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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.

11a. c. 175.

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CONTENTS.

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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

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

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

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

created things

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

Lord, and three finite and created degrees in man

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

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

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

is not opened, but still not shut

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

is entirely shut

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

of a beast

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

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

parts of a man's love and life

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

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

spring

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

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

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