soul or mind of that kind has been given him, and this will Eve to eternity; also that this mind viewed in itself is wisdom from the Lord derived from love to the Lord; and that the angels have a like mind. This makes clear that there is in man an angelic mind. To this may be added that this mind is the man himself; for every man is a man by virtue of this mind, and such as this mind is such is the man. The body with which this mind is clothed and compassed in the world is not in itself the man, for the body cannot be wise from the Lord and love Him from itself, but only from its mind; consequently the body is separated and cast off when the mind is about to depart and become an angel. And then man comes into angelic wisdom, because the higher degrees of the life of his mind are opened; for every man has three degrees of life; the lowest degree is natural, and man is in that while in the world; the second degree is spiritual, and in that is every angel in the lower heavens; the third degree is celestial, and in that is every angel in the higher heavens. And man is an angel so far as the two higher degrees are opened in him in the world by means of wisdom from the Lord and by means of love to Him. And yet in the world man does not know that these degrees have been opened. This he does not know until he has been separated from the first degree which is natural; and the separation is effected through the death of the body. That he is then wise like an angel, though not so in the world, it has been granted me both to see and hear. I have seen in the heavens many of either sex who were known to me in the world, and who, while they lived there, believed in simplicity those things that are from the Lord in the Word, and lived faithfully according to them; and these were heard in heaven speaking things ineffable, as is said of the angels.

2. Such a mind can be formed only in man.

For all Divine influx

[3.] For this there are many reasons. is from first things into last things, and through a connection with last things into intermediates, and thus the Lord binds together all things of creation, and for this reason He is called "the First and the Last." For the same reason He came into the world and put on a human body and therein glorified Himself, that from firsts and also from lasts He might govern the universe, both heaven and the world. The same is true of every Divine operation. This is so because in lasts (or outmosts) all things co-exist, for all things that are in successive order are in outmosts in simultaneous order; consequently all things that are in simul

taneous order are in unbroken connection with all things in suc cessive order. This makes clear that the Divine is in the outmost in its fulness. What successive order is and the nature of of it, and what simultaneous order is and the nature of it, may be seen above. From this it is clear that all creation has been wrought in outmosts, and that all Divine operation passes through to outmosts and there creates and operates. That the angelic mind is formed in man is evident from man's formation in the womb, also from his formation after birth, also from the law of Divine order that all things should return from outmosts to the first from which they are, and man to the Creator from whom he is. [4.] That this is evident from the formation of man in the womb, can be seen from what has been said above, where it was shown that by life that is from the Lord man is fully formed in the womb for birth, for the reception of life from the Lord, for the reception of love by means of a future will, and for the reception of wisdom by means of a future understanding, which together constitute the mind which is capable of becoming angelic. [5.] This is evident from man's formation after birth, in that all means have been provided that man may become such a mind; for every nation has a religion, and the Lord's presence is everywhere, and there is a conjunction with Him according to the love and its wisdom. Thus there is in every man a capacity to be formed, and in one who desires it there is from his infancy to old age an unceasing formation for heaven, that he may become an angel. [6.] This is evident from the law of Divine order that all things should return from outmosts to the first from which they are, as can be seen from every created thing in the world. The seed is the first thing of a tree. From the seed the tree rises out of the earth, puts forth branches, blossoms, produces fruit, and stores up seed therein, and thus returns to that from which it was. This is true of every shrub, plant, and flower. Also seed is the first thing of the animal, which is formed for birth either in the matrix or the egg, and afterwards grows and becomes an animal of the same kind, and when it has come to maturity has seed in itself. Thus every thing in the animal kingdom, like every thing in the vegetable, from its first rises to its last, and from its last rises again to its first from which it was. The same is true of man, but with this difference, that the first of an animal and vegetable is natural, consequently when it has risen it relapses into nature; while the first of man is spiritual like his soul, receptive of Divine love and Divine wisdom; and when this is separated from the body, which relapses into nature, it must needs return to the Lord, from whom it has life. Other types of

the same thing present themselves in both kingdoms, the vegetable and the animal; in the vegetable from their resuscitation out of ashes, and in the animal from the metamorphosis of the grub into the chrysalis and the butterfly.

3. Only in man can the angelic mind be procreated and be multiplied by procreations.

[7.] One who knows what the substances in the spiritual world are, and relatively what the matters in the natural world are, can easily see that no procreation of angelic minds is possible or can be possible except in those and from those who dwell upon an earth, the outmost work of creation. But as it is not known what the substances in the spiritual world are relatively to the matters in the natural world, it shall now be told. Substances in the spiritual world appear to be material, although they are not, and because they are not material they are not permanent. They are correspondences of the affections of angels, and they remain as long as the affections or the angels remain, and disappear with them. And the same would have been true of angels if they had been created in the spiritual world. Furthermore, with the angels there is and there can be no procreation, and no consequent multiplication, except such as is spiritual, which has relation to wisdom and love, and such as pertains to the souls of men who are born anew or regenerated. But in the natural world there are matters by means of which and out of which procreations and afterwards formations can be effected, thus multiplications of men, and of angels therefrom.

4. From this spirits and angels derive the ability to exist permanently, and to live to eternity.

[8.] And this for the reason that an angel or spirit from having been first born a man in the world takes to himself permanent existence; for from the inmosts of nature he takes to himself a medium between the spiritual and the natural by which he is so terminated as to have stability and permanency. Through this he has what gives him a relation to the things that are in nature, and corresponding with them.

5. Through this also spirits and angels can be connected with and conjoined to the human race, for there is conjunction, and where there is conjunction there must be a medium.

The angels know that there is such a medium, but as that medium is from the inmosts of nature, and the expressions of anguage are from the outmosts of nature, it can be described only by means of abstract terms.

6. The angelic heaven, which was the end of creation, had its existence in no other way.

This follows from what has been said; also that the human race is in consequence its nursery and source of supply.

IX.

THE DIVINE LOVE IS DIVINE GOOD, And the DiviNE WISDOM IS DIVINE TRUTH.

This is because every thing that love does is good, and every thing that wisdom teaches is truth. From this it is clear that the Divine love is called Divine good from its effect, which is use; also that the Divine wisdom is called Divine truth from its effect, which is use. For effect is doing and also teaching, the former having relation to love and the latter to wisdom; also every effect is a use, and use is what is called good and truth; good being the essence of use, and truth its form. It is needless to explain this further and to enlarge upon it, since any one can see from reason that love is what does and wisdom is what teaches, and that what love does is good and what wisdom teaches is truth; also that the good that love does is a use, and that the truth that wisdom teaches is likewise a use. Consider only what love is apart from good in effect, and what good in effect is apart from use, whether the love is anything or whether the good is anything, and you will see it is something in use, consequently that love has its outcome in use. The same is true of wisdom by means of truth; for wisdom teaches and love does. This is why the heat which is from the sun which is the Lord is called Divine good, and the light from that sun is called Divine truth. They are so called from the effect, for that heat is the effect of love, and that light is the effect of wisdom, and each is use; for that heat vivifies angels and also men, and that light enlightens them.

[2.] It has been told in the preceding article what the Divine love is; it shall now be told what the Divine wisdom is. The Divine wisdom is what is called Divine providence, and what is called also Divine order, and Divine truths are called the laws of Divine providence, which have been treated of above; they are also called the laws of Divine order. These laws on the one side

have regard to the Lord, and on the other to man, and on both sides to conjunction. The Divine love has for its object to lead and to bring man to itself; and the Divine wisdom has for its object to teach man the way in which he must go that he may come into conjunction with the Lord. This way the Lord teaches in the Word, and particularly in the decalogue; and on this account the two tables of the decalogue were written by the finger of the Lord Himself, one of which has regard to the Lord and the other to man, and both to conjunction. In order, therefore, that the way may be known, the decalogue shall be explained, which shall be done hereafter.

[3.] As man is a recipient both of Divine love and of Divine wisdom, a will has been given him and an understanding has been given him, a will in which he is to receive the Divine love, and an understanding in which he is to receive the Divine wisdom, the Divine love in the will through life, and the Divine wisdom in the understanding through doctrine. But how reception is effected through doctrine in life, and through life in doctrine, is the single matter that will be made known as clearly as possible in the explanation of the decalogue.

X.

THERE IS A RECIPROCAL CONJUNCTION OF LOVE AND WIS

DOM.

It is an arcanum not yet disclosed that there is a reciprocal conjunction of love and wisdom, or, what is the same, of will and understanding, also of affection and thought, also of good and truth. That there is a conjunction reason is able to discover, but not that the conjunction is reciprocal. It is evident that reason can discover that there is a conjunction from the conjunction of affection and thought, in that no one can think apart from affection; and whoever is willing to investigate will perceive that affection is the life of thought, also that such as the affection is such is the thought, consequently when one burns the other burns, and when one grows cold the other grows cold. When, therefore, a man is glad his thought is glad, when he is sad his thought is sad, likewise when he is angry he thinks angrily, and