et quod ex ilio procedat spiritualis calor et spiritualis lux, ex quibus angelis est amor et sapientia, videatur in opere De Caelo et Inferno (n. 116-140). 6. Cum itaque homo non est Vita, sed recipiens vitae,sequitur quod conceptio horninis a patre non sit conceptiovitae, sed modo conceptio primae et purissimae formaereceptibilis vitae, cui ut stamini aut initiamento in uterosuccessive accedunt substantiae et materiae in formis adreceptionem vitae in suo ordine et in suo gradu adaptatae. QUOD DIVINUM NON SIT IN SPATIO. 1. Quod Divinum seu Deus non sit in spatio, tametsiest omnipraesens, et apud unumquemvis hominem inmundo, et apud unumquemvis angelum in caelo, et apudunumquemvis spiritum sub caelo, non potest idea merenaturali comprehendi, sed potest idea spirituali. Quodid non possit idea naturali comprehendi, est quia in ilIa 19. CONCER.NING DIVINE LOVE.-N. 3-7. 3.Ie But that this may reach the understanding, it must needsbe known positively that the Lord, because He is Love in itsvery esseDce, that is, Divine Love, appears before the angelsin heaven as a sun, and that from that sun proceed heat andlight; the heat which proceeds therefrom being in its essencelove, and the light which proceeds therefrom being in its essencewisdom ; and that angels so far as they are recipients of thatspiritual heat and of that spiritual light, are loves and wis-doms; not loves and wisdoms from se~ but from the Lord.~his spiritual heat and this spiritual light not only flow intoangels and affeCt them, but they also flow into men and affeCtthem precisely as they become recipients; they become recipi-ents according to their love to the Lord and love towards theneighbor. This sun itself; or the Divine Love, by its heatand its light, cannot create anyone immediately from itself ifor one so created would be love in its essence, which love isthe Lord Himself; but it can create from substances and mat-ters so formed as to be capable of receiving the very heat andthe very light; comparatively as the sun ofthe world cannotby heat and light produce germinations on the earth imme-diately, but only out of earthy matters in which it can bepresent by its heat and ~light, and cause vegetation. In thespiritual world the Divine Love of the Lord appears as a SUD,and from it proceed the spiritual heat and the spiritual lightfrom which the angels derive love and wisdom, as may beseen in the work on Heaven and Hell (n. 116-140).6. Since, then, man is not life, but a recipient of life, it fol-lows that the conception of a man from his father is not aconception of life, but only a conception of the first and purestform capable of receiving life. To this, as to a nucleus orstarting-point in the womb, are successively added substancesand matters adapted in form, according to their order anddegree, to the reception of life.THE DIVINE IS NOT IN SPACE.7. That the Divine, that is, God, is not in space, althoughomnipresent and with every man in the world, and with everyangel in heaven, and with every spirit under heaven, cannotbe comprehended by a merely natural idea, but it can by aspiritual idea. It cannot be comprehended by a natural idea,because in the natural idea there is space; for it is formed outof such things as are in the world, and in each and all of these, 20. 4 SAPIENTIA ANGELICAest spatium; formata enim est ex talibus quae in mundosunt, in quorum omnibus et singulis, quae speB:antur ocu-lis. est spatium; omne magnum et parvum ibi est spatii;omne longum, latum et altum ibi est spatii; verbo omnismensura, figura et forma ibi est spatii; quare dietum est,quod non possit idea mere naturali comprehendi, quodDivinum non sit in spatio, cum dicitur quod sit ubivis.Sed usque potest homo comprehendere id cogitationenaturali, modo in illam admittat aliquid lucis spiritualis ;quare primum aliquid dicetur de idea et inde cogitationespirituali. Idea spiritualis non trahit aliquid ex spatio,sed orone suum trahit ex statu. Status dicitur de amore,de vita, de sapientia, de affeEtionibus, de gaudiis inde; ingenere de bono et de vero. Idea vere spiritualis de illisnon commune habet cum spatio; est superior, et speEtatideas spatH sub se sicut caelum spe&at terram. At quiaangeli et spiritus aeque vident oculis ut homines in mundo,et objeB:a non videri possunt nisi in spatia, ideo in mundospirituali, ubi spiritus et angeli sunt, apparent spatiasimilia spatiis in terris, at usque non sunt spatia, sed ap-parentiae; non enim sunt fixa et stata sicut in terris;possunt enim elongari et contrahi, possunt mutari et va-riari; et quia sic non possunt mensura determinari, nonpossunt ibi aliqua idea naturaIi, sed solum idea spiritualicomprehendi; quae non alia est de distantiis spatii, quamsicut de distantiis boni aut de distantiis veri, quae suntaffinitates et similitudines secundum status eorum.8. Ex his constare potest, quod homo ex idea merenaturali non comprehendere possit quod Divinum sit ubi-vis et tamen non in spatio, et quod angeli et spiritus idclare comprehendant; consequenter quod etiam homopossit, modo in cogitationem suam admittat aliquid Iucisspiritualis. Causa quod homo possit comprehendere, estquia non corpus ejus cogitat. sed spiritus ejus; ita nonnaturale ejus, sed spirituale ejus. 9. Quod autem plures id non comprehendant, est quiaamant naturale, et ideonon volunt cogitationes intelleetussui supra illud elevare in Iucem spiritualem; et qui nonvolunt, illi non possunt nisi ex spatio cogitare, etiam deDeo; et cogitare de Deo ex spatio, est de extenso naturae.Hoc praemittendum est, quia absque scientia et aliqua 21. 4 ANGELIC WISDOMas seen by the eye, there is space. In the world, everythinggreat and small is of space; everything long, broad, and highis of space; in short, every measure, figure and form is of space.This is why it has been said that it cannot be comprehended.by a merely natural idea, that the Divine is not in space, whenit is said that the Divine is everywhere. Still, by naturalthought, a man may comprehend this, if only he admit intoit something of spiritual light. . For this reason something shallfirst be said about spiritual idea, and thought therefrom. Spi-ritual idea derives nothing from space, but it derives its allfrom state. State is predicated of love, of life, of wisdom,of affeCtions, of joys therefrom; in general, of good and oftruth. An idea of these things which is truly, spiritual hasnothing in common with space; it is higher and looks downupon the ideas of space as heaven looks down upon the earth.But ~ince angels and spirits see with eyes, just as men inthe world do, and since objeCts cannot be seen except in space,therefore in the spiritual world where angels and spirits are,there appear to be spaces like the spaces on earth; yet theyare not spaces, but appearances; for they are not fixed andconstant, as spaces are on earth. They can be lengthened orshortened; they can be changed or varied. Thus because theycallDot be determined in that world by measure, they cannotbe