BIBLIOT

CONCERNING

THE DIVINE LOVE

AND

THE DIVINE WISDOM.

BY EMANUEL SWEDENBORG.

BEING A TRANSLATION OF HIS WORK ENTITLED

"SAPIENTIA ANGELICA DE DIVINA AMORE ET DE DIVINA SAPIENTIA.
Amstelodami, 1763.

LONDON:

PUBLISHED BY THE SWEDENBORG SOCIETY,

(INSTITUTED 1810,)

36 BLOOMSBURY STREET, OXFORD STREET.

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That God alone, consequently the Lord, is Love itself, because He is

Life itself; and that angels and men are recipients of Life

That the Divine is not in space

That Esse and Existere in God-Man are distinctly one

That in God-Man infinite things are distinctly one

That there is one God-Man, from whom all things are

That the Divine Essence itself is Love and Wisdom

That the Divine Love is of the Divine Wisdom and the Divine Wisdom

of the Divine Love

That the Divine Love and the Divine Wisdom are a Substance and a

Form

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No.

1

4

7

11

14

17

23

- 28

34

40

That the Divine Love and the Divine Wisdom are substance and form

in themselves, consequently the self-subsisting and sole-subsisting

Being

44

That the Divine Love and the Divine Wisdom cannot but be and exist

in other beings or existences created from itself

47

That all things in the universe were created from the Divine Love and

the Divine Wisdom of God-Man

That all things in the created universe are recipients of the Divine Love

and the Divine Wisdom of God-Man-

55

That all created things in a certain image represent man

That the uses of all created things ascend by degrees from ultimates to

man, and through man to God the Creator, from whom they had

their origin

2

65

69

That the Divine fills all spaces of the universe without space

That the Divine is in all time without time

That the Divine in the greatest and least things is the same

PART II.

OF THE SPIRITUAL SUN.

That the Divine Love and the Divine Wisdom appear in the spiritual

world as a sun

That heat and light proceed from the sun, which exists from the Divine

Love and the Divine Wisdom

That that sun is not God, but that it is the proceeding from the Divine

Love and the Divine Wisdom of God-Man: in like manner the heat

and light from that sun

93

That spiritual heat and spiritual light, in proceeding from the Lord

as a sun, make one, as His Divine Love and His Divine Wisdom

make one

That the sun of the spiritual world appears in a middle altitude,

distant from the angels as the sun of the natural world is distant

from men

That the distance between the sun and the angels in the spiritual world

is an appearance according to the reception of the Divine Love and

the Divine Wisdom by them

108

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113

119

124

That the angels are in the Lord, and the Lord in them; and that as

the angels are recipients, the Lord alone is Heaven

That in the spiritual world the east is where the Lord appears as a sun,

and that the other quarters are determined thereby

That the quarters in the spiritual world do not originate from the Lord

as a sun, but from the angels according to reception

That the angels constantly turn their faces to the Lord as a sun, and thus

have the south to the right, the north to the left, and the west behind

That all the interiors both of the minds and of the bodies of angels are

turned to the Lord as a sun

That every spirit, whatever be his quality, turns in like manner to his

ruling love -

That the Divine Love and the Divine Wisdom, which proceed from the

Lord as a sun, and cause heat and light in heaven, is the proceeding

Divine, which is the Holy Spirit

That the Lord created the universe and all things in it by means of the

sun, which is the first proceeding of the Divine Love and the Divine

Wisdom

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That the sun of the natural world is pure fire, and therefore dead, and

since nature derives its origin from that sun, that it also is dead

That without two suns, the one living and the other dead, there can be

no creation

That the end of creation, which is, that all things may return to the

Creator, and that there may be conjunction, exists in its ultimates

PART III.

OF DEGREES.

That in the spiritual world there are atmospheres, waters, and earths,

as in the natural world; but that the former are spiritual, whereas

the latter are natural

That there are degrees of love and wisdom, and thence degrees of heat

and light, and degrees of atmospheres

That degrees are of two kinds, degrees of altitude and degrees of latitude 184

That the degrees of altitude are homogeneous, and one derived from

another in a series, like end, cause, and effect

That the first degree is all in all in the subsequent degrees

That all perfections increase and ascend with degrees and according to

degrees

189

195

199

That in successive order the first degree constitutes the highest, and the

third the lowest; but that in simultaneous order the first degree

constitutes the inmost, and the third the outmost

205

That there are degrees of both kinds in the greatest and least of all

created things

That the ultimate degree is the complex, continent, and basis of the

prior degrees

That the degrees of altitude in their ultimate are in their fulness and

their power

No.

209

-.. 217

222

That there are three infinite and uncreate degrees of altitude in the

Lord, and three finite and created degrees in man

230

That these three degrees of altitude are in every man from his birth,

and may be opened successively, and that, as they are opened, a man

is in the Lord, and the Lord in him

That spiritual light flows into man by three degrees, but not spirit-

ual heat, except so far as he avoids evils as sins, and looks to the

Lord

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That if the superior or spiritual degree is not opened in a man, he

becomes natural and sensual

I. What the natural man is, and what the spiritual man

II. The quality of the natural man in whom the spiritual degree

is opened

253

IV. The quality of the natural man in whom the spiritual degree

is entirely shut

254

V. The difference between the life of a natural man and the life

of a beast

255

III. The quality of the natural man in whom the spiritual degree

is not opened, but still not shut

That the natural degree of the human mind, considered in itself, is

continuous, but that by correspondence with the two superior degrees,

while it is elevated, it appears as if it were discrete

That the natural mind, being the tegument and continent of the higher

degrees of the human mind, is a re-agent, and if the superior degrees

are not opened, it acts against them, but if they are opened, it acts

with them

That the abuse of the faculties which are proper to man, called ration-

ality and liberty, is the origin of evil

I. That a bad man enjoys these two faculties as well as a good

man

II. That a bad man abuses these faculties to confirm evils and

falses, and a good man uses them to confirm goods and

truths

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264

266

267

III. That evils and falses when confirmed remain, and become

parts of a man's love and life

268

IV. That the things which become parts of a man's love, and

thence of his life, are communicated hereditarily to his off-

spring

269

V. That all evils and consequent falses, both hereditary and

acquired, reside in the natural mind

That evils and falses are entirely opposed to goods and truths, because

evils and falses are diabolical and infernal, and goods and truths are

divine and heavenly

271

I. That the natural mind, which is in evils and consequent falses,

is a form and image of hell

II. That the natural mind, which is a form or image of hell, de-

scends by three degrees

274