spiritual world it is otherwise; uses are there laid bare, and their origin is revealed, and their place in the spiritual Man which is the Lord in the heavens. There every one is rewarded according to the nobleness of his use, and at the same time according to his affection for use. There no idler is tolerated, no lazy vagabond, no indolent boaster claiming credit for the zeal and work of others; but every one must be active, skilful, attentive and dilligent in his office and business, and must put honor and reward not in the first place, but in the second or third. [2.] So far as this is the case, the necessary, useful, and enjoyable things of life are ever flowing into them. These flow in from the general [good], because they are not gotten together for oneself, as in this world; but they come into existence in a moment, and are bestowed by the Lord gratuitously. And because in the spiritual world there is communication and extension of all thoughts and affections, and in heaven communication and extension of the affections of use according to their quality, and because all who are in the heavens are affected by uses and delight in them, on this account the necessary, useful, and enjoyable things of life flow abundantly out from the general [good] into the use of the man, and into the man who does the use, as a usufruct.

[3.] The necessary things of life that are bestowed by the Lord gratuitously and that come into existence in a moment, are food, clothing, and habitation, and these correspond throughout to the use in which the angel is. Things useful are those that are tributary to these three, and are delightful to him who receives. them, as well as a variety of embellishments for the table, dress, and home, which are beautiful according to the angel's use, and of a splendor commensurate to his affection. Things enjoyable are those connected with wife, friends, and associates, all of whom love him and are loved by him. Such mutual and reciprocal love springs from every affection for use.

[4.] There are such things in heaven because there are such things in man, for heaven corresponds to all things of man; and the man who is in an affection for use from use or for the sake of use is a heaven in the least form. There can be in man no member, or any part in a member, that does not draw from the general [good] what is necessary, useful, and enjoyable; here the general [good] provides for every part according to its use; whatever is needed for its work by any part is conveyed to it from neighboring parts, and to these from parts that are near them, and thus from the whole; and the part in like manner shares its own with the rest according to their need. And so it is in the Divine spiritual Man, which is heaven, for so it is in the Lord.

From all this it is clear that every use is representative of all the uses in the whole body, and thus in every use there is the idea of the universe, and thereby an image of man. From this it is that an angel of heaven is a man according to use; and if it is permissible here to speak spiritually, it is from this that a use is a man-angel.

XIII.

SO FAR AS MAN IS IN THE LOVE OF USE, SO FAR IS HE IN THE LORD, SO FAR He Loves the LORD AND LOVES THE NEIGHBOR, AND SO FAR HE IS A MAN.

From the love of uses we are taught what is meant by loving the Lord and loving the neighbor, also what is meant by being in the Lord and being a man. To love the Lord means to do uses from Him and for His sake. To love the neighbor means to do uses to the church, to one's country, to human society, and to the fellow-citizen. To be in the Lord means to be a use. And to be a man means to perform uses to the neighbor from the Lord for the Lord's sake. To love the Lord means to do uses from Him and for His sake, for the reason that all the good uses that man does are from the Lord; good uses are goods, and it is well known that these are from the Lord. Loving these is doing them, for what a man loves he does. No one can love the Lord

in any other way; for uses, which are goods, are from the Lord,

and consequently are Divine; they are even the Lord Himself in man. These are the things that the Lord can love. The Lord cannot be conjoined by love to any man, and consequently cannot enable man to love Him, except through His own Divine things; for man cannot from himself love the Lord; the Lord Himself must draw him and conjoin him to Himself; and therefore loving the Lord as a Person, and not loving uses, is loving the Lord from oneself, which is not loving. He that performs uses or goods from the Lord performs them also for the Lord's sake. These things may be illustrated by the celestial love in which the angels of the third heaven are. These angels are in love to the Lord more than the angels in the other heavens are; and they have no idea that loving the Lord is anything else than doing goods which are uses, and they declare that uses are the Lord in them. By uses they understand the uses and good

works of ministry, administration, and employment, as well with priests and magistrates as with traders and working men; the good works that are not connected with their occupation they do not call uses; they call them alms, benefactions, and gratuities.

[2.] Loving the neighbor means performing uses to the church, the state, society, and the fellow-citizen, because these are the neighbor in the broad and in the limited sense; neither can these be loved otherwise than by the uses that belong to each one's avocation. A priest loves the church, the state, society, the citizen, and thus the neighbor, if he teaches and leads his hearers from zeal for their salvation. Rulers and officers love the church the state, society, the citizen, and thus the neighbor, if they discharge their respective functions from zeal for the common good; judges, if from zeal for justice; traders, if from zeal for integrity; workmen, if from rectitude; servants, if from faithfulness; and so forth. When with all these there is faithfulness, rectitude, uprightness, justice, and zeal, there is love of use from the Lord; and from Him they have love to the neighbor in the broad and in the limited sense; for who that in heart is faithful, honest, upright and just, does not love the church, the state, and his fellow-citizen?

From what has now been said it is plain that loving the Lord is performing uses with regard to their source, and loving the neighbor is performing uses with regard to their object, and that the immediate [end] is the neighbor, use, and the Lord; and that love thus returns to Him from whom it is. For every love as source through love for its object returns to love as source, which return constitutes its reciprocal. And love continually goes forth and returns through deeds, which are uses, since to love is to do. For love, unless it becomes deed, ceases to be love, since deed is the effect of love's end, and is that in which it exists.

[3.] So far as man is in the love of use so far is he in the Lord; because so far is he in the church, and so far in heaven, and the church and heaven are as one man from the Lord, the forms of which (called higher and lower organic forms, also interior and exterior) are made up of all who love uses by doing them; and the uses themselves are what compose that Man, because it is a spiritual Man, that does not consist of persons, but of the uses pertaining to persons. In this Man, however, are all persons who receive from the Lord the love of uses; and these are they who do them for the neighbor's sake, for use's sake, and for the Lord's sake; and since this Man is the Divine that goes forth from the Lord, and the Divine going forth is the Lord in the church and in heaven, it follows that they all are in the Lord.

These are a Man, because every use that in any way promotes the general good or serves the public weal, is a man, beautiful and perfect according to the quality of the use, and at the same time the quality of its affection. The reason of this is, that in each single part of the human body there is, from its use, an idea of the whole; for the part looks to the whole as its source; and the whole sees the part in itself, as its agent. It is from this idea of the whole in each part that each use therein is a man, in small as well as in greater things; there are organic forms in the part as well as in the whole; in fact, the parts of parts, which are interior, are men more than the composite parts, because all perfection increases towards the interiors. For all organic forms in man are composed of interior forms, and these of forms still more interior, even to inmosts, by means of which communication is given with every affection. and thought of man's mind. For man's mind, in all its particulars, extends through all things of his body; its range is into all things of the body; for it is the very form of life. Unless the mind had such a field, there would be neither mind nor man. From this it is that the choice and decision of man's will are determined instantly, and bring forth and determine actions, just as if thought and will were themselves in the things of the body, and not above them. That every least thing in man, is, according to its use, a man, does not fall into natural thought as it does into spiritual; in spiritual thought man is not a person, but a use; for spiritual thought is apart from an idea of person, as it is apart from an idea of matter, space, and time; therefore when one sees another in heaven, he sees him indeed as a man, but he thinks of him as a use. An angel also appears in face according to the use in which he is, and affection for the use makes the life of the face. From all this it

can be seen that every good use is in form a man.

XIV.

THOSE WHO LOVE THEMSELVES ABOVE ALL THINGS, AND THE WORLD AS THEMSELVES, ARE NOT MEN, NOR ARE THEY IN THE LORD.

Those who love themselves and the world are able to perform good uses, and do perform them; but affections for use with them are not good, because such affections are from self and have regard to self, and are not from the Lord, and do not

have regard to the neighbor. They say, indeed, and contend that these affections have regard to the neighbor, in the broad and in the restricted sense of the term; that is, have regard to the church, their country, society, and their fellow-citizens; some of them even dare to say that they have regard to God, because they are in accordance with His commandments in the Word; and also that they are from God, because they are good, and every good is from God; when yet the uses they perform have regard to self, because they are from self, and have regard to the neighbor only that an advantage may come back to self. These are known, and are distinguished from those who perform uses from the Lord, having regard to the neighbor, in the broad and in the restricted sense of the term, in that such look to self and the world in everything, and love reputation on account of various ends that are uses in behalf of self. Such persons are moved to perform uses so far as in them they see self and what is their own; moreover, their enjoyments are all bodily enjoyments, and these are what they seek from the world. What kind of men they are may be shown by this comparison-They themselves are the head; the world is the body; church, country, and fellow-citizens are the soles of the feet; and God is the shoe. But with those that perform uses from love of uses, the Lord is the head; church, country, and citizens (which are the neighbor) are the body, down to the knees; and the world is the feet, from the knees to the soles; and they themselves are the soles beautifully shod. Thus it is plain that they who perform uses from self, that is, from love of self, are wholly inverted, and that there is nothing of man in them.

[2.] All loves and affections have a twofold origin; one from the sun of heaven, which is pure love; the other from the sun of the world, which is pure fire. They whose love is from the sun of heaven are spiritual and alive, and are raised by the Lord out of their selfhood; while they whose love is from the sun of the world are natural and dead, and they are plunged by themselves into their selfhood. From this it is that they see nature alone in all objects of sight; and if they acknowledge a God, it is with the mouth and not with the heart. These are they that in the Word are meant by worshippers of the sun, moon, and all the host of the heavens. In the spiritual world they appear indeed as men, but in the light of heaven as monsters; and to themselves their life appears as life, but to angels as death. Among these are many who in the world were accounted as learned; and, what I have often wondered at, they believe themselves wise because they ascribe all things to nature and to prudence, even regarding all others as simpletons.