down and joins it to itself in its proprium, and there either rejects the truths of wisdom, or falsifies them, or encompasses itself with them, in order that it may speak them for fame. As natural love may ascend by degrees, and become spiritual and celestial, so also it may descend by degrees, and become sensual and corporeal; and it descends in proportion as it loves dominion from no love of use, but solely from the love of self: this love it is that is called the devil. Those who are in this love can speak and act like those who are in spiritual love; but then they speak and act either from memory, or from the understanding elevated by itself into the light of heaven: nevertheless the things which they say and do are comparatively as fruits, the surface of which appears beautiful, but which are rotten within; or like almonds, the shells of which appear sound, but which are worm-eaten within. These things in the spiritual world are called phantasies, and by them harlots, which are there called syrens, make themselves beautiful, and adorn themselves with becoming garments, but nevertheless, when the phantasy is removed they appear as spectres. These things also are like devils that make themselves angels of light. When that corporeal love draws down its understanding, as is the case when men are alone, and think from their love, then they think against God in favor of nature, against heaven in favor of the world, and against the goods and truths of the church in favor of the evils and falses of hell; thus contrary to wisdom. Hence appears the nature of corporeal men: they are not corporeal as to their understanding, but as to their love, that is, they are not corporeal as to their understanding when they speak in company, but when they speak with themselves in spirit; and as in spirit they are such, therefore after death as to both the love and the understanding, they become what are called corporeal spirits: then those who in the world have been in extreme love of rule from the love of self, and at the same time in superior elevation of the understanding, appear as to their bodies like Egyptian mummies and as to their minds stupid and idiotic. Who in the world at this day knows that this love in itself is of such a nature? Nevertheless, there does exist a love of rule from the love of use,from the love of use not for the sake of self, but for the sake of the common good: men however can scarcely distinguish one from the other, but still there is a difference between them as great as between heaven and hell. The differences between these two loves of rule may be seen in the work ON HEAVEN AND HELL, n. 531 to 565.

425. XX. That the faculty of understanding, called rationality, and the faculty of acting, called liberty, still remain. These two faculties of man were treated of above, n. 264 to 267. Man has these two faculties, that he may from natural become spiritual, that is, be regenerated; for, as we said above, it is a man's love that becomes spiritual and is regenerated, and it cannot

become spiritual, or be regenerated, unless by its understanding it knows what is evil and what is good, and thence what is true and what is false. When it knows these things, it may choose one or the other; and if it chooses good, it may be informed by its understanding of the means whereby it may come to good. All the means by which men may come to good are provided. To know and understand these means is the part of rationality, and to will and do them is the part of liberty; liberty also is to will to know, understand, and think them. Those who from the doctrine of the church, believe that spiritual or theological things transcend the understanding, and that therefore they are to be believed without being understood, know nothing of the faculties of rationality and liberty. Such persons cannot but deny the faculty of rationality. And those who, from the doctrine of the church, believe that no one can do good of himself, and that therefore good is not to be done from any will for the sake of salvation, cannot but deny from a principle of religion both these faculties which man is possessed of: therefore also those who have confirmed themselves in these persuasions, after death, according to their belief are deprived of both, and instead of heavenly liberty in which they might have been, are in infernal liberty, and instead of angelic wisdom, which they might have been in from rationality, are in infernal insanity: and, what is wonderful, they acknowledge both these faculties to have place in doing evils and in thinking things false; not knowing that the liberty of doing evils is slavery, and that the rationality of thinking things false is irrational. It is however to be borne in mind, that both liberty and rationality are not man's, but the Lord's in man, and that they cannot be appropriated to a man as his own; also that they cannot be given to a man as his own, but that they are continually the Lord's in him, and still that they are never taken away from man. Without them a man cannot be saved, for without them he cannot be regenerated, as was said above; wherefore a man is instructed by the church that he cannot think truth from himself, nor do good from himself. But as a man does not perceive otherwise than that he thinks truth from himself and does good from himself, it is manifest that he ought to believe that he thinks truth as from himself, and does good as from himself: if he does not believe this, then he either does not think truth or do good, and so has no religion, or he thinks truth and does good from himself, and in this case ascribes to himself what is divine. That a man ought to think truth and do good as from himself, may be seen in the DOCTRINE OF LIFE FOR THE NEW JERUSALEM, from beginning to end.

426. XXI. That spiritual and celestial love is love towards the neighbor and love to the Lord; and that natural and sensual love is love of the world and love of self. By love towards the neighbor we mean the love of uses, and by love to the Lord we mean the love of doing uses, as was shown before. These loves

are spiritual and celestial, because to love uses, and to do them from the love of them, is separate from the love of man's proprium. He that spiritually loves uses has no respect to himself, but to others without himself, by whose good he is affected. The loves opposed to these are the loves of self and of the world, for these have no respect to use for the sake of others, but for the sake of self, and those who do this invert the divine order, and put themselves in the place of the Lord, and the world in the place of heaven; hence they look back from the Lord and from heaven, and to look back from them is to look towards hell: but more concerning these loves may be seen above, n. 424. A man however does not feel and perceive the love of doing uses for the sake of uses, as he does the love of doing uses for the sake of self; hence also he does not know, when he does uses, whether he does them for the sake of use or for the sake of self: but let him know that he does uses for the sake of use in as far as he shuns evils; for in as far as he shuns evils he does uses, not from himself but from the Lord. Evil and good are opposite; wherefore in as far as any one is not in evil, in so far he is in good. No one can be in evil and good at the same time, because no one can serve two masters at the same time. These observations are to show, that although a man does not sensibly perceive whether the uses that he does are for the sake of use or for the sake of self, that is, whether they are spiritual or merely natural uses, still he may know it from this, whether he thinks evils are sins or not: if he thinks they are sins, and therefore does them not, then the uses that he does are spiritual; and while he shuns sins with aversion, he also begins to perceive sensibly the love of uses for the sake of use, and this from a spiritual delight in them.

427. XXII. That it is the same with charity and faith and their conjunction, as with the will and understanding and their conjunction. The heavens are distinguished according to two loves, celestial love and spiritual love: celestial love is love to the Lord, and spiritual love is love towards the neighbor. These loves are distinguished by this, that celestial love is the love of good, and spiritual love is the love of truth; for those who are in celestial love do uses from the love of good, and those who are in spiritual love do uses from the love of truth. The marriage of celestial love is with wisdom, and the marriage of spiritual love is with intelligence; for it is of wisdom to do good from good, and of intelligence to do good from truth; wherefore celestial love does good, and spiritual love does truth. The difference between these two loves cannot be described but by this, that those who are in celestial love have wisdom inscribed on their lives, and not on their memories, and hence they do not talk of divine truths, but do them; but those who are in spiritual love have wisdom inscribed on their memories, and hence they talk of divine truths, and do them from principles in the memory. Since those who are

in celestial love have wisdom inscribed on their lives, therefore they immediately perceive whether what they hear be truth or not; and when they are asked if it is truth, they only answer that it is, or that it is not. These are they who are meant by the Lord's words, "Let your communication be Yea, yea, Nay, nay," Matt. v. 37. And as they are such, they will not hear any thing of faith, saying, What is faith, is it not wisdom? and what is charity, is it not to do? And when they are told that faith consists in believing what is not understood, they turn away, saying, This person is out of his senses. These are in the third heaven,

and are the wisest of all. Such do those become in the world who immediately apply to life the divine things which they hear, turning away from evils as infernal, and worshiping the Lord alone. These persons, being in innocence, appear to others as infants; and as they do not converse concerning the truths of wisdom, and as there is nothing of pride in their speech, they also appear simple; nevertheless when they hear any one speak, they perceive all things of his love from the sound, and all things of his intelligence from the speech. These are they who are in the marriage of love and wisdom from the Lord, and who represent the cardiac of heaven spoken of above.

428. But those who are in spiritual love, or love towards the neighbor, have not wisdom inscribed on their lives, but they have intelligence; for it is the part of wisdom to do good from the affection of good, but of intelligence to do good from the affection of truth, as we said above. These also do not know what faith is: if it be named they understand truth, and if charity be named they understand doing truth: and when they are told they must believe, they say it is a vain way of speaking, and add, Who does not believe truth? they add this because they see truth in the light of their heaven; and to believe what they do not see they call either simplicity or foolishness. These constitute the pulmonic of heaven, spoken of above.

429. But those who are in spiritual-natural love have neither wisdom nor intelligence inscribed on their lives, but they have something of faith from the Word, so far as this is conjoined with charity. Not knowing what charity is, or whether faith be truth, they cannot be among those in the heavens that are in wisdom and intelligence, but only among those that are in knowledge. Those, however, who have shunned evils as sins, are in the ultimate heaven, in a light similar to that of the moon by night: but those that have not established themselves in the belief of what they do not know, and at the same time have been in some affection of truth, are instructed by the angels, and according to their reception of truths, and conformity of life thereto, are elevated to the societies of those who are in spiritual love and consequent intelligence: these become spiritual; the rest remain spiritual-natural. Those who have lived in faith separate from charity are removed and sent out of the way into deserts, because they are not at all

in good, consequently not at all in the marriage of good and truth, like all that are in the heavens.

430. All that has been said in this Part of love and wisdom, may be said of charity and faith, if we substitute spiritual love for charity, and truth, from which intelligence is derived, for faith. It is the same whether you say the will and understanding, or love and intelligence, since the will is the receptacle of love, and the understanding is the receptacle of intelligence.

431. To what has been said I will add this memorable fact. In heaven, all who do uses from the affection of uses, derive from the communion in which they are, that they are wiser and happier than others. To do uses there and among them, is to act sincerely, uprightly, justly and faithfully, in the work of their calling. This they call charity; and acts of divine worship they call signs of charity, and the other things, debts and offices of kindness; and they say, that when any one does his particular duty sincerely, uprightly, justly and faithfully, the community subsists and persists in well-being; and that this is to be in the Lord, because all that flows from the Lord is use, and it flows from the parts into the community, and from the community to the parts. The parts there are the angels, and the community is their society.

432. THE NATURE OF A MAN'S INITIAMENT AT CONCEPTION. The nature of the initiament or primitive of a man in the womb after conception, no one can know, because it cannot be seen; and moreover it is of a spiritual substance, which natural light cannot render visible. Now as there are some persons in the world of such a nature, that they direct their minds to the investigation of the primitive of man, or of the father's seed, by which conception is effected; and as many of them have fallen into the error of thinking that a man is in his fulness from his first, which is his beginning, and that then by growing he is perfected, it has been discovered to me what that beginning or first is in its form. This was discovered to me by the angels, to whom it was revealed by the Lord; and who (since they had made it a part of their wisdom, and since the delight of their wisdom is to communicate what they know to others), by permission, represented the initial form of a man in a type before my eyes in the light of heaven. It was as follows. I saw as it were a most minute image of a brain with a delicate delineation of somewhat of a face in front, without any appendage. This primitive in the superior protuberant part was a compages of contiguous globules or spherules, and each spherule was composed of others still more minute, and each of these in like manner of the most minute of all; thus it was of three degrees. In front, in the flat part, there appeared something delineated for a face. The convex part was covered with a very fine membrane or meninx, which was transparent. The protuberant part, which was a type of the brain in miniature, was