39. In man, love and wisdom appear as two separate things, but still in themselves they are distinctly one; because such as his love is, such is his wisdom, and such as his wisdom is, such is his love. The wisdom which does not make one with its love, appears as if it were wisdom, and yet is not so; and the love which does not make one with its wisdom, appears as if it was the love of wisdom, although it is not; for the one derives its essence and its life from the other reciprocally. The reason why wisdom and love in a man appear as two separate things, is, because his faculty of understanding is capable of being elevated into the light of heaven, but not the faculty of loving, except so far as he does what he understands; wherefore that principle of apparent wisdom which does not make one with the love of wisdom, relapses into a love with which it does make one, which may be the love not of wisdom, but of insanity for a man may know from wisdom that he ought to do this or that, and still not do it, because he does not love it; but so far as he does from love that which is of wisdom, so far he is an image of God.

40. THAT THE DIVINE LOVE AND THE DIVINE WISDOM ARE A SUBSTANCE AND A FORM. The common idea of men concerning love and wisdom, is that of something volatile and floating in subtile air or æther; or of an exhalation from something of the kind; scarcely any one thinks that they are really and actually a substance and a form. Those who see that they are a substance and a form, nevertheless perceive love and wisdom out of their subject as issuing from it, and what they perceive out of the subject as issuing from it, although it be perceived as something volatile and floating, they also call a substance and a form; not knowing that love and wisdom are the subject itself, and that what is perceived without it, as something volatile and floating, is only an appearance of the state of the subject within itself. The causes why this has not heretofore been seen are several; one is, that appearances are the first things from which the human mind forms its understanding, and that it cannot shake them off but by an investigation of the cause, and if the cause lies very deep, it cannot investigate it without keeping the understanding for some time in spiritual light, in which it cannot keep it long by reason of the natural life which continually draws it down. Nevertheless, the truth is, that love and wisdom are a real and actual substance and form, and constitute the subject itself.

41. But as this is contrary to appearance, it may seem not to merit belief unless it be demonstrated, and it cannot be demonstrated except by such things as a man can perceive by his bodily senses; wherefore by them it shall be demonstrated. A man has five senses, which are called feeling, taste, smell, hearing, and sight. The subject of feeling is the skin with which a man is encompassed, the substance and form of the skin causing it to feel

what is applied; the sense of feeling is not in the things which are applied, but in the substance and form of the skin, which is the subject; the sense is only an affection thereof from things applied. It is the same with the taste; this sense is only an affection of the substance and form of the tongue; the tongue is the subject. It is the same with the smell; that odors affect the nose, and are in the nose, and that there is an affection thereof from odoriferous substances touching it, is well known. It is the same with the hearing; it appears as if the hearing were in the place where the sound begins; but the hearing is in the ear, and is an affection of its substance and form; that the hearing is at a distance from the ear is an appearance. It is the same with the sight; it appears when a man sees objects at a distance as if the sight were there, but nevertheless it is in the eye which is the subject, and is in like manner an affection thereof; the distance is only from the judgment concluding concerning space from intermediate objects, or from the diminution and consequent obscuration of the object, whose image is produced within the eye according to the angle of incidence. Hence it appears, that the sight does not go from the eye to the object, but that the image of the object enters the eye, and affects its substance and form for it is the same with the sight as it is with the hearing; the hearing does not go out of the ear to catch the sound, but the sound enters the ear and affects it. Hence it may appear, that the affection of a substance and form, which constitutes the sense, is not a thing separate from the subject, but only causes a change in it, the subject remaining the subject then as before, and after. Hence it follows, that the sight, hearing, smell, taste, and feeling, are not any thing volatile flowing from those organs, but that they are the organs themselves considered in their substance and form, and that whilst they are affected the sense is produced.

42. It is the same with love and wisdom, with this only difference, that the substances and forms which are love and wisdom are not extant before the eyes, like the organs of the external senses; but still no one can deny, that those things of wisdom and love, which are called thoughts, perceptions, and affections, are substances and forms, and that they are not volatile entities flowing from nothing, or abstracted from that real and actual substance and form, which is the subject. For there are in the brain innumerable substances and forms, in which every interior sense, which has relation to the understanding and the will, resides. All the affections, perceptions, and thoughts there, are not exhalations from the substances, but they are actually and really the subjects, which do not emit any thing from themselves, but only undergo changes according to the influences which affect them, as may evidently appear from what has been said above concerning the senses. Of the influences [alluentia] which affect them more will be said below.

43. Hence it may first be seen, that the divine love and the divine wisdom in themselves are a substance and a form, for they are Esse itself and Existere itself; and if they were not such an Esse and Existere as they are a substance and a form, they would only be an imaginary entity, which in itself is nothing.

44. THAT THE DIVINE LOVE AND THE DIVINE WISDOM ARE SUBSTANCE AND FORM IN THEMSELVES, CONSEQUENTLY THE SELF-SUBSISTING

AND SOLE-SUBSISTING BEING (Ipsum et Unicum). That the divine love and the divine wisdom are a substance and a form, has been proved above; and that the Divine Esse and Existere is Esse and Existere in itself, has also been shown. It cannot be said to be Esse and Existere from itself, because this involves a beginning, and from something in it, which is Esse and Existere in itself; but the real Esse and Existere in itself is from eternity: the real Esse and Existere in itself is also uncreate, and no created thing can exist but from the uncreate, and what is created is also finite, and finite cannot exist but from infinite.

45. He who with any degree of thought can conceive and comprehend an Esse and Existere in itself, will perfectly conceive and comprehend, that such Esse and Existere is the self-subsisting and sole-subsisting Being: that is called self-subsisting (ipsum) which alone is; and that is called sole-subsisting (unicum) from which every other thing is. Now, as the self-subsisting and solesubsisting Being is a substance and a form, it follows that it is the self-subsisting and sole-subsisting substance and form; and as this very substance and form is the divine love and the divine wisdom, it follows, that it is the self-subsisting and sole-subsisting love, and the self-subsisting and sole-subsisting wisdom, consequently that it is the self-subsisting and sole-subsisting essence, also the self-subsisting and sole-subsisting life; for love and wisdom is life.

46. Hence it may appear how sensually, that is, how much from the bodily senses and their darkness, those who say that nature is from herself, think in spiritual things. They think from the eye, and cannot think from the understanding. Thought from the eye shuts the understanding, but thought from the understanding opens the eye. They cannot think any thing of esse and existere in itself, and that it is eternal, uncreate, and infinite; neither can they think any thing of life, but as of some volatile thing, passing off into nothing; nor in like manner of love and wisdom; being altogether incapable of discerning that all things of nature derive thence their existence. Neither can it be seen that all things of nature exist thence, unless nature be considered from uses in their series and order, and not from some of her forms, which are objects of the eye alone; for uses proceed only from life, and their series and order from wisdom and love; but forms are the continents of uses: therefore if the forms only

are regarded, nothing of life can be seen in nature, much less any thing of love and wisdom, consequently nothing of God.

47. THAT THE DIVINE LOVE AND THE DIVINE WISDOM CANNOT BUT BE AND EXIST IN OTHER BEINGS OR EXISTENCES CREATED FROM

ITSELF. It is an essential of love, not to love itself, but to love others, and to be joined to them by love; it is also an essential of love to be beloved by others, for thereby conjunction is effected. The essence of all love consists in conjunction; yea, the life of it, which is called enjoyment, pleasantness, delight, sweetness, beatitude, happiness, and felicity. Love consists in our willing what is our own to be another's, and feeling his delight as delight in ourselves; this is to love but for a man to feel his own delight in another, and not the other's delight in himself, is not to love; for in the latter case he loves himself, but in the former he loves his neighbour. These two kinds of love are diametrically opposite to each other they both indeed effect conjunction, and it does not appear, that for a man to love his own, that is, himself, in another, disjoins; when nevertheless it so disjoins, that in proportion as any one has thus loved another, he afterwards hates him; for that conjunction is successively dissolved of itself, and then such love becomes hatred in a similar degree.

48. Who that is capable of looking into the essence of love, cannot see that this is the case? For what is it for a man to love himself alone, and not any one out of himself, by whom he may be beloved again? This is rather dissolution than conjunction: the conjunction of love arises from reciprocation, and reciprocation does not exist in self alone: if it is thought to exist it is from an imaginary reciprocation in others. Hence it is evident, that the divine love cannot but be and exist in other beings or existences, whom it loves, and by whom it is beloved; for when such a quality exists in all love, it must needs exist in the greatest degree, that is, infinitely, in love itself.

49. With respect to God, it is not possible that He can love and be reciprocally beloved by other beings or existences in whom there is any thing of infinite, or any thing of the essence and life of love in itself, that is, any thing of divine; for if there were any thing of infinite, or of the essence and life of love in itself, that is, any thing of divine, in them, then He would not be beloved by others, but He would love Himself; for infinite, or the Divine, is one. If this existed in others, it would be itself, and God would be self-love, whereof not the least is possible in Him; for this is totally opposite to the divine essence: wherefore this reciprocation of love must have place between God and other beings or existences in whom there is nothing of the self-existent Divine. That it has place in the beings created from the Divine, will be seen below. But that it may exist, there must be infinite wisdom, which must make one with infinite love; that is, there must exist

the divine love of divine wisdom, and the divine wisdom of divine. love, concerning which see above, n. 34 to 39.

50. On the perception and knowledge of this arcanum depend the perception and knowledge of all things relating to existence or creation, also of all things relating to subsistence or preservation, by God; that is, of all the works of God in the created universe, which are to be treated of in what follows.

51. But do not, I beseech you, confound your ideas with time and space; for in proportion as you have any thing of time and space in your ideas when you read what follows, so far you will not understand it, for the Divine is not in time and space; which will be clearly seen in the continuation of this work, especially in treating of eternity, infinity, and omnipresence.

52. THAT ALL THINGS IN THE UNIVERSE WERE CREATED FROM THE DIVINE LOVE AND THE DIVINE WISDOM OF GOD-MAN. The universe in its greatest and smallest parts, as well as in its first and ultimate principles, is so full of divine love and divine wisdom, that it may be said to be divine love and divine wisdom in an image. That this is the case is manifest from the correspondence of all things in the universe with all things in man. All and singular the things which exist in the created universe, have such a correspondence with all and singular the things of man, that it may be said that man also is a kind of universe: there is a correspondence of his affections and of his thoughts thence derived with all things of the animal kingdom; a correspondence of his will and of his understanding thence derived with all things of the vegetable kingdom; and a correspondence of his ultimate life with all things of the mineral kingdom. That there is such a correspondence does not appear to any one in the natural world, but to every one, who attends to it, in the spiritual world. In that world there are all things which exist in the natural world in its three kingdoms, and they are correspondences of affections and thoughts, of the affections of the will and the thoughts of the understanding, as also of the ultimates of the life, of those who inhabit there; and both the latter and the former appear about them with an aspect like that of the created universe, with this difference, that they are in a smaller form. Hereby it is manifest to the angels, that the created universe is an image representative of God-Man, and that it is His love and wisdom which in the universe are manifested in an image: not that the created universe is God-Man, but that it is from Him; for nothing whatever in the created universe is a substance and form in itself, nor life in itself, nor love and wisdom in itself; yea, neither is a man a man in himself; but all is from God, who is Man, wisdom, and love, and form and substance, in Himself. That which is in itself is uncreate and infinite; but what is from thence, as having nothing about it which is in itself, is created and finite, and this represents the image of Him from whom it is and exists.