-431. The conjunction of love and wisdom
may be seen imaged in the conjunction of the
lungs and the heart, 415. Their conjunction
by correspondence is such, that as the one acts
so does the other, 405.

CONNECTION between first principles and
ultimates, whence it proceeds, 226.

CONSENT is a derivation from love and
wisdom, 363.

CONTIGUITY. It is by contiguity and not
by continuity that there is conjunction with
the Lord, 56.

CONTINUITY.

Influx cannot be effected
by continuity, but by correspondence, 88.
The Divine is not in space, nor continuous, as
the inmost of nature is, 285.

CONTRACTION, the, of the spiritual degree,
is like the retorsion of a spire the contrary
way, 254.

CORPOREAL. Corporeal men; corporeal
spirits; what they are, 424.

CORRESPONDENCE. There is correspond-
ence of the spiritual with the natural, and
by this correspondence is effected their con-
junction, 374 There is nothing in the uni-
verse which has not a correspondence with
something in man, not only with his affections
and thoughts, but with the organs and viscera
of his body, and not with them as substances,
but as uses, 324. Things which correspond
act in the same manner, with this difference,
that one is natural and the other spiritual,
399. On the principal correspondences of the
natural with the spiritual, 377.

CORTICAL substance of the brain, what,
366, 373.

COVERINGS. How vegetation is effected
by coverings, 314.

CREATE, to. Every created object is,
finally, for the sake of man, 170. In all
created objects there are three things, end,
cause, and effect, 154. To be created after
the image and likeness of God, is to be
created according to the form of love and
wisdom, 287, 358.

CREATION of man, 358.

CREATION of the UNIVERSE, 52-60, 151
--156, 163–172. It has not been effected
from space to space, nor from time to time,
156. It may be apprehended if space and
time are removed from the thought, 155.
The end of creation is that all things may
return to the Creator, and that there may be
conjunction, 167-172. The end of the crea-
tion of the universe is the angelic heaven from
the human race, 329. In all forms of use,
there is an image of creation, 313–316.
CROCODILES. Whence they originated,
339, 341.

DAYS, in the Word, signify states, 73.
DEAD. Every thing which derives its origin
from the sun of the natural world is dead,
157, 162. That which is dead does not act

of itself, but is acted upon, 157. He is called
dead whose mind is a hell, 276.

DEATH of the body, when it takes place,
390. What man becomes when he is dead, 90.
DECREASE of spiritual heat and light is
effected by degrees of latitude, 94, 186. In
heaven, and in each society of heaven, there
is a decrease of light from the centre to the
circumference, 253.

DEGREES. There are two kinds of degrees,
degrees of altitude or discrete degrees, and
degrees of latitude or continuous degrees,
184-188. Decrements or decreasings from
grosser to finer, or rather increments and in-
creasings from finer to grosser, are called con-
tinuous degrees. Discrete degrees are quite
different, being as end, cause, and effect, 184.
See also 65-68.

DELIGHTS in the life of man proceed from the
affection of his love, and pleasantnesses from
the thoughts therein grounded, 33, 316, 363.
DENIAL, the, of God, and in Christianity
the denial of the Divinity of the Lord, make
hell, 13.

DESIRES are derivations from the love, 363.
DETERMINATION to act, the, is a deriva-
tion from love and wisdom, 363.

DEVIL. The love of dominion from the
love of self, is called the devil, and the affec-
tions of the false with the thoughts which
derive their origin from that love, are called
his crew, 273, 424. See Satan.

DIAPHANOUS forms of the mind from birth,
245, 255. They transmit spiritual light as
the crystal transmits natural light, 245.

DIAPHRAGM. Its connection with the
lungs, 384, 402, 403, 408.

DIASTOLE. See Systole.

DIFFERENCE between divers things, 185:
between heat and light in the spiritual world,
and heat and light in the natural world, 89;
between angels and men, 112; between, in
itself and from itself, 76; between spiritual
and natural atmospheres, 175; in the three
heavens, 202; between the life of a natural
man and the life of a beast, 255; between the
natural and the spiritual, 294, 295; between
the thoughts of angels and those of men, 294,
295; between celestial and spiritual love,
427; between spiritual and natural language,
70, 295.

DISCRETE. To act discretely, is to act by
correspondences, 219.

DISTANCE. Exterior thought which makes
one with the sight of the eyes, produces dis-
tance, 130. Distances in the spiritual world
are appearances, 108-112, 113, 124; they
are appearances according to the spiritual
affinities which pertain to love and wisdom,
or to goodness and truth, 7, 10.

DISTANT, the, comes only from the judg-
ment concluding, in respect to space, from in-
termediate objects, 41.
DISTINCTLY ONE.

In God-Man, or the

Lord, the Esse and the Existere are distinctly
One, 14-16, 34; likewise Infinite Things,
17-22; so also End, Cause, and Effect, 169;
wherefore it is said they are distinctly one, 14.
DIVERSITY in created things arises from
there being infinite things in God-Man, and
indefinite things in the spiritual Sun, 155.
DIVINE, the, is One and Indivisible, 4.
It fills all space in the universe without
space, 69-72.
It is in all time without
time, 73-76. As it is in the greatest, so it
is in the least things, 77-82. It is in
actuality in all and in every thing of the
created universe, 59, 60. It is not in one
subject different from what it is in another,
but one created subject is different from
another, 54. It is invariable and immutable,
consequently every where and always the
same, 77. See God.

DIVINE BODY. By the Divine body of
God-Man, is understood the Divine Existere,
14.

DIVINE ESSE and EXISTERE. Love and
Wisdom taken together are the Divine Esse,
but taken separately Love is called the Divine
Esse, and Wisdom the Divine Existere, 34.

DIVINE ESSENCE, the, from which all
things were created, is the Divine Love and
Wisdom, 33. It is One, 35.

DIVINE HUMAN, the, 11, 12, 233. In the
Divine Trinity it is called the Son, 146.

DIVINE LIFE, the, is the Divine Essence.
It is One, 35.

DIVINE LOVE and DIVINE WISDOM. See
Contents, Parts 1 and 2.

DIVINE PROCEEDING. In the Divine
Trinity it is called the Holy Spirit, 146.
What the Divine Proceeding or Holy Spirit
is, 146-150.

DIVINE SOUL. By the Divine soul of
God-Man, is understood the Divine Esse, 14.
DIVINE TRUTH. The Lord became Divine
Truth in ultimates by fulfilling all things of
the Word concerning Himself in Moses and
the Prophets, 221.

DIVINUM A QUO. In the Divine Trinity
it is called the Father, 146.

DRONES, whence they derive their origin,
338, 339.

DUST, damned, what it is, 341.

EAR. There is an appearance that the ear
hears, but it is the understanding which hears,
through the ear, 363. Through the senses
man knows nothing of the innumerable parts
which are in the ears, 22. The more in-
teriorly the ear is considered, the more won-
derful are the things therein discovered, and
perfections according to discrete degrees, 201.
The right ear corresponds to the good of truth,
and the left to the truth of good, 127, 384,
409. Ears of God, 18.

EARTH, the, in the spiritual world has
neither circumrotation nor revolution, 101.

EARTHS, the, are passive forces, from which
all effects exist, 178. In the earths there is
an effort to produce uses in forms, or forms of
uses, 310-312. The first production from
those earths, when they were still recent, was
the production of seeds, 312. Origin of the
earths, 302-306. In the spiritual world there
are earths, but they are spiritual, 173-178.

EAST, the, in the spiritual world, is where
the Lord appears as a Sun, and the other
quarters are determined thereby, 119–123.
In whatever direction the angels turn their
bodies, they have their faces to the east, 105.
In the Word, the east signifies in a supreme
sense the Lord, and in a respective sense, love
towards Him, 121, 122. In the spiritual
world those who are in a superior degree of
love are in the east, 121.

EDEN, the garden of, represents man as to
wisdom and intelligence, 325, 422.

EFFECT. There is no effect alone, or effect
separate from a cause and an end, 167. The
effect is the complex continent, and basis of
causes and ends, 212. Every effect is the
fulness of its causes, 217. Effects teach
nothing but effects, and considered alone they
do not explain a single cause, 119. Effects
can only be seen as in a kind of night, if the
causes of effects are not seen at the same time,
107. To know effects from causes, is to be
wise, to seek causes from effects, is not to be
wise, 119. To see from effects alone, is to see
from fallacies, 187. All effects, which are
called ultimate ends, become anew primary
ends in a continual series, 172. See also 168,
256, 257.

EFFLUVIA. Streams of effluvia emanate
unceasingly from every object in nature, 293.
Effects which they produce on the blood, 420.

EFFORT does nothing from itself, but acts
by forces corresponding to it, and by them
the motion is produced. It is the all in the
powers, and through the powers in the motion,
218. In earths there is an endeavor to pro-
duce uses in forms, 310-312. In every
thing spiritual there is an effort to clothe
itself with a body, 343. Love or the will
constantly tends towards the human form,
400. Potency of effort in man is the will of
man united to the understanding, 218. See
Power and Motion.

EGGS. Propagation by seed in eggs, 342,
347, 351.

ELEVATION of man in the heat and light
of heaven, 138, 256, 258, 422.

EMBRYO, state of the, or of the child in the
uterus, 399, 401, 402, 407, 410, 432.

END, the, or aim, of this work is to dis-
cover causes that from them effects may be
seen, 188.

END. There is no end alone without a
cause and an effect, 167. The end produces
the cause, and by the cause the effect, 189,
241. The end is all in the cause, and also in

the effect, 168, 197. There is a first end, a
middle end, and an ultimate end, or end,
cause, and effect, 167, 197. Ultimate ends
become anew first ends in a continual series,
172. The end of creation is, that all things
should return to their Creator, and that there
should be conjunction, 167-172, 329, 330.
The ends of all creation have been uses, 314.
The end qualifies the means, 261.

ENTITY. Imaginary entity, 43, 210.
ENVELOPE or COVERING. Each discrete
degree is distinguished from another by its
proper coverings, and all the degrees together
by their common covering, which communi-
cates with the inner and inmost, 194. Cuta-
neous covering of the spiritual body, what
composes it, 257, 388.

EPIGLOTTIS, 382.

EQUILIBRIUM, the, of all things arises from
action and re-action, 68, 263. Every thing
must be in equilibrium, 68. Equilibrium is
destroyed when action overcomes re-action,
and vice versa, 263.

ESSE, the, is a substance, and the Existere
is a form of that substance, 43. An Esse is
not an Esse, unless it exists, 15.

ESSENCE. The essence of all love consists
in conjunction, 47. The essence of spiritual
love is to do good to others, not for the sake
of self, but for the sake of others, 335.

ETERNITY. In what light the angels re-
gard eternity, 76. The eternity of every
divine work arises from the union therein of
love and wisdom, 36.

ETHER, 176, 183, 223, 374. See Atmo-
sphere.

EVIL, the origin of, is from the abuse
of man's rationality and liberty, 264-270.
Evils and falses confirmed with man remain
and become things of his love and of his life,
268. All evils and consequently all falses,
both evils transmitted through parents and
those which are added, reside in the natural
mind, 270. Evils and falses are entirely
opposed to goods and truths, 271. See
Hereditary.

EXHALATIONS, action which they produce
in the blood, 420.

EXINANITION, state of, of the Lord, 234.
EXISTERE, the, is where the Esse is, the
one is not possible without the other, 14.
Whatever exists from an Esse makes one
with the Esse, 15.

EXTERIORS, the, of the mind make one
with the exteriors of the body, 136.

EXTERNALS, all the, of the angels are cor-
respondences of the internals, but spiritual
correspondences and not natural, 87.

EYE. According to appearance it is the
eye which sees, but it is the understanding
which sees through the eye, 363. See Eyes.

EYES. Through the senses man knows
nothing of the innumerable things which are
within the eyes, 22. The more interiorly the

eyes are considered, the greater wonders are
therein discovered, and perfections according
to discrete degrees, 201. The eyes of man
and the eyes of angels are so formed in both
that they may adequately receive their own
light, 91. The right eye corresponds to the
good of truth, and the left to the truth of
good, 384, 409, 127. Eyes of God, 18. See
Eye.

FACES. Their infinite variety, 318. Faces
of the angels turned towards the East, 129.
Face of God, 18.

FACULTIES. There are with man two
faculties of life, whence result the will and
understanding, 30. Rationality and liberty
are two faculties proper to man, which dis-
tinguish him from the beasts, 240, 264. Use
and abuse of these two faculties, 267. These
faculties are never taken away, and are with
the wicked as well as with the good, 162, 240,
247, 266, 425.

FAITH, in its essence, is truth, 253, 429.
It pertains to the thought, 214. See Charity.
FALSE. See Evil.

FEET. The right foot corresponds to the
good of truth, and the left to the truth of
good, 384, 409, 127. Feet of God, 18.
FIBRES. Where the origin of fibres is,
there is the origin of life, 365. Action of
fibres, 366. See also 207, 254, 367, 369,
370, 400, 410. Moving fibres, 190, 192,
207, 215, 254, 277. Nervous fibres, 190,
192.

FIBRILLE. Their multitude compared to
the multitude of rays which proceed from
stars, 366.

FIBRILLARY substance of the brain, its
actior. 366.

FINITE, the, cannot exist but from the
Infinite, 44.

FIRE is dead, and the fire of the sun is
death itself, 89. Between spiritual fire, which
is Divine Love, and natural fire, there is the
same difference as between the living and the
dead, 93. Fire corresponds to love, 87. How
the fire of the Spiritual Sun becomes heat
proportioned to the love of angels in heaven,
and in like manner, the heat of the natural
sun becomes heat suitable for men, 174. Fire,
in the Word, signifies love, 87; and even the
Lord, as to Divine Love, 98.

FLIES. Whence they have derived their
origin, 338, 339.

FLOW-IN, to. All which flows-in through
the spiritual mind comes from heaven, and
all which flows-in through the natural mind
comes from the world, 261. All which flows-
in is perceived and felt according to the forms
which receive it, and according to their states,
275.

FLOWERS. The more intimately they are
examined, the more wonderful the things they
present to the sight, and the perfections

according to discrete degrees, 201. Streams of effluvia constantly flow from flowers, 293. FOOLISH. In the Word, he who does not perform works is called foolish, 220.

FOLKES, the President, 344. FOLLICULAR SUBSTANCE, its two states of expansion and contraction, 413.

FOREHEAD. Its state when man meditates profoundly, 365.

FORM in itself is Divine Wisdom, 44-46. The human form is no other than the form of all the affections of love, 411. Substantial form of the natural mind, 273. Initial form of man, 432. Material form of man, 388. Form of the will, 410. Forms of animals and vegetables, what produces them, 340. Whence arise forms, as to their composition, 370. Spiritual forms are like themselves in the greatest and least things, 273, 275. Why forms in the natural world are fixed and constant, 340. Forms are continents of uses, 46. Forms of uses, 307-318. The form varies according to the excellence of its use, 80. There is no substance without form, 209, 223, 229. Substance and form, 41.

FORMATION of the body in the uterus, 400. FORMS of members, organs, and viscera in man, 370.

FOWLS. Wonders which the fowls of heaven present, 353.

FOXES. Whence they derived their origin, 339.

FROGS. Whence they derived their origin, 339, 345.

FRUITS. The more closely they are examined, the greater wonders are discovered therein, and perfections according to discrete degrees, 201. Streams of effluvia emanate unceasingly from fruits, 293.

FULNESS, to be in, what it is, 217, 221.

GLANDS of the BRAIN, their multitude compared to the multitude of the stars, 366, 373. GLANDULAR substance of the brain, in what it consists, 366.

GLOBE, the terraqueous, is as it were the basis and firmament of creation, 106, 165. GLORIFICATION, state of, of the Lord, 234. GLORY, a, surrounds each love like the splendor of fire, 266. The Lord wills the adoration of man, not for his own glory, but for the salvation of man, 335.

GOD is LOVE ITSELF, because He is Life itself, 4-6. He is not in space, 7-10, 21. He is very Man, 11-13, 16, 97. Existing not from Himself, but in Himself, 16. All things in the created universe considered from uses, represent man in an image, and this testifies that God is Man, 319-326. God is called Jehovah from His Essence, 100. God alone is substance in itself, and thence the real Esse, 283. In God we live, move, and have our being, 301. See Jehovah and The Lord. See also the Contents, Part 1.

GOOD. All that proceeds from love is called good, 31. All good appertains to love, 84, 402, 406; or spiritual heat, 253. Man cannot do good from himself, but from the Lord, 355. All good proceeds from the. Lord, and not any from man, 394. All goods which exist in act are called uses, 336. All the power of good is by truth, 406. Good is in truth and acts by truth, 406.

GRANDFATHERS and GREAT-GRANDFATHERS. Hereditary evils are derived from fathers, also from grandfathers, and greatgrandfathers, 269.

GRATUITOUS GIFTS. In the heavens all the necessaries of life are given gratuitously, 334. GREATEST, in the, and in the least, things, the Divine is the same, 77-82. The greatest things in which there are degrees of both kinds, 225.

HABITATIONS of the Lord, 170; with man,

395.

HABITATIONS of angels and spirits are according to their receptions of love and wisdom, 121. An angel, unlike a man in the world, knows his house and his habitation wherever he may go, 134.

HANDS. In the Word, hands signify power, and the right hand superior power, 220; the right hand corresponds to the good of truth, and the left to the truth of good, 384, 409, 127. The work of the hands of Jehovah, signifies the work of the Divine Love and Wisdom, 59.

HEAD. The head directs the body at its will, for in the head the will and understanding reside, 25. Head downwards and feet upwards, 275. Three heads on one body, 24.

HEAR, to, is spoken of attention and of the act of listening, which belongs to the understanding, 363.

HEARING is effected by means of the ultimate atmosphere, which is called air, 176. Hearing is in the ear, and not in the place where the sound begins, and is an affection of its substance and form, 41. Hearing does not go out of the ear to catch the sound, but the sound enters the ear and affects it, 41. Hearing is not any thing volatile flowing from its organ, but it is the organ considered in its substance and form, 41. The sense of hearing communicates immediately by fibres with the brain, and thence draws its sensitive and active life, 365. See Sense.

HEART. The heart and the lungs are the two fountains of the motion of life, 291. So long as the heart beats, love with its vital heat remains and preserves life, 390. The more intimately the heart is examined, the greater are the wonders therein discovered, and the perfections according to discrete degrees, 201. The heart corresponds to the will, 378; and also to love or goodness, 402

HEAT, the, which proceeds from the spiritual Sun is love in its essence, 5, 32, 363. The first proceeding of love is heat, 95. There is continual heat in the spiritual world, 161. The heat of the spiritual world is in itself living, and the heat of the natural world is in itself dead, 89. The heat of the natural world may be vivified by the influx of heavenly heat, 88. Heat does not exist in the love itself, but from the love it exists in the will, and thence in the body, 95. Spiritual heat is the good of charity, 83, 84. It is only acquired in shunning evils as sins, 246. Vital heat, whence its origin, 379. Heat corresponds to love, 32. See also the Contents, Part 2.

HEAVEN. The universal heaven, and all things therein, have relation to one God, 25, 26. All heaven in the complex represents one man, 288, 381. Heaven has been divided into regions and provinces, according to the members, viscera, and organs in man, 288. There are three heavens arranged in order according to discrete degrees, 202, 275. The heavens are divided into two kingdoms, the celestial and spiritual, 381.

HEIGHT, in the Word, signifies degrees of good and truth, 71. In the spiritual world the sun appears in a middle altitude, the reason why 105.

HELL. There are three hells, and they are distinct according to three degrees of altitude or profundity in opposition to the three heavens, 275. The hells are not distant from man, but around him, and even within those who are wicked, 343. See also 339, 341.

HEMISPHERES of the Brain, why there are two, 384, 409. The right hemisphere is the receptacle of love, the left of wisdom, 432. The right corresponds to the good of truth, the left to the truth of good, 384, 409, 127. HERBS, poisonous, &c. Whence they derive their origin, 338, 339, 341.

HEREDITARY EVILS are derived from fathers, grandfathers, and great-grandfathers successively, to their posterity, 269. Hereditary degeneracy, 432.

HERESY, abominable, 130. Each heresy is supported by its adherents, 267.

HIGHEST, the, signifies the inmost, 103. HOURS, in the Word, signify states, 73. HOUSE. By the house is signified the whole man, 408.

HUMAN, the Divine, is the inmost in every created object, 285.

HUMILIATION, adoration and worship flow from, 335.

IDEAS, spiritual and natural, 7, 294, 306. A spiritual idea does not derive any thing from space, but every thing from state, 7. In a natural idea there is space, because it has been formed from things which are in the world, 7.

294. In heaven there is no other idea of God than the idea of a Man, which is the same with the idea of a Divine Humanity, 11. Each nation in the spiritual world obtains a place according to its idea of God as a Man, 13. Ideas of thought, 1, 69, 71, 223, 224. Man in the natural world forms the ideas of his thought, and thence his understanding from space and time, 69.

IGNORANCE of the man of the Church, as to the nature of Love and Wisdom, 188.

ILLUSIONS, the, which reign among the wicked and the simple, originate in the confirmation of apparent truths, 108.

ILLUSTRATION, or Enlightenment. All illustration comes from the Lord alone, 150. Illustration is effected with man by means of the Divine Truth, 383. Why illustration is said to be effected by the Spirit of Jehovah, 100. The illustration of the natural mind does not ascend by discrete degrees, but increases by continuous degrees, 256. Before the coming of the Lord, illustration was mediate, but since that event, it has become immediate, 233.

IMAGE. The created universe considered as to uses, is the image of God, 64, 298. Created things present as in an image those things which are in the Lord, 223. In every form of use there is an image of creation, 313; and some image of man, 317; and of the Infinite and Eternal, 318. All things in the created universe, considered from uses, represent man in an image, 319. The natural mind which is in evils and thence in falses, is a form and image of hell, 273. In Genesis, the image of God signifies the Divine Wisdom, 358.

IMPOSITION of hands in inaugurations, 220. IMPURITY of the will in the understanding, 421. All impurity of man is caused by falses opposed to the truths of wisdom, 420.

INDEFINITE things are in the spiritual sun, and they exist as in an image in the created universe, 155.

INFERIOR, in the Word, signifies exterior,

206.

INFINITE. God is infinite, not only because He is the real Esse and Existere in Himself, but because infinite things are in Him, 17. An Infinite without Infinite things in himself, is only infinite in name, ib. The infinite things which are in God-Man appear as in a mirror in the heavens, in angels, and in men, 19, 21. In God-Man infinite things are distinctly one, 17-22.

INFLUX takes place by correspondences and not by continuity, 88. There is a continual influx from the spiritual world into the natural, 340. There is no physical influx into the spiritual operations of the soul, 166. There are two forms in which operation takes place by influx, the vegetable and animal forms, 346. Influx of life into the three degrees of