(****)

 

Index

 

Abodes of angels (Chap. 21, n. 183, 184); places of abode in heaven (n. 148, 149).

Abraham, why mentioned in the Word (n. 526); unknown in heaven (n. 526 note).

Action and reaction of heaven and hell (n. 537); action and reaction depend upon equilibrium (n. 589).

Acts, man’s acts uses (n. 112); man’s speech and acts governed by influx (n. 296); must be just if a man is to enter heaven (n. 358); affection must flow forth in acts (n. 360); acts of the body are those of an instrument merely (n. 432); love in act endures (n. 483); outward acts are such as are the intentions and thoughts (n. 495).

Administration of heavenly affairs (n. 388, 389). Adoration of the Lord by an idolater (n. 324).

Adulterers are unmerciful and destitute of religion (n. 385 note); defined (n. 386); their delights in the other life (n. 488).

Adultery, a delight in falsity conjoined to evil (n. 374, 384); adultery is profane: a marriage of falsity and evil (n. 384, 385).

Adults, difference between those that die as infants and those that die as adults (n. 345); where and how those that die as adults are prepared for heaven (n. 514, 515).

Affairs of heaven (n. 388).

Affections expressed in angelic speech (n. 336, 244); expressed by tone (n. 269); expressed by written characters (n. 261); animals correspond to various affections (n. 110); vegetable foods correspond to affection for good and truth (n. 111); must terminate in the world in acts (n. 360); affections of the spirit communicate with the heart (n. 446); ascribed to the heart, although not in it or near it (n. 95); affections of marriage love represented in heaven (n. 382 [a]); everyone has many affections, but the ruling one is in them all (n. 236); the ruling affection determines the character of the face in the other life (n. 47, 48, 457); everyone in spiritual world an image of his affection or love (n. 498); are shared in world of spirits (n. 552); spirits are in human form corresponding to their affections; affections for truth insinuated into good spirits (n. 517); affections of children in heaven (n. 331, 334, 345); influx of children in heaven almost solely a matter of affections (n. 336); affections of evil spirits that cause melancholy (n. 299); genii act upon the affections (n. 579); affections of those in self-love (n. 561); affections of hypocrites render them misshapen (n. 458); extension of thought and affections (n. 203); man’s thought and affection extended in heaven or hell according to his ruling love (n. 477); removed during resuscitation (n. 449); remain after death (Chap. 47); affections in heaven described (n. 413); genuine affection for truth (n. 347); affections for good and truth determine the degree of interior wisdom in heaven (n. 469); delights of the soul are affections for good and truth (n. 396); in heaven the more interior the affection the greater the beauty (n. 459); affections of a higher heaven never perceived in a lower (n. 210); contrariety of affection separates in heaven (n. 194); angels recognize the nature of a spirit’s freedom by a communication of thought and affections (n. 590); spirits and angels speak from the thoughts and affections that are proper to their minds (n. 464); affections of the angels for wisdom (n. 266); angels can utter nothing not in agreement with their affections (n. 237); cannot be counterfeited in the other life (n. 457); quality of angels’ affections known from their spheres (n. 17); when angels are with men they dwell in their affections (n. 391); the will rules in man through affections for good, the understanding through affections for truth (n. 95); everyone encompassed by a spiritual sphere flowing out from the life of his affections (n. 591); only what is done from the affection of his love is appropriated to man (n. 598); flow into man from spirits (n. 298); affections and thought determine the nature of a man (n. 358); to think freely from his own affection is the very life of man (n. 502); freedom pertains to affections (n. 389). (See Thought.)

Affiliations in heaven (Chap. 23, n. 36, 64, 304); angels affiliated not by themselves but by the Lord (n. 45, 205); in heaven or hell affiliations are through the ruling love (n. 479).

Africans are the most beloved of the heathen (n. 326); and the best (n. 514).

Age, consummation of (n. 1); golden, silver, copper, and iron ages (n. 115); golden age (n. 252); spirits associated with man in old age are in wisdom and innocence (n. 295); the good who die in old age rejuvenated (n. 414); ages in heaven (n. 340).

All-in-all, the Lord the All-in-all in heaven (n. 58).

Amusements of the world do not debar from heaven (n. 358).

Ancient One, the simple think of God as the Ancient One in shining light (n. 82).

Ancients, elevation above sense-conception known to the ancients (n. 74 note); their knowledge that of correspondences (n. 356 extract); more became angels than at present (n. 415); their understanding of love to the neighbor (n. 558 [b] note). (See People).

And, why so frequent in Hebrew (n. 241).

Angels, their understanding and will. (n. 136); activity of their senses (n. 462 [a]); natural man’s idea of their senses (n. 170); their superiority over men (n. 576); their separation from self (n. 341); their appearance (n. 80); their veriest life (n. 136); their affiliations and relationships (n. 205); their garments (Chap. 20); their abodes (Chap. 21, n. 148, 184, 188); their numbers (n. 415, 416); their doctrines (n. 227); their writing (n. 258, 260); their inmosts (n. 435); their outer sight corresponds to their inner sight or understanding (n. 462 [a]); their reasoning about life (n. 9); their views of polygamy (n. 379); their horror at the idea of two individuals being just alike (n. 405); do not think from natural things (n. 114); how they look upon dignity and honor (n. 389); recognize the nature of a spirit’s freedom (n. 590); their idea of eternity (n. 167); have no notion of time or space (n. 162-166); their life a life of joy (n. 555); how taught about heavenly joy (n. 412); all that is not in harmony with their ruling love is removed (n. 479); are being perfected to eternity (n. 158 note); turn themselves constantly to their loves (n. 17 note); their various employments (Chap. 41); heathen taught by angels (n. 325); each has his particular charge (n. 392); their administration of heavenly affairs (n. 389); those that care for little children in heaven (n. 332); angels who instruct good spirits (n. 513, 515); powers of angels (Chap. 26); called “powers” (n. 137, 231); examples of their power over evil (n. 229); if they look at an evil spirit he swoons (n. 232); may see into hell if the Lord wills (n. 586); hells ruled by their means (n. 543); could not resist the hells alone (n. 592); angels have no names, but are distinguished by the quality of their good and by the idea of it (n. 52 note); protected by clouds from the heavenly sun (n. 120); every angel in complete human form (Chap. 10, n. 73, 75, 77); those that become angels (n. 549); how children become angels (n. 329); not created such (n. 311); angels from other earths (n. 417 extract); spiritual-natural and celestial-natural (n. 31); difference between those that have died as children and those that have died as adults (n. 345); appearance of those that have never concealed their thought and feelings (n. 489); angels called “gods” (n. 231 note); angels as charities (n. 414); appear as stars (n. 69, 356); angels in the goods of love and charity (n. 402); angels as receptions of Divine good and truth (n. 25, 133, 232); things that appear to them have real existence (n. 175); have all things useful (n. 264, 266); receive and hold all things that they possess from the Lord (n. 190); receive the things of heaven according to the quality of their good (n. 53); their reception into heaven (n. 519); a married pair not called two but one angel (n. 367, 372); angels and marriage love (n. 370, 371, 374); see correspondence in all things of heaven (n. 185); how affiliated (n. 36, 242); how they perceive truths (n. 270); their every thought spreads forth into heaven (n. 79); their division into societies (n. 41); cannot ascend or descend from one heaven to another (n. 35); angels of different heavens cannot communicate (n. 208); angels of a higher heaven can see those of a lower, but not vice versa (n. 209); internal and external angels in each heaven (n. 32); their interiors determine their heaven (n. 33); all in heaven are forms of love and charity (n. 17); those the angels call intelligent and fitted for heaven (n. 86); each a heaven in smallest form (Chap. 7); angels constitute heaven (n. 7); heaven within them (n. 53); angels of the inmost heaven appear as children (n. 280, 341); angels of the inmost heaven have had their interiors opened in the third degree (n. 34); angels of the inmost heaven have no clothing (n. 178, 280); not allowed to look at the back of the head of another (n. 144); can perceive falsities (n. 487); angels seen with the spiritual eyes only (n. 76); angels as depicted in churches (n. 74); the east always before their faces (n. 142, 143); wrong ideas of angels (n. 74). (See Affections, Delight, Divine, Heaven, Intelligence, Life, Lord, Love, Society, Speech, State, Swedenborg, Wisdom of Angels.)

Anger, why attributed to the Lord in the Word (n. 545 note).

Animals, their correspondence (n. 110); they are affections (n. 110); their knowledge (n. 108, 352); their loves (n. 135); are in the order of their life, therefore governed by influx (n. 296); difference between man and animals (n. 39, 108, 202, 296, 352, 435).

Anxiety, caused by certain spirits (n. 299).

Appearances of external things in heaven vary with angels’ changes of state (n. 156); appearances and representatives in heaven (Chap. 19); real and unreal appearances in heaven (n. 175); appearances of the hells (Chap. 61); appearance of the Divine to man in human form (n. 82, 84, 86). Appetites, their pleasures obscure and weaken the understanding (n. 462 [a]).

Apostles mean the Lord in respect to Divine truth (n. 526).

Arcana respecting the angels of the three heavens (n. 39); that heaven in the aggregate reflects a single man (n. 59); arcana in numbers (n. 263); arcana respecting regeneration (n. 269); arcana in regard to natural and spiritual light (n. 308); arcana of the form of truth (n. 460). Arcana Coelestia, extracts (n. 86, 356, 603).

Architecture in heaven (n. 185).

Arms, correspondence of (n. 97, 231); arms of the Greatest Man (n. 96, 231).

Art in heaven: true art from heaven (n. 185). Artifices of infernal spirits (Chap. 60). Asia, religion spread from Asia (n. 322). Assyria signifies the rational (n. 307). Assemblies in heaven (n. 149).

Atmosphere of heaven (n. 235, 462 [a]); atmosphere of hell (n. 585). Autumn, its correspondence (n. 166).

Avarice is spiritual filth (n. 363).

Aversion separates in heaven (n. 194).

Babel, Babylon, meaning of “Babylon” (n. 544); Babylon of the present day (n. 559).

Baptism only a sign and memorial (n. 329); what it signifies (n. 329 note). Beasts, difference between man and beasts (n. 296 note, 435). (See Animal.) Beauty of the body does not imply spiritual beauty (n. 99, 131); beauty of Angels (n. 382 [a]); personal beauty in heaven (n. 414); cause of internal beauty (n. 459).

Bed chamber signifies interior things (n. 186 note).

Bees, their instincts (n. 108).

Being, very being or esse (n. 9); belief in a Divine Being (n. 79, 80); Divine love the being (n. 139).

Belief, false beliefs in regard to the Lord (n. 3); false beliefs about heaven (n. 54, 420, 526); false beliefs about heav enly joy (n. 400-408); false beliefs about the spirit after death (n. 456); false belief that we ought to withdraw from the world (n. 535); those that take their belief from others (n. 74); belief does not come through knowledges (n. 356 extract); mere belief in what is true is not faith (n. 482); belief in life after death (n. 183); belief in the Divine (n. 351); belief of simple people in regard to life after death (n. 602); belief of those in good about heaven (n. 176).

Belts about the sun of heaven (n. 120, 159).

Birds, their instincts (n. 108); their correspondence (n. 110).

Birth, regeneration a rebirth (n. 279); how spiritual birth is effected (n. 345); correspondence of birth (n. 382 [b]).

Blessedness of marriage love (n. 379, 380); angelic blessedness consists in goods of charity (n. 387 note); blessedness of those in love to the Lord (n. 401).

Blessings, real and unreal (n. 364); blessings of true marriage love (n. 374). Blind, correspondence of the “blind” in the Word (n. 487 note). Blood of the Lord signifies Divine truth (n. 147); love the source of its heat (n. 567).

Body, its construction (n. 63); correspondences in the body (n. 91); it corresponds to the form of heaven (n. 212); is an image of the mind (n. 374); man’s thought inscribed on the whole body (n. 463); merely as an instrument of the spirit (n. 432-435, 576, 602); the body merely the external form in which the internal exhibits itself (n. 521); the body formed to serve the will and understanding (n. 60); the body moved from good and truth (n. 137); the body is material, and does not think (n. 432); the body not a product of nature (n. 102); whatever is felt in the body has its origin in the spiritual (n. 373); its heat excited by heat of the spirit (n. 567); man is man by virtue of his spirit, not of his body (n. 453); the natural and spiritual bodies have corresponding delights (n. 485); the spiritual body formed solely of the things done from the love or will (n. 475); the body the only thing left behind after death (Chap. 48); man dies when the body is no longer able to perform its functions (n. 445); what happens when a man is withdrawn from the body (n. 440); the body of a spirit (n. 363); the body of an evil spirit (n. 553); bodies of children in the other life (n. 331); form of an angel’s body is the external of his interiors (n. 340); what is meant by an angel’s being “in the Lord’s body” (n. 181); the union of the Lord with the Father was as between soul and body (n. 86 extract).

Bogs in hell (n. 354).

Books brought forth from man’s memory after death; “book of life” (n. 463).

Boys, spirits associated with boys are in an affection for knowing (n. 295); training of boys in heaven (n. 391).

Brain, the cerebrum and cerebellum (n. 251); all things of the thought and will inscribed on the brain (n. 463).

Bread, its correspondence and use in worship (n. 111); “bread” signifies every good (n. 340 note).

Breadth means a state of truth (n. 197, 307).

Breast signifies charity (n. 97); breast of the Greatest Man (n. 65). Bride, why the church is called “the bride” (n. 371). Bridegroom, why the Lord is called the “Bridegroom” (n. 180, 371). Builders signify those of the church (n. 534).

Camel, signification of “camel passing through the eye of a needle” (n. 365).

Catholics, their saints not all good (n. 535); situation in hell of evil Catholics (n. 587).

Cattle, their correspondence (n. 110).

Cause, the Lord’s presence as a cause (n. 199); angel’s ideas and words have the relation of cause and effect (n. 240); cause and effect (n. 303, 512); spiritual world flows into the natural as cause and effect (n. 567). Center, the Lord the common center in heaven (n. 124, 142). Cerebellum corresponds to wisdom (n. 251).

Cerebrum corresponds to intelligence (n. 251).

Chamber, correspondence of bed chamber to interiors (n. 186).

Character, determined by what predominates (n. 369); determined by interiors (n. 532); character of a spirit known as soon as he is looked upon (n. 552).

Charity, described and defined (n. 148, 360, 364, 481 note); life of charity described (n. 535); charity toward the neighbor (n. 13, 15 note, 23); life of charity leads to heaven (n. 360); life of charity can be lived only in the midst of the world (n. 535); those in heaven that have lived a life of charity (n. 489); heathen who have lived in charity (n. 324); charity of Chinese spirits ( n. 325); the Lord’s church in those who live in charity (n. 308); all in heaven are forms of love and charity (n. 17); life in heaven and charity (n. 403); heavenly joy result of charity (n. 404); heavenly beauty produced by goodness and charity (n. 414); those in the breast of the Greatest Man are in the good of charity (n. 96); angelic life consists in goods of love and charity (n. 112 note, 517 note); the good of spiritual kingdom is the good of charity (n. 215, 241); all who live in the good of charity according to their religion are in the Lord’s church (n. 328); angelic blessedness consists in goods of charity (n. 387 note); good of charity as a motive (n. 472); how children in heaven are led into goods of charity (n. 337).

Childhood, innocence of childhood not genuine (n. 277); spirits associated with man in childhood (n. 295); falsities learned in childhood not necessarily confirmed (n. 352); all who die in childhood become angels (n. 416); when and how those dying in childhood are prepared for heaven (n. 514, 515).

Children signify innocence (n. 341); little children in heaven (Chap. 37); immediately after death confided to angel women (n. 332); how taught in heaven (n. 329, 334); states after death (n. 336); their manner of life in heaven (n. 337); never grow beyond early manhood in heaven (n. 340); in heaven sometimes let down into their inherited evil (n. 342); in heaven taught by temptation (n. 343); their education (n. 344); in heaven have no plane of the memory (n. 345); their innocence (n. 341); in the Greatest Man (n. 333); celestial and spiritual (n. 333, 339); described: specially un der the Lord’s auspices (n. 277); old men become like children (n. 278); how their interiors are formed (n. 282); their nature (n. 288); all belong to the Lord’s church (n. 308 note); think of all things as alive (n. 338); societies in heaven employed in the care of children (n. 391); infants in heaven (n. 4).

Chinese in heaven (n. 325).

Choir, Chinese choir in heaven (n. 325) Christ (See Jesus.)

Christians compared to heathen (n. 319); their false doctrines about the Lord (n. 321); Chinese and Christians (n. 325); all know of the future life (n. 470); their condition after death (n. 495).

Church, what it is (n. 57); final period of the church (n. 1, 311); the heathen or people outside the church in heaven (Chap. 36); the heathen cannot profane the holy things of the church (n. 322 note); why the church is called “bride” and “wife” (n. 371); why called a “woman” (n. 368); the essentials of the church (n. 86 extract); church where the Word is is as the heart and lungs of the Lord’s universal church (n. 308); the church the Lord’s heaven on earth (n. 57, 374); what and where the Lord’s church is today (n. 328); Jerusalem means the Lord’s church in heaven (n. 73); Jerusalem means a church that is in truth (n. 108); New Jerusalem means a church that is in truth (n. 108); New Jerusalem signifies the church to be established (n. 186, 197); “a new heaven and a new earth” means a new church (n. 307); “house of the wedding feast” means heaven and the church (n. 180); church in heaven (n. 221-223); hostility toward the church of those in self-love (n. 562); ignorance in the church (n. 77, 526); denial of truth by those within the church (n. 309); erroneous ideas in the church in regard to conjunction (n. 302); those of the church who have an idea of the Divine as three (n. 2); condition after death of those in the church who acknowledge the Father only (n. 3, 6); representative churches (n. 306); church after the deluge (n. 327); sacrifices of the Israelitish church (n. 110); the wisdom of the ancient church (n. 322); most ancient and ancient churches (n. 327). Cicero, Swedenborg talked with one who seemed to be Cicero (n. 322). Cities in heaven (n. 184); in the hells (n. 586).

Civil affairs in heaven (n. 393).

Clergy who deny the Divine (n. 353).

Clothing, angels of the inmost heaven have none (n. 280); clothing of children in heaven (n. 337). (See Garments.)

Clouds signify the Word in the sense of the letter (n. 1); protect the angels (n. 120); cloudy belt about the sun of heaven (n. 159); black clouds of the other world are from evil (n. 549).

Colors, their significance (n. 179 note); how produced in heaven (n. 356).

Communication, man comes into communication with heaven through his interior (n. 30); man’s communication with heaven is by means of correspondence (n. 114); man’s communication with heaven depends upon his intelligence and wisdom (n. 204); the inmost communication of the spirit is with the respiration and the motion of the heart (n. 446); communication in heaven (Chap. 23); communication between the kingdoms of heaven is by intermediate societies (n. 27); communication between the heavens is really influx (n. 206); all heavenly societies have communication with one another through extension of sphere (n. 49); communication of all things in heaven (n. 206).

Comprehension of spiritual truths (n. 356 extract).

Compulsion, reformation cannot be by compulsion (n. 293). Confirmation of truths (n. 352, 356 extract).

Conjunction, what it is in heaven (n. 369); angels have their wisdom through conjunction (n. 372); with the Lord (n. 16, 304, 473 note); of the Lord with angels (n. 86 extract); of the heavens (n. 208); of heaven with the world (n. 112, 252); of natural and spiritual worlds in man (n. 112, 247); of spirits and angels with man (n. 206, 255, 292, 365); conjunction in marriage love (n. 367, 370); of heaven with the human race (Chap. 33); of heaven with man by means of the Word (Chap. 34); of the spiritual man with heaven (n. 530); of man with heaven or hell (n. 292, 294); difference between conjunction of heaven with man and man with man (n. 300); erroneous ideas about conjunction of heaven with man (n. 302); of innocence and peace (n. 288); of good and truth (n. 286, 371, 422); of evil and falsity (n. 422).

Conscience as a motive (n. 358, 472); various views of it (n. 299); those that have obeyed it in the world (n. 506).

Consonants in angelic speech (n. 241); express ideas (n. 261). Consorts in heaven (n. 383).

Consummation of the age (n. 1)

Contempt, one of the evils of self-love (n. 562).

Continuity, distance appears only when continuity is broken (n. 196) Copper signifies natural good (n. 115).

Corporeal-sensual spirits (n. 575).

Corpse, its odor appears aromatic to spirits (n. 449).

Correspondence, what it is (n. 89); it is universal (n. 100); revelation only occurs now through correspondences (n. 306); the Word consists wholly of correspondences (n. 365); correspondences are the forms in which uses are clothed (n. 112); correspondence of all things (n. 303); degrees in correspondence in the kingdoms of nature (n. 104); all things of nature are correspondences (n. 106); things in the natural world are correspondences of things in the spiritual world (n. 89, 90); spiritual world is not understood without a knowledge of correspondences (n. 88); all nature is a theater representative of the Lord’s kingdom (n. 106 note); a knowledge of correspondences is necessary to an understanding of the change of natural into spiritual delights (n. 487); Egyptians and other eastern nations had a knowledge of correspondence (n. 87 note); most ancient men thought from correspondence (n. 115); worship in the ancient times was through correspondence (n. 111, 306); the knowledge of the ancients was a knowledge of correspondences (n. 356 extract); those of the ancient church had communication with heaven by means of a knowledge of correspondences (n. 87, 114); conjunction of heaven with the world by means of correspondences (n. 112); correspondences are the only means of communication between so cieties of different heavens (n. 207); all knowledge of correspondence must come from heaven (n. 110); all correspondence with heaven is with the Lord’s Divine human (n. 101); all things that correspond to heaven have relation to good and truth (n. 113); as things in heaven correspond to goods and truths they correspond to love and wisdom (n. 186); correspondence of all things to the interiors of the angels (n. 173, 186); correspondence of all things of heaven to intelligence (n. 186); correspondence of all things of heaven with all things of man (Chap. 12, 13); correspondence of heavenly kingdoms in man (n. 95); man has permanent existence from his correspondence to heaven (n. 94); correspondence of heaven with man is never complete (n. 418); everything that appears before the eyes of angels of the inmost heaven is a correspondence (n. 270); things that become visible in heaven but do not correspond to interiors are not real appearances (n. 175); occupation in heaven is from correspondence (n. 394); there is nothing in heaven to correspond with night (n. 155); all things contrary to Divine order correspond to hell (n. 113); abuse of correspondences by evil spirits (n. 580); the Lord calls himself “the bread of life” from correspondence (n. 111). Correspondence of Abraham, Isaac, and Jacob to the Lord’s Divine human (n. 526); of angels to something belonging to the Lord (n. 1, 391); of animals to affections (n. 110); of arms to power (n. 97, 231); of autumn to love in the third state of the angels (n. 166); of avarice to spiritual filth (n. 363). Baptism signifies regeneration (n. 329 note); correspondence of birds to intellectual things (n. 110 note); of birth to generation of truth (n. 382 [b]); of the blind to those in falsities who are unwilling to be taught (n. 487 note); of the Lord’s blood to Divine truth (n. 147); of various parts of the body (n. 91); the body corresponds to the form of heaven (n. 212); of bread to good (n. 111, 340 note); of breadth to a state of truth (n. 197); truth is to good as water is to bread (n. 375 note); of breast to charity (n. 97); of bride to heaven and the church (n. 180); of builders to those of the church (n. 534). Cattle signify affections (n. 110); correspondence of camel to the knowing faculty (n. 365); of cerebellum to wisdom (n. 251); of child and childhood to innocence (n. 278, 341); of clouds to the sense of the letter (n. 1); of color to things pertaining to intelligence and wisdom (n. 175 note); colors in heaven are manifestations of truths from good (n. 356 note); of copper to natural good (n. 115). Darkness signifies falsity from evil (n. 123, 553); daughters signify procreated truths and goods (n. 382 [b]); David means the Lord (n. 216, 526); Dawn signifies obscurity (n. 155); correspondence of various things to doctrine (n. 307); dove corresponds to affection (n. 110). Ears correspond to obedience (n. 97, 271); east signifies love and its good clearly perceived (n. 150); the Lord called the east (n. 141); Egyptian signifies the natural (n. 307); “the elect” are those in a life of good and truth (n. 420); evening signifies wisdom in its shade (n. 155); eyes signify understanding (n. 97, 145); eyes correspond to truths from good (n. 232 note). Face corre sponds to interiors (n. 91, 251, 475 note); mother and father signify truth conjoined to good (n. 382 [b]); feet correspond to what is natural (n. 97); the world’s fieriness corresponds to love of self (n. 122); fire corresponds to love (n. 13), and to good of love (n. 118), and to the heat of man’s life (n. 568), and to hatred and revenge (n. 585); holy and heavenly fire means the heat of heaven (n. 135); infernal fire is love of self (n. 566, 570); spiritual filth is avarice (n. 363); firmament signifies the intellectual faculty (n. 347); flame corresponds to good (n. 179), or to evils of love of self (n. 585); the Lord’s flesh signifies Divine good (n. 147); food corresponds to affection for good (n. 111); the forehead to love (n. 145, 251); fruit corresponds to good works (n. 111), and to affections for good and its uses (n. 520); fruit in heaven corresponds to the good of love (n. 176). Garden corresponds to intelligence and wisdom (n. 111, 176); garments signify knowledges (n. 365); the Lord’s garments represent the Divine truth (n. 129); garments of the angels are from correspondence (n. 177, 178); “the twelve gates of the New Jerusalem” signify truths of the church (n. 187); “glory” signifies the internal sense of the Word (n. 1); gold signifies celestial good (n. 115). Hands signify powers (n. 97, 231); head corresponds to intelligence and wisdom (n. 97, 251); heat to love (n. 135); heart to the will and the good of love (n. 95, 96); various correspondences of the heart (n. 446, 449); “a new heaven and a new earth” means a new church (n. 307); height means a distinction between good and truth according to degrees (n. 197); hills signify spiritual love (n. 188); “the house of the wedding feast” means heaven and the church (n. 180); houses in heaven correspond to the good of the angels who dwell in them (n. 186); house of wood signifies what relates to good (n. 186 note, 223); hungry means those desirous of knowledges of good and truth (n. 420). Iron signifies truth apart from good (n. 115), or truth in the outmost of order (n. 115 note); Isaac corresponds to the Lord’s Divine (n. 526); Israel signifies the spiritual (n. 307); “stone of Israel” signifies the Lord in respect to his Divine human (n. 534). Jacob corresponds to the Lord’s Divine (n. 526); Jerusalem means the Lord’s church in heaven (n. 73), or a church that is in truth (n. 180); journey signifies to live and to progress (n. 192 note, 590); judgment signifies spiritual good (n. 216). “Keys given to Peter” signify power (n. 232 note); kidneys signify the scrutiny of truth (n. 97); king signifies one in Divine truth (n. 226 note); knowledges are spiritual riches (n. 365). Lambs signify affections (n. 110), and innocence (n. 282); laurel corresponds to affections for truth (n. 520); left corresponds to truth from good (n. 118); length means a state of good (n. 197); light corresponds to truth going forth from love (n. 13), and to good of faith (n. 118), and to truth from good (n. 179); the light of the world’s fieriness corresponds to what is false from love (n. 122); the Lord is called “the Light of the World” (n. 129); loins correspond to marriage love (n. 97); “Lucifer” means those that belong to Babylon (n. 544); lungs correspond to the spiritual kingdom (n. 95, 96). Man corresponds to understanding of truth (n. 368); correspondence of man with heaven (n. 94, 95); man means one who is in goods and truths (n. 73); measurements of the New Jerusalem signify goods and truths of doctrine (n. 307); correspondence of the members of the body (n. 95, 96); correspondence of heaven to the substances of man’s mind (n. 418); mist corresponds to falsities from love of self (n. 585); moon signifies faith (n. 1, 119); morning signifies the first and highest degrees of love (n. 155); mountain signifies celestial love (n. 188). Nakedness corresponds to innocence (n. 179, 280, 341); “New Jerusalem” signifies a church to be established (n. 187, 197); night signifies absence of love and wisdom (n. 155); noon corresponds to wisdom in its light (n. 155); nostrils to perceptions (n. 97); meaning and correspondence of numbers (n. 73 note, 263). Occiput corresponds to wisdom (n. 251); olives correspond to affections for good and its uses (n. 520); “one hundred and forty and four” means all goods and truths in the complex (n. 73); things in accordance with Divine order correspond to heaven, things contrary to Divine order to hell (n. 113). “Paradise” signifies intelligence and wisdom (n. 111); wisdom compared to a palace (n. 270); “path” signifies truth leading to good (n. 479 note); “the poor” signifies a nation that longs for truth (n. 375), or those desirous of but lacking in knowledges of good and truth (n. 420). Quarters in heaven signify such things as pertain to those that dwell in them (n. 150). Right corresponds to good from which truth is derived (n. 118); righteousness signifies celestial good (n. 216); rocks signify faith (n. 188); and clefts in rock falsities (n. 488); roof of a house signifies what is inmost (n. 186 note). Sabbath means rest and peace (n. 287); season corresponds to variations in love and wisdom (n. 155, 166); shade to falsity (n. 589); smoke to falsity from evil (n. 570, 585); space to states (n. 17, 197); soot to falsities from hatred and revenge (n. 585); stars to knowledges of good and truth (n. 1); the correspondence of the Lord’s Divine human to “the stone at the dividing of the ways” (n. 534); sun signifies the Lord in respect to love (n. 1). Teeth correspond to outmosts in nature (n. 575); to thirst is to desire knowledge of good and truth (n. 420); correspondence between thought and writing in heaven (n. 262); times signify states (n. 165); trees correspond to knowledges of good and truth (n. 111); tribes signify all things of truth and good (n. 1). Vegetable foods correspond to affections for good and truth (n. 111); correspondence of various things of the vegetable kingdom (n. 109, 489). Walking corresponds to progressions of life (n. 590); wall signifies protecting truth (n. 73, 307); way means truth leading to good or falsity leading to evil (n. 479 note, 590); west signifies good obscurely perceived (n. 150); white signifies truth (n. 179); heaven and the church called the “wife” (n. 180, 371); wood corresponds to good (n. 223); woman to affections for good (n. 368); Word means Divine truth in the Lord from the Lord (n. 137). Youth corresponds to understanding of truth (n. 368). Zion means heaven and the church (n. 216).

Countenance, angels of the same society resemble each other (n. 47). Covering signifies something intellectual (n. 179 note).

Creation, all things created by means of Divine truth: the book of Genesis (n. 137).

Creator, fewness of the human race compared with the infinity of the Creator (n. 417 extract).

Cruelty of evil spirits toward one another (n. 573). Cunning, wholly antagonistic to innocence (n. 278).

Darkness signifies falsities from evil (n. 123, 553).

Daughters, sons and daughters signify procreated truths and goods (n. 382 [b]).

David signifies the Lord (n. 216, 526).

Dead, resurrection from the dead (Chap. 46); angels that attend man during resurrection from the dead (n. 391).

Death described (n. 445); man’s resurrection from the dead (Chap. 46); man’s rationality after death (n. 353, 464); man after death is such as his life has been in the world (Chap. 49, n. 535 note); man’s denial or acknowledgment of the Divine determines his condition after death (n. 584); man cannot be reformed after death (n. 480); man’s delights changed after death into corresponding delights (Chap. 50); by death man loses nothing that is really his own (n. 461); spiritual death (n. 80, 474); belief in life after death (n. 183); man’s intuition in regard to life after death due to influx (n. 602); first state after death (Chap. 51); condition immediately after death (n. 433); after death man is in complete human form (Chap. 47); after death man is possessed of every sense, and the memory, thought, and affection (Chap. 48, n. 464); the ruling love remains with man after death (n. 363); what a man acquires in the world he takes with him after death (n. 349); whatever is in man’s spirit in the body remains after death (n. 395); after death man continues to be such as is his will and his understanding therefrom (n. 474 note); after death man is his own love and his own will (n. 479); knowledge of no avail after death (n. 356 extract); repentance not possible after death (n. 527); those outside the church taught after death (n. 308); children after death (n. 332).

Decalogue, gives the laws for the three planes of life (n. 531).

Deceit, those that have been governed by deceit are the worst of all evil spirits (n. 578).

Deeds are nothing apart from thought and affection (n. 358); deeds of men influenced by angels (n. 391). (See Works.)

Degrees, discrete and continuous (n. 38, 211); degrees of interiors (n. 33, 34); degrees in correspondence (n. 104); in uses (n. 112); degrees of life in angels (n. 267, 270); degrees of life in man (n. 314 note); degrees of innocence (n. 280); degrees of intelligence in heaven (n. 469); in every angel and man there is an inmost or highest degree into which the Divine of the Lord first flows (n. 39); each angel has three degrees of life, but only one is open (n. 208).

Delights of the angels (n. 489); delights of angels of the inmost heaven (n. 270); delights of angels when in the good of life (n. 288); angels are in every delight of life when with their like (n. 44, 45); the delight of angels not in the outward things of heaven, but in what they represent (n. 411); delight of angels vanishes when evil spirits appear (n. 399). Delights of heaven (Chap. 42, n. 374); of heavenly peace (n. 285); of heavenly love (n. 558 [a]); delights of heaven are in accord with uses (n. 402); delights in labor and use in heaven (n. 393); delights of the rich in heaven (n. 361); examples of the delights of the good in heaven (n. 489, 506); delights of children in heaven (n. 337); in heaven to perform uses is the delight of everyone’s life (n. 219); in heaven delight is internal and spiritual (n. 395); delights of heaven not distinctly felt in the world (n. 401); Swedenborg permitted to experience heavenly delight (n. 413); effect of heavenly delight on evil spirits (n. 400). Delights of love of self (n. 556); adultery the reigning delight of hell (n. 384); delights of the evil after death (n. 512); delights of corporeal love (n. 481); delight in infernal fire (n. 570); delights of the body turn away from heaven (n. 398); all man’s delights are those of his ruling love (n. 396, 486); delights of man’s life changed after death into corresponding spiritual delights (Chap. 50, n. 487, 488); delights of marriage love (n. 379, 382 [a], 386); delights of innocence (n. 282); alternative delight and lack of delight renders the perception of good more exquisite (n. 158). Deluge, the church after the deluge (n. 327). Deserts, in the hells (n. 586).

Desire, intensity of desire affects the rapidity of journeys in heaven (n. 195).

Devil, evil is from the devil (n. 291); meaning of term (n. 311, 544); none created angels and cast out (n. 311). (See Lucifer, Satan.)

Dictation, the Lord spoke with the prophets by dictation through spirits (n. 254).

Dignity, angels’ places of abode depend upon their dignity (n. 183); angels ascribe their dignity to their use (n. 389); dignities and riches not real blessings (n. 364 note); to be exalted to dignities (n. 564). Direction in heaven (n. 142, 143, 151).

Dimensions, meaning of the three dimensions (n. 197). Disposition of little children in heaven (n. 338).

Distance in heaven is a matter of states of life (n. 42, 192 note, 195). Diversity, the basis of unity and perfection (n. 405).

Divine, angels cannot think of the Divine as three, because it is one (n. 2); a highest degree in all angels into which the Divine flows (n. 39); angels conceive of the Divine as in human form (n. 79); celestial angels receive the Divine more interiorly than spiritual angels (n. 21); angels see the Divine in all things of heaven through correspondence (n. 185, 270); the Divine flowing into the minds of angels (n. 489); divisions in heaven depend on the angels’ reception of the Divine of the Lord (Chap. 4). The Divine that goes forth from the Lord has the same order as the three heavens (n. 29); the Divine that goes forth from the Lord flows chiefly into marriage love (n. 371); the Divine that goes forth from the Lord is love (n. 17); the Lord distinguished in heaven by the Divine shining through (n. 55); the Divine was in the Lord from very conception (n. 86 extract); the Lord’s church is with all who acknowledge the Divine and live in charity (n. 308); what the Divine of the Lord is (n. 136); the Lord’s Divine Itself is far above his Divine in heaven. (n. 118 note). The Divine in the heavens (Chap. 3, n. 31); the Divine of the Lord makes heaven (Chap. 2, n. 55, 59, 304); true insight in regard to heaven is the Divine flowing in (n. 74); no one without a conception of the Divine can enter heaven (n. 82); in heaven no other Divine than the Divine human is recognized (n. 86 extract). Condition after death of those that believe in an invisible Divine (n. 3); all intelligence and wisdom that are separated from an acknowledgment of the Divine are false (n. 353); men who deny the Divine (n. 353, 354, 508); hypocrites are those that have not acknowledged the Divine (n. 458); an evil life is a denial of the Divine (n. 506); the Divine can temporarily turn evil spirits to the comprehension of truth (n. 455); love of self separates from the Divine (n. 558 [a], 561); what is contrary to Divine order is contrary to the Divine (n. 523); hells in which are those that have denied the Divine (n. 575); infernal fire in respect to the Divine (n. 570); the Divine alone is able to resist the hells (n. 592); men of the olden time had an idea of the Divine as human (n. 84); to live a moral life out of regard for the Divine (n. 319); how man’s interiors are formed from looking to the Divine (n. 351); confirmation of the Divine by the really wise (n. 356); man alienates himself from the Divine by self-love (n. 360); man has an inmost into which the Divine flows; beasts have not (n. 435); how the Divine flows into man (n. 512); denial or acknowledgment of the Divine determines man’s condition after death (n. 584); the Divine is worshiped in human form in other earths (n. 321); the Divine is in all good uses (n. 361); the Divine is charity toward the neighbor (n. 13), is love (n. 14), is the motive in spiritual life (n. 530); the first and chief thing of every religion is to acknowledge the Divine (n. 319); all things in the world spring from the Divine (n. 108); all power is from the Divine (n. 539); both worlds subsist from the Divine (n. 106); to glorify is to make Divine (n. 86 extract); peace springs from the union of the Divine with the Divine human (n. 286); looking to the Divine (n. 318); the Divine in the Word (n. 260); the Divine in marriage love (n. 371, 374, 384); the Divine created the universe for the human race (n. 417 extract).

Divisions in heaven (Chap. 4).

Doctrine, the essence of all doctrine is acknowledging the Divine human of the Lord (n. 227); the nature of true doctrine (n. 311 note); intelligence a matter of doctrine (n. 271); correspondence of various things to doctrine (n. 307); worship in heaven is in accordance with doctrine (n. 222); doctrines in the different heavens (n. 221, 227); mere knowledge of doctrine does not lead to heaven (n. 518); truths of doctrine (n. 455 note); Jerusalem signifies the church in which is genuine doctrine (n. 180 note, 188 note); a principle must be drawn from truths of doctrine (n. 356 extract); doctrine of the resurrection (n. 456); good spirits taught from doctrine (n. 516).

Dominion, heaven does not consist of glory and dominion (n. 6); love of dominion takes away marriage love (n. 380); two kinds of dominion (n. 564); dominion in the hells (n. 573).

Dwellings of angels (Chap. 21, n. 177); dwellings in heaven (n. 148, 149); dwellings in the hells (n. 151, 586); dwellings of those being prepared for heaven (n. 514).

Earth, its three kingdoms (n. 104); meaning of the Lord’s ruling (n. 5); the church the Lord’s heaven on earth (n. 57); the Lord’s church on earth resembles a man (n. 308); correspondence of heaven with all things of the earth (Chap. 13, n. 103); difference between marriages in heaven and on the earth (n. 382 [b]); inhabitants of all earths worship the Divine under a human form (n. 86 extract, 321); on some earths angels and spirits appear and talk with man (n. 249 note); men of this earth more in exteriors than those of others (n. 309); all earths inhabited (n. 417); Earths in the Universe quoted (n. 417).

East, in heaven is where the Lord is (n. 141); signifies love and its good clearly perceived (n. 150); those who dwell in the east in heaven (n. 148); in hell (n. 151).

Ecclesiastical, those that administer ecclesiastical affairs in heaven (n. 393). Edifices, church edifices in heaven (n. 223).

Education of children in heaven (n. 344).

Effect, uses take on form in the natural world and present themselves in effect (n. 96); effects of uses (n. 112); cause and effect (n. 303). (See Cause.)

Egypt signifies the natural (n. 307); Egyptians had a knowledge of correspondences (n. 87 note).

Elect, are those that are in the life of good and truth (n. 420).

Employment of angels (Chap. 41); employment in heaven is a delight from love of use (n. 393).

Ends, good as an end (n. 64); the Lord in regard to man looks only to ends, which are uses (n. 112 note); truth itself is the only end of heavenly intelligence (n. 347); knowledges are to be learned for the sake of use as an end (n. 356 extract). (See Uses.)

Enlightenment of those who love Divine wisdom (n. 265); is due to wisdom of thought (n. 473).

Envy, one of the evils of those in self-love (n. 562).

Equilibrium, man’s equilibrium between good and evil (n. 293); between heaven and hell (Chap. 62, n. 536, 537); difference between equilibrium in heaven and in hell (n. 591); its universal necessity (n. 589); what spiritual freedom or equilibrium is (n. 597); man is in freedom by means of the equilibrium between heaven and hell (Chap. 63).

Esse, the first or very being (n. 9); innocence of the being [esse] of all good (n. 281).

Essence, the Lord’s Divine essence (n. 549).

Eternity means infinite state, not infinite time, to the angels (n. 167); development of angels to eternity (n. 469).

Evils, Evil, man born into evils (n. 293, 393, 424); are from love of self and the world (n. 342 note, 359, 555); evils of those in self-love (n. 562); are removed by the Lord (n. 359); how man may get rid of his evils (n. 598); becomes harder for man to resist evils if he wills them (n. 553); evils and falsities open many gates to hell (n. 430); all in the hells are in evils and falsities therefrom (Chap. 58); infernal societies distinguished by the nature of their evils (n. 588); are disclosed in the other life (n. 462 [b]); are made manifest during second state after death (n. 497). Evil is from the devil (n. 291); flows into man from hell (n. 546); continually ascends out of hell (n. 591); evil spirits appear in the form of their own evil (n. 131, 553); to be led by what is one’s own is to be led by evil (n. 558 [a]); everything done from man himself is in itself evil (n. 484); man the cause of his own evil (n. 547); how man appropriates evil to himself (n. 302); influx of evil (n. 603 extract); hereditary evil (n. 341); equilibrium between good and evil (n. 537, 589); those that are in evil are not in marriage love (n. 377); peace impossible to those in evil (n. 290); evil carries its own punishment with it (n. 509, 550); he that has been in evil in the world is foolish and insane in the other life (n. 505); black clouds in the other world are from evil (n. 549). With the evil knowledges become falsities (n. 356 extract); truths that the evil have are put away in the world of spirits (n. 425); the good and evil are separated at the dividing of the ways (n. 534); their condition after death (n. 506, 512); their motives (n. 530); their belief about heaven and hell (n. 470, 526); their delight in darkness in the other life (n. 488); their delight after death in the stench that corresponds to their own evil (n. 429); they are restrained in the world by outward circumstances (n. 577); to do good to the evil is to do evil to the good (n. 390 note). (See Falsity.)

Existence, what it is (n. 9); depends upon connection with the First (n. 37); impossible apart from a substantial subject (n. 434); depends upon equilibrium (n. 589).

Existere, the Divine human was the Divine outgo (existere) (n. 86 extract). Extension of spheres (n. 49); is not determinate in heaven (n. 85). Exteriors, what man’s exteriors are (n. 304); appearance of the exteriors of the good and evil (n. 481); exteriors of man’s spirit (n. 492); are separated after death (n. 501); first state after death is one of exteriors (n. 491); are laid asleep in man’s second state after death (n. 499). (See Interiors.)

Externals, men of this earth more in externals than men of the other earths (n. 309); interest of evil spirits in externals (n. 496). (See Internals.) Eyes correspond to understanding (n. 97, 155); correspond to truths from good (n. 232 note); natural and spiritual eyes (n. 171); angels can be seen with the eyes of the spirit only (n. 76); angels’ eyes see from interiors (n. 157); children in the Greatest Man are in the province of the eyes (n. 333); sensation of rolling off a coat from the eye during resuscitation (n. 450).

Face, correspondence shown in the face (n. 91); in the heavens the interior affections shine forth from the face (n. 47, 48, 123); is the outward form of the interiors (n. 143, 251, 272); all faces differ because all ruling loves differ (n. 486); in the world of spirits the face is changed to correspond with the ruling affection (n. 457); beauty of face in heaven (n. 414); in the spiritual world each one has before his face those in like love with himself (n. 552); faces of evil spirits (n. 553); faces of hypocrites (n. 458); the direction of the face in the hells (n. 151); angels speak by the face (n. 244); sensation of something being rolled off from the face during resuscitation (n. 450); representative face that appeared to Swedenborg (n. 47).

Faculty, firmament signifies the intellectual faculty (n. 347); perfecting the spiritual-rational faculty in heaven (n. 489); man has interior and exterior faculties (n. 351); the rational faculty has its birth by means of knowledges (n. 356 extract); the rational faculty like a garden (n. 461); how the rational faculty may be cultivated (n. 468).

Faith, what it is, and its relation to truth (n. 148, 364, 480, 482); rocks signify faith (n. 188); moon signifies faith (n. 119); good of faith corresponds to light: good of faith is truth from good (n. 118); truths of faith (n. 7); confirmation of truths of faith (n. 356 extract); everything of faith is truth (n. 232, 473 note); condition after death of those that enter from knowledges into truths of faith (n. 365 note); truths of faith as a motive (n. 472); celestial angels do not reason about truths of faith, spiritual angels do (n. 25 note, 270 note); angels of the inmost heaven do not know what it is to believe or to have faith (n. 270); its relation to life (n. 526); those who separate faith from life (n. 2); faith alone does not lead to heaven (n. 521); is not received through baptism (n. 329); faith of the heathen (n. 324); truths of faith received by the heathen (n. 325); Africans in heaven simply accept the doctrine of faith (n. 326); those who have converted many to the faith not necessarily intelligent in the heavenly sense (n. 346); an invisible Divine cannot be an object of faith (n. 3). When faith and love rule they are in all the particulars of man’s life (n. 58 note); faith without love perishes (n. 136); angelic changes of state mean changes in respect to love and faith (n. 154); all things in the interiors of the angels have relation to love and faith (n. 173); holiness is in love and faith (n. 224); influx into man’s love and faith (n. 297); heaven is for all that live a life of faith and love (n. 357); conjunction of faith and love essential to reformation (n. 424); faith separated from love is not faith but mere knowledge (n. 474); faith and love in relation to works (n. 473); man’s life after death is his love and his faith therefrom (n. 476); faith is affection for truth going forth from heavenly love (n. 480, 482); faith determines the quality of love to the neighbor (n. 558 [b]).

Fallacies of the senses cannot easily be dispelled (n. 356 extract).

Falsity, all things that correspond to hell have relation to evil and falsity (n. 113); darkness signifies falsity from evil (n. 123); confirmation of the falsities of evil (n. 153); falsities from evil have no power (n. 233); knowledges become falsities with the evil (n. 356 extract); evil and falsity in adultery (n. 374, 384); evil appears as good and falsity as truth to evil spirits (n. 455); man born into evil and falsity (n. 202 note, 523 note); smoke in the Word means falsity from evil (n. 570). Falsity in the teaching of enthusiastic spirits (n. 249); heathen in the other life not burdened with falsities of doctrine (n. 321); falsities may appear as truths in natural light (n. 352); eagerly accepted in the other life by those that have denied the Divine (n. 354); those in falsities are not in true marriage love (n. 377); the falsities of the good are put away in the world of spirits (n. 425, 513); falsities are all disclosed in the other life (n. 462 [b]); those without real faith are let down into falsities (n. 482); from truth anyone can perceive falsities, but not vice versa (n. 487); falsity is powerless (n. 539); “gnashing of teeth” in hell is the continual combat of falsities with one another (n. 575); equilibrium between truth and falsity (n. 589).

Father, condition after death of those in the church who acknowledge the Father only (n. 3, 6); the union of the Lord with the Father was as between soul and body (n. 86 extract); mother and father signify truth conjoined to good (n. 382 [b]).

Fear, fear of consequences and obsession (n. 257 note); hells ruled by means of fear (n. 543).

Feasts, marriage feasts in heaven (n. 383).

Feet, the first heaven forms the feet and arms of the Greatest Man (n. 65); their correspondence (n. 97).

Fibers, nerve fibers (n. 212); heart fibers (n. 413).

Fighting of children destroys their mutual love (n. 344).

Fire corresponds to love (n. 13, 118); in the Word fire means the heat of man’s life (n. 568, 570); holy fire means the heat of heaven (n. 134); infernal fire of those that have denied the Divine (n. 354); corresponds to hatred and revenge (n. 585); what hell fire is (Chap. 59). First or esse, or very being (n. 9); use is the first and the last (n. 112 note); all things must be connected through intermediates with the First (n. 37, 106, 303).

Flowers in heaven (n. 176, 185).

Food, correspondence of vegetable foods (n. 111); what constitutes spiritual food (n. 340 note).

Force is that which acts and reacts (n. 589).

Forehead, the Lord sees the angels in the forehead because it corresponds to love (n. 145); influx of the Lord is into the forehead (n. 251). Forests in the hells (n. 585).

Form, form of anything is in accordance with its order (n. 201); correspondences are the forms in which uses are clothed (n. 112); uses take on form in the natural world (n. 96); Divine order takes on its form in outmosts (n. 315); the most perfect forms (n. 62); truth the form of good (n. 107); form of good and truth (n. 460); of spirits (n. 363, 454, 517); of evil spirits (n. 314, 553); every angel is in complete human form (Chap. 10, n. 73, 77); form of angelic thought (n. 266); form of heaven (Chap. 23, n. 60, 94, 99, 200, 211); angelic speech flows in the form of heaven (n. 242); some idea of the form of heaven can be gained by the study of the human body (n. 212); the form of the spirit (n. 434, 435 , 453); a spirit’s face is the outward form of his affection (n. 457); the face the outward form of the interiors (n. 143); written forms in heaven (n. 260); the simple have no concep tion of anything apart from form (n. 74); God cannot be thought of except in human form (n. 86 extract); the Divine in human form (n. 79); variety arranged in heavenly form constitutes perfection (n. 71); man an image of heaven in his internal form (n. 99); form of man after death (Chap. 47); man by creation is Divine order in form (n. 523 note); everything that exists interiorly in man exists in forms which are substances (n. 418).

Foundations signify truths on which the church is established (n. 187); the Word serves in place of man as a foundation for heaven (n. 305). Freedom is from love (n. 380); pertains to love and affection (n. 45 note, 293 note); freedom and marriage love (n. 380); freedom of the angels (n. 44, 45); freedom in the world of spirits (n. 590); freedom of the evil in the other life (n. 506); man’s freedom (n. 293, 298, 598); freedom of man due to equilibrium between heaven and hell (Chap. 63, n. 537, 599); freedom is equilibrium of the spiritual world (n. 589); what spiritual freedom or equilibrium is (n. 597). (See also extracts from Arcana Coelestia in n. 603.)

Friends, recognized in the world of spirits (n. 494, 495). Friendship (See Relationship.)

Fruit, good works compared to fruit on account of correspondence (n. 111); fruits in heaven correspond to the good of love (n. 176, 185); correspond to affections for good and truth (n. 520).

Function, the government of heavenly societies depends on their functions (n. 213, 217); greater variety of functions in heaven than on earth (n. 393); functions cannot be performed in heaven by one who looks to self- honor (n. 389).

Gabriel is an angelic society (n. 52).

Gardens, their correspondence (n. 111); gardens in heaven (n. 184, 185).

Garments, signification of garments in the Word (n. 365); garments of angels (Chap. 20); garments in the hells (n. 182); garments of spirits entering heaven (n. 519); the Lord’s garments represent the Divine truth (n. 129).

Gates, their correspondence (n. 187 note); gates of heaven and hell (n. 428, 430, 583, 585).

Generals, generals in the most perfect forms (n. 62); generals and their parts (n. 64); numbers involve generals, words particulars (n. 263); generals and particulars of angelic wisdom (n. 267); generals and particulars of heavenly affection (n. 413).

Generation, its signification (n. 382 [b]).

Genii, who they are (n. 123, 578); look toward darkness (n. 151); dwell in the hell that is behind (n. 311); the nature of their malice (n. 579); are in the western quarter (n. 596).

Girls, their training in heaven (n. 391). Glorification of the Lord (n. 86 extract.)

Glory, its correspondence (n. 1); heaven does not consist of glory (n. 6); glory of angels (n. 25, 26); glory not the end of heavenly intelligence (n. 347).

God, the Lord the God of heaven (n. 2, 5); He is order (n. 57); how the simple think of God (n. 82); the sensual man cannot get a true idea of God as Man (n. 85, 86); He cannot be thought of except in human form (n. 86 extract); meaning of having God before the eyes (n. 143); peace of those that are content in God (n. 284); all good from God (n. 291); heathen readily accept the true ideas of God (n. 321); order is from the supreme God (n. 322); the God of the most ancient church (n. 327 note); spirits who thought that heavenly joy consisted in praising God (n. 404); everywhere in the universe the Lord acknowledged as God (n. 417); beasts cannot think about God (n. 435); God never turns from man or casts him into hell (n. 545).

Good, all good is from God (n. 291); influx of good (n. 603 extract); the common good (n. 64); good of love (n. 7); all good pertains to love (n. 23); to love good is to will it and do it (n. 15); its relation to love to the neighbor (n. 558 [b]); good belongs to the will (n. 26); alternate delight and lack of delight renders this perception of good more exquisite (n. 158); unless doing good is joined with willing good and thinking good there is no salvation (n. 535 note); those who separate faith and good (n. 2); good done from self is not good (n. 8, 556); when a man looks to himself in the good that he does (n. 558 [a]); in the hells none are in truths and goods (n. 551); man in equilibrium between good and evil (n. 293); to do good to the evil is to do evil to the good (n. 390 note); equilibrium between evil and good (n. 537, 589); for every good there is an opposite evil (n. 541); when a man’s spirit is released it is either in his good or in his evil (n. 577); man must be in good to be able to see evils (n. 598); all good increases immeasurably in the other life (n. 406); good of others the desire of the angels (n. 408); angels are near to or far from man according as he is in good (n. 391); good of life of angels (n. 288); one angel’s good differs from another’s (n. 231); angels receive the things of heaven according to the quality of the good that is in them from the Lord (n. 53); angels separated into societies according to the differences in their good of love and faith (n. 41, 42, 45); the good of love and faith makes heaven (n. 51); a church is a church insofar as the good of love and faith reigns therein (n. 57); good of love corresponds to fire and good of faith to light (n. 118); in heaven trees bear fruit in accordance with the good of love (n. 176); priesthood signifies good of love in the Lord (n. 226); those that “shine forth as the sun” receive the good of love directly from the Lord (n. 348); good that goes forth from the lord is a likeness of him (n. 16); how those in good think of the Lord (n. 86 extract); the belief of those in good in regard to heaven (n. 176); insofar as one ascribes the use he performs to the Lord he performs that use from good (n. 390); good of love to the Lord as a motive (n. 472); good flows into man from the Lord (n. 546); love to the Lord from the Lord is the origin of the good of all in heaven (n. 72); those in like good recognize each other in heaven (n. 46); in heaven good is the neighbor (n. 64); the good of the spiritual kingdom is the good of charity (n. 215, 241); all forms of government in heaven look to the public good (n. 217); the end in heaven is the common good (n. 217, 418); rational activity of the spirits who have been in good in the world (n. 505); good continually descends from heaven (n. 591); good of inno cence (n. 283); those in a state of innocence do not attribute good to themselves (n. 218); innocence the being [esse] of all good (n. 281); conjunction of innocence and peace like that of good and its delight (n. 288); good in relation to the Greatest Man (n. 96); anything good is good in the measure of its use (n. 107); every good has its delight and quality from use (n. 112 note, 517 note); wisdom is loving use that is the good of others (n. 390); the general use the general good (n. 392); good used as a means is not good (n. 499); love of good and of use the basis of the dominion of love of the neighbor (n. 564). Gold, silver, and copper signify respectively celestial, spiritual, and natural good (n. 115); flames correspond to good (n. 179); length means a state of good (n. 197); in the Word righteousness signifies celestial good, and judgment spiritual good (n. 216); bread signifies every good (n. 340 note). Training of the simple good in heaven (n. 391, 527); their falsities removed in the world of spirits (n. 425); their internal and external thought make one by correspondence (n. 499). Divine good the heat of heaven (n. 117, 134); Divine order is caused by Divine good flowing forth from the Lord (n. 107, 523 note); Divine good that goes forth from the Lord is innocence itself (n. 282); Divine good is what makes heaven in general and particular (n. 397). Goods are in triple order (n. 31 note); goods in heaven in infinite variety (n. 41); sharing of all goods in heaven (n. 49 note, 268); heavenly societies vary according to goods (n. 387); heavenly love consists in loving goods for the sake of goods (n. 557).

Good and truth, truth is the form of good (n. 107); the form of good and truth (n. 460); truth the sole receptacle of good (n. 371); knowledges are receptacles for good and truth (n. 356 extract); the outer memory as a seat for good and truth (n. 466); spiritual truths relate to the good of love and truth of faith (n. 468); spiritual goods and truths are learned from heaven, not from the world (n. 512); what a man looks upon as good and truth (n. 423); all things in the universe have relation to good and truth (n. 137); all things that exist according to order have relation to good and truth (n. 473 note); power of good and truth (n. 137, 232); truths apart from good (n. 136 note); influx into man’s good and truth (n. 297); good and truth conjoined in a man are not two but one (n. 372); good and truth can only be conjoined by means of innocence (n. 281); innocence a receptacle for good and truth (n. 329); those in the innocence of wisdom know no truth and do no good from themselves (n. 279); the innocence of children the plane for all affection for good and truth (n. 341); good of children not spiritual good, but becomes such by the implantation of truth (n. 277 note); children guided in heaven into knowledges of truth and affection for good (n. 334); reception of good and truth by children in heaven (n. 336, 344); spiritual life is fed by affection for good and truth (n. 111); angels are given houses according to their perception of good and truth (n. 190); angels affiliated according to the nature of their good and truth (n. 205); peace springs from the conjunction of good and truth in each angel (n. 286); Divine peace is in good, but not in truth apart from good (n. 287 note); true intelligence and wisdom is seeing and perceiving what is true and good (n. 351, 469); everyone can acknowledge truths, but only the good can perceive them (n. 153); reception of the Lord means reception of good and truth from him (n. 80); recognized in heaven that all good and truth are from the Lord (n. 8); every good and truth that goes forth from the Lord and makes heaven is in the human form (n. 460); every angel is in his own truth and good (n. 231); good and truth open man’s gate to heaven (n. 430); spiritual birth effected through a knowledge of good and truth (n. 345); all received into heaven who have loved truth and good (n. 350); what a man receives in heaven depends upon the degree of his affection for good and truth (n. 349); delights of the soul are affections for good and truth (n. 396); delights that descend from the conjunction of good and truth (n. 489); their interest in goods and truths show the true nature of spirits in the first state after death (n. 496); Africans readily receive goods and truths in heaven (n. 326); man is man from his ability to understand what is true and to will what is good (n. 60); truth is changed into good as soon as it enters into the will (n. 26); the will relates to good, the understanding to truth (n. 137); the understanding and will of the angels are continually being perfected by means of truths of intelligence and goods of love (n. 221); what man understands he calls truth, and what he wills he calls good (n. 231); good and truth make the will and understanding (n. 463 note); man is loved by the Lord to the extent that his will is formed from good and his understanding from truth (n. 350); those in the arms and hands of the Greatest Man are in the power of truth from good (n. 96); good of faith is in its essence truth from good (n. 118); only those in truths from good can speak with angels (n. 250); all spiritual power arises from truth from good (n. 538, 539); good and truth in relation to marriage (n. 374-382); no marriage love without the love of good and truth (n. 381); procreation of good and truth in heavenly marriages (n. 382 [b]); antagonism toward goods and truths of the church of those in self-love (n. 562); evil appears as good and falsity as truth to evil spirits (n. 455). Trees correspond to knowledges of good and truth, their fruit to affections for good and truth (n. 111); all things that correspond to heaven have relation to good and truth (n. 113); iron signifies truth apart from good (n. 115); light corresponds to truth from good (n. 179); in heaven houses correspond to the good of the angels, and the things outside to truths from good (n. 186); “the twelve gates of the New Jerusalem” signify the truths of the church leading to good (n. 187); measurements of the New Jerusalem signify goods and truths of doctrine (n. 307); in the Word righteousness is predicated of good and judgment of truth (n. 348 note); in heaven good of use looks like gold, and truth of use like silver (n. 361); signification of garments in relation to good and truth (n. 365); colors in heaven are manifestations of truth from good (n. 356 note); truth is to good as water is to bread (n. 375 note); the “elect” means those that are in a life of good and truth (n. 420); a “way” means truth leading to good (n. 479 note, 590). Divine good and Divine truth go forth from the Lord, and man’s reception of them determines his life (n. 9, 30); interiors are opened by the reception of Divine good and Divine truth (n. 33); order exists by means of them (n. 77 note); Divine truth, which was himself, the Lord united with Divine good which was in himself (n. 86 extract); that which goes forth from the Lord as a sun is in essence Divine good united to Divine truth (n. 127, 133); Divine good and Divine truth not in the Lord but from him (n. 139); the Lord’s “flesh” signifies Divine good, his “blood” Divine truth (n. 147); angels as receptions of Divine good and Divine truth (n. 232); so far as an angel is in innocence he is in Divine good and Divine truth (n. 280); in heaven those are called wise that are in good, that is, those that apply Divine truth to the life (n. 348); Divine truth and Divine good flow chiefly into marriage love (n. 370); the hells are ruled by the outflow of Divine good and Divine truth from the heavens (n. 543).

Goodness and charity produce heavenly beauty (n. 414); what true goodness is (n. 481, 495).

Government in heaven (Chap. 24); it differs in the various societies and heavens (n. 213, 217); government in the spiritual kingdom is called judgment (n. 215); government in heaven is preeminent in love and wisdom (n. 218); government of heaven is by the Lord (n. 406); government of the hells (n. 220, 543).

Governors, in the spiritual kingdom (n. 215); in heaven they put the good of others first (n. 218); governors in the hells (n. 220).

Gravitation and the common center in heaven (n. 142). Greatness in heaven (n. 408).

Habitation, heaven called a habitation of peace (n. 287). (See Abode and House.)

Hands signify power (n. 97, 231).

Happiness in heaven (Chap. 42, n. 6, 268); external happiness (n. 34); how the Lord holds men in happiness (n. 45); love to the Lord wills the happiness of all (n. 399); spirits that believed that heavenly happiness consists in idleness (n. 403); in heaven he that is least is happiest (n. 408); happiness permitted to those that enter the other life (n. 412). Hatred in infernal marriages (n. 377); hatred of evil spirits for holy things (n. 570).

Head, its correspondence (n. 97, 251); head of the Greatest Man (n. 65); in heaven no one allowed to look at the back of the head of another (n. 144).

Hearing, organ of hearing affected from within by the speech of angels (n. 248); angels of inmost heaven taught by hearing (n. 271); use and delight of hearing (n. 402); hearing in the spiritual world (n. 462). Heart, its correspondence (n. 95, 96); the church where the Word is is like the heart and lungs of a man (n. 308); the spirit remains in the body as long as the heart beats (n. 447); all vital motion depends upon the motion of the heart and lungs (n. 446).

Heat is from love (n. 14, 447); corre sponds to love (n. 135); heat of heaven (Chap. 15, n. 117, 133, 134, 226); heat has two origins, the sun of heaven and the sun of the world (n. 567); heat of man’s life (n. 568); heat of heaven unendurable to those in corporeal love (n. 481); effect of heavenly heat in the hells (n. 572); heat in the hells (n. 134 note); heat from hell excites lusts in man (n. 571); the products of heat depend upon what it shines upon (n. 569).

Heaven, Heavens, heaven is a common sharing of all with each (n. 73); in heaven there is a sharing of thoughts and affections (n. 369); in heaven the interiors are not hidden (n. 131); the order of interiors in heaven (n. 499); speech and thought one in heaven (n. 2); its topography (n. 188); their situations (n. 207, 209, 583); their arrangement (n. 96); its form (Chap. 23, n. 200, 212); the three heavens (n. 20-29, 33); internal and external in each (n. 32); separated by differences of state (n. 193); those in the inmost heaven not clothed (n. 179); its two kingdoms (n. 20); the kingdoms united by intermediate societies (n. 27); societies in heaven (Chap. 6, 7); all conjoined by influx (n. 37, 208); how arranged to maintain an equilibrium (n. 594); the doctrines of the different heavens (n. 227); the extent of the uninhabited heaven (n. 419); the four quarters in heaven (Chap. 16); its immensity (Chap. 43); is a whole from various parts arranged in most perfect form (n. 56); all things in heaven organized according to Divine order (n. 389); it is perfected by greater and greater fullness (n. 71); it is in infinite variety (n. 405); all heaven in the aggregate reflects a single man (Chap. 8, n. 418); is in the form of a man (n. 62, 94, 99); the Greatest Man (n. 6, 86 extract); man a heaven in miniature (n. 30); man created in the form of heaven (n. 454); man an image of heaven in his internal form (n. 99); heaven terminates in and rests upon the bodily parts of man (n. 100); without the human race heaven would be like a house without a foundation (n. 304); man born for heaven (n. 82, 324); proof that heaven is from the human race (n. 314); the seed ground of heaven is in outmosts (n. 315); how man may live the life of heaven (n. 529); life that leads to heaven (Chap. 55); how the good are prepared for heaven (n. 512, 513); how spirits are introduced into heaven (n. 519); ways to heaven (n. 359, 520, 534); daily entrance into heaven (n. 593); conjunction of heaven with man and the human race (Chap. 33, 34); its conjunction with the world (n. 112, 252); there is a correspondence of heaven with all things of the earth (Chap. 13); correspondence of all things of heaven with all things of man (Chap. 12); all correspondence with heaven is with the Lord’s Divine human (n. 101); from the Lord’s Divine human heaven as a whole and in part reflects man (Chap. 11); the Divine human flows into heaven and makes heaven (n. 86 extract); man’s communication with heaven (n. 204); when men talk with angels they also see the things of heaven (n. 252); heaven opened to interior sight (n. 171); those of the ancient church had communication with heaven by means of correspondences (n. 87); heaven not received through baptism (n. 329); no one without a conception of the Divine can enter heaven (n. 2, 82); the Lord the God of heaven (n. 2, 5); degrees in heaven (n. 34, 38 note, 39); heaven flows into the functions and uses of the bodily members (n. 96); uses in heaven (n. 361); renewed youth in heaven (n. 414); employment in heaven (Chap. 41); communication of all things in heaven (n. 268); dominion in heaven (n. 564); worship in heaven (Chap. 25); government in heaven (Chap. 24); those that administer ecclesiastical affairs and preach in heaven (n. 393); writing in heaven (Chap. 29); writing varies in the different heavens (n. 261); influx from heaven to heaven (n. 206, 207); light and heat in heaven (Chap. 15, n. 567); nothing in heaven to correspond to night (n. 155); marriages and marriage love in heaven (Chap. 40); why heaven is likened in the Word to marriage (n. 371); heaven a marriage of good and truth (n. 374); advance of marriage love toward heaven (n. 386); the wise and simple in heaven (Chap. 37); simple-minded in heaven (n. 18); rich and poor in heaven (Chap. 39); the poor instructed in heaven (n. 364); the heathen in heaven (Chap. 36); Chinese, Jews, and Africans in heaven (n. 326); conjunction of heaven with those outside the church (n. 308); “a new heaven and a new earth” means a new church (n. 307); the church the Lord’s heaven on earth (n. 57); the sun in heaven (Chap. 14); all things seen in heaven originate from the Lord as a sun (n. 117); in heaven all things come from the Lord (n. 173); the distances of the various heavens from the Lord as a sun (n. 120); all in heaven turned continually to the Lord as a sun or as a moon (n. 123); all things determined in heaven according to the Lord’s presence (n. 199); the Lord often appears in heaven as an angel, but not in person (n. 121); heaven is heaven from the Lord’s Divine (n. 304); the state of heaven before the Lord’s coming (n. 86 extract); life of heaven implanted in all by the Lord (n. 522); the life that leads to heaven a life in the world (n. 358, 360, 535); all are received into heaven who have loved truth and good (n. 350); heaven consists of all from the beginning of this earth that have lived a good life (n. 415, 416); he who has heaven in himself has it in all things least and greatest (n. 58); heaven is within one (n. 33, 319); is within the angels (n. 53); heaven in each one differs (n. 319); space in heaven (Chap. 22); time in heaven (Chap. 18); no time or space in heaven, but a progression of all things (n. 163); extension in heaven is not determinate (n. 85); the three dimensions in heaven (n. 197); representatives and appearances in heaven (Chap. 19); appearances in heaven illustrated (n. 176); in heaven people often appear to be where their look is fixed (n. 121); nature of objects in heaven (n. 171, 172); things that appear to the angels have real existence (n. 175); many objects in heaven described (n. 189); houses, gardens, cities, palaces, etc., in heaven (n. 184, 185); appearance of external things in heaven changes with the changes of the angels’ interiors (n. 156); appearances in heaven the same as in the world (n. 464); delights of the landscape, etc., in heaven (n. 489); joy and happiness in heaven (Chap. 42); delights of heaven (n. 397, 399); variety of uses and delights the basis of heaven (n. 405); two distinct loves in heaven, love to the Lord and love toward the neighbor (n. 15); love to the Lord the universal ruling love in heaven (n. 486); love the foundation of heaven (n. 386); all are conjoined by love in heaven (n. 14); love of rule not possible in heaven (n. 407); the Word in heaven (n. 259); man would have been separated from heaven if it had not been for the Word (n. 309); heaven is stored up in man’s innocence (n. 276); all in heaven are in innocence (n. 280); inmost in all the good of heaven is innocence (n. 282); peace and innocence the two inmost things of heaven (n. 285); heaven called a habitation of peace (n. 287); heaven is for all who have lived a life of love and peace (n. 357); life in heaven (n. 506); so far as one is in the form of heaven he is in heaven (n. 203); man has heaven within him to the extent that he wills and does truths (n. 425); those in heaven are in the Lord and the Lord in them (n. 11); heaven is where the Lord is acknowledged and loved (n. 56); all in heaven act as one from the Lord (n. 64); in heaven the Lord is the All-in-all because he is the ruling love (n. 58); truths that are in the light of heaven (n. 356 extract); little children in heaven (Chap. 37, n. 4); mere admission into heaven does not give heavenly joy (n. 525); no one enters heaven by mercy apart from means (Chap. 54, n. 54); self-love separates from heaven (n. 357); those that do not perform uses for the general good are cast out of heaven (n. 64); spirits that have confirmed themselves in a belief in their own power not admitted to heaven (n. 10); experience in heaven of those that do not belong there (n. 40, 54); suffering of evil spirits in heaven (n. 400, 481); the sensual man cannot get a true idea of heaven (n. 85, 86); man’s intention in regard to life after death due to influx from heaven (n. 607); good spirits grieved at the ignorance in the church in regard to the things of heaven (n. 77); man’s erroneous ideas about his relations with heaven (n. 302); erroneous ideas in regard to the extent of heaven (n. 420). Erroneous beliefs in the world in regard to heaven and hell (n. 311-313); man conjoined both to heaven and to hell (n. 599); man’s ruling love is heaven or hell (n. 477); world of spirits the intermediate state between heaven and hell (n. 421); equilibrium between heaven and hell (Chap. 62, n. 536); difference between the equilibrium of heaven and that of hell (n. 591); gates of heaven and hell (n. 428); preparation for heaven and hell (n. 430); heaven and hell are separated by a difference in state (n. 193, 400); heaven and hell are from the human race (Chap. 35). (See Affection, Angel, Charity, Divine, Good, Man, Marriage, Society, State, Wisdom.)

Hebrew, in some respects it coincides with the language of heaven (n. 236); vowels in Hebrew (n. 241); ancient Hebrew (n. 260).

Height means a distinction between good and truth according to degrees (n. 197).

Hell, Hells, their appearance, situation, and number (Chap. 61, n. 583, 584, 586, 588); societies in hell (n. 294, 542, 588); in general there are three hells (n. 542); they are at different distances according to their opposition to good (n. 120); their position in detail known to the Lord alone (n. 587); ordered according to the varieties of evil (n. 588); “satan,” “Lucifer,” etc., mean the different hells (n. 544); communication between them (n. 588); two kingdoms in hell (n. 596); quarters, divisions, and limits of hell (n. 151, 587); hell in infinite variety (n. 405); how it is arranged to maintain an equilibrium (n. 594); the hell that is behind is called the “devil,” the hell that is in front called “satan” (n. 311); hells of the genii entirely closed up (n. 579); the hells opposed to the celestial kingdom are not allowed to flow toward the spiritual kingdom (n. 596); how they are prevented from overcoming heaven (n. 594, 595); how they are ruled by the Lord (Chap. 56, n. 543); are restrained by certain angels (n. 391); are restrained by means of torment (n. 581); the government one of love of self and the world (n. 200, 554); love of self the universal ruling love in hell (n. 486); dominion from love of self leads to hell (n. 564); daily entrance into hell (n. 593); way to hell described (n. 534); its gates (n. 583, 585); how evil spirits turn from the Lord and cast themselves into hell (n. 548, 510); why evil spirits fall into hell head down (n. 588 [b]); no one cast into hell by the Lord (Chap. 57); how some are cast into hell (n. 491); those that profess faith alone are cast into hell (n. 482); spirits of obsession cast into hell (n. 257); those that profane truths are cast into the lowest hell (n. 456); the merely natural man is in hell (n. 531); the rich of the world who have denied the Divine are in hell (n. 362); hell of those that have been governed by deceit (n. 578); changes of state in hell (n. 161); first state of those entering hell (n. 462 [b]); all in the hells turned to their own loves (n. 552); those in hell look backward away from the Lord (n. 123, 151); all in the hells are in evils and falsities therefrom (Chap. 58); those in the hells appear to others as monsters (n. 80, 131); to those in the hells the sun of heaven is thick darkness (n. 122 note); those in the hells appear clothed in repulsive garments (n. 182); senses of those in the hells are very imperfect (n. 246); some in the hells know that what they believe is false but cannot resist the delights of their love (n. 455); those in hell cannot be saved (n. 595); speech in hell (n. 245, 553); lust in hell (n. 571); forms, voice, etc., of evil spirits (n. 553); torments in hell (n. 573, 574); gnashing of teeth in hell (n. 575); nature of the light (n. 584); what hell fire is (Chap. 59, n. 571, 572); heat in the hells (n. 134 note); its value and evil (n. 577); power in hell (n. 233); no power in hell (n. 539); life in hell called spiritual death (n. 80); exhalations of falsity and lusts from the hells (n. 538, 574); evil continually ascends out of hell (n. 591); hell in man (n. 425, 547); evil men’s communication with hell (n. 204); we are saved by the Lord from the hell of our own evils (n. 342); there would be no hell if men could be saved by mercy apart from means (n. 524); advance of adultery toward hell (n. 386); all things contrary to Divine order correspond to hell (n. 113); vastation accomplished by means of the hells (n. 513 note); their antagonism toward innocence (n. 283). (See Heaven.)

Heresy, the sense of the letter may beget heresies (n. 311, 455). Heredity, evil heredity (n. 509).

Hills signify spiritual love (n. 188).

Higher and lower designate interior and exterior (n. 22). Holiness, true and counterfeit (n. 224).

Holy, Divine truth called the holy (n. 140). Holy Supper (n. 111).

Honesty, motives of honesty (n. 358); love of honesty (n. 468); what true honesty is (n. 481); how it is made spiritual (n. 512).

Honor, how angels think about dignity and honor (n. 389).

Houses in heaven (n. 184, 489); signification of houses of wood and stone (n. 186 note); houses of angels (n. 180, 186); house of God (n. 223); in each house in heaven there is a government of servant and master (n. 219); the house of the wedding feast means heaven and the church (n. 180).

Human, why the Lord’s human is Divine (n. 86 extract); the Lord glorified his human and made it Divine (n. 316); the Lord’s Divine human (n. 86 extract); the Divine human exists only in the Lord (n. 79); heaven as a whole and in part reflects man from the Lord’s Divine human (Chap. 11); all correspondence with heaven is with the Lord’s Divine human (n. 101); in the Word the Lord’s “flesh” signifies his Divine human (n. 147 note); the temple represents the Lord’s Divine human (n. 187); the form of heaven is from the Lord’s Divine human (n. 212); the essential of all doctrines is acknowledgment of the Lord’s Divine human (n. 227); direct influx is from the Divine human (n. 297); correspondence of the Lord’s Divine human (n. 534).

Hunger, Hungry, all angels hunger for wisdom (n. 274); means those desirous of knowledge of good and truth (n. 420).

Husband, why the Lord is called the husband (n. 80, 371); husband and wife after death (n. 368, 494); true marriage love not possible between one husband and several wives (n. 379).

Hypocrites in heaven (n. 48, 68); what they are (n. 458); their speech (n. 245); their external memory (n. 466); cast into hell (n. 491); the merely natural man a hypocrite (n. 531); hypocrites in the other life (n. 551), are the worst of all evil spirits (n. 578).

Idea, angelic idea converted into natural ideas for man’s reception (n. 168); ideas about angels and heaven (n. 183); ideas of thought are the various forms into which the general affections are distributed (n. 236); ideas of angels are modifications of the light of heaven (n. 239); ideas of thought presented to view (n. 240); ideas of the internal man are spiritual (n. 243 note); words give expression to ideas of thought from the affections (n. 269); ideas of little children in heaven (n. 336, 338).

Idolaters in the other life (n. 324); how taught in the other life (n. 326); idolaters in the ancient church (n. 327).

Ignorance of those on earth in regard to heaven (n. 395); why man is born into ignorance (n. 108).

Image, man created in the image of both worlds (n. 202). (See Form.)

Immortality, man lives to eternity by virtue of his highest or inmost (n. 39); state after death of those that have not believed in immortality (n. 452). Incarnation, reason for it (n. 101).

Infinite, the Infinite Being could flow into heaven only by means of the Divine human (n. 86 extract); everything good is from the Infinite (n. 469).

Infinity, the heavens compared with the infinity of the creator (n. 417).

Influx, defined (n. 168); order of influx (n. 455 note); is into good and through good into truth, not the reverse (n. 26 note); is from higher into lower, not the reverse (n. 209); is from the spiritual into the natural, not the reverse (n. 135); is from the internal to the external, not the reverse (n. 356 extract); is of two kinds, direct and mediate (n. 37, 208, 297, 603 extract); there is a Divine influx into the world apart from man (n. 112); influx into the world apart from man (n. 112); influx into the vegetable kingdom (n. 567, 603 note); Divine influx terminates in man’s outmosts (n. 304); Divine influx is turned into representatives in heaven (n. 175 note); influx in the heavens (n. 31, 37); from heaven to heaven (n.206, 207); influx of children in heaven (n. 336); children receive influx from the inmost heaven (n. 277); angels of the inmost heaven clearly perceive influx (n. 8); celestial angels know the truth by influx (n. 26); belief in reincarnation due to influx (n. 256); no one in heaven allowed to look at the back of the head of another because it would disturb influx (n. 144); the human rational exists by influx of light from heaven (n. 309); where influx into man occurs (n. 251); man can do nothing without influx from heaven (n. 228); why man is no longer ruled by influx (n. 247, 296); influx varies in accordance with its reception (n. 569); it is made possible by vastation (n. 513 note); those who have extinguished it (n. 82); it cannot enter if the higher regions of the mind are closed (n. 532); man’s intuition in regard to the life after death is from influx (n. 602); the true idea of God as in human form is from influx (n. 82, 86 extract); the Lord draws all to himself by means of influx (n. 548); delight of the senses is from influx (n. 402); marriage love is the very plane of Divine influx (n. 370); influx from the brain to the face, how changed in process of time (n. 457 note). (See extracts from Arcana Coelestia in n. 603.) (See Interiors.)

Inheritance of evil (n. 558 [a]).

Inmost, the uses of man’s inmost (n. 39); man has an inmost into which the Divine flows; beasts have not (n. 435); heavenly joy starts from inmosts (n. 409, 413); true peace flows from inmosts into the lower faculties (n. 290); innocence is the inmost in all the good of heaven (n. 282); the Lord flows into and governs man’s inmosts and outmosts (n. 297); ideas of children in heaven flow chiefly from inmosts (n. 336). Innocence, corresponds to nakedness (n. 179, 280); children signify innocence (n. 341); true nature of innocence is unknown to most (n. 276); it is willingness to be led by the Lord (n. 281); it is a receptacle for good and truth (n. 329); it is a receptacle for all things of heaven (n. 341); the Divine good that goes forth from the Lord is innocence itself (n. 282); genuine innocence is the innocence of wisdom (n. 278, 279); the delight of inno cence (n. 282); the good of innocence (n. 283); all in heaven are in innocence (n. 280); the third heaven is the heaven of innocence (n. 332); innocence in marriage love in heaven (n. 382 [a]); state of innocence of the angels (Chap. 31); innocence of the heathen (n. 324); innocence and peace the two inmost things of heaven (n. 285); peace differs in agreement with the state of innocence (n. 288).

Insanity, those in the hells clothed according to their insanity (n. 182); insanity of the evil (n. 290); insanity of the wicked in the other life (n. 508).

Instincts of animals are from the spiritual world (n. 108).

Instruction of those entering the other life (Chap. 53).

Instrument, the body merely the instrument of the spirit (n. 432, 435).

Intellectual and voluntary (n. 32); the spiritual kingdom is the intellectual part of heaven (n. 95).

Intelligence, defined (n. 148); in what it consists (n. 356 extract); it is a matter of doctrine (n. 271); is from Divine truth (n. 80); what heavenly or interior intelligence is (n. 347, 348); intelligence in the doctrines of heaven (n. 227); intelligence of little children in heaven (n. 334); chief thing in the intelligence of angels (n. 59); intelligence of angels perfected by means of knowledges of truth and good (n. 469); angelic intelligence of those in love to the Lord (n. 467); garments of angels correspond to and vary with their intelligence (n. 178); correspondence of things in heaven to intelligence (n. 186); cerebellum corresponds to intelligence (n. 251); intelligence of those that administer the civil affairs of heaven (n. 393); those the angels call intelligent (n. 86); why man is not born into intelligence (n. 356 extract); man is born to be intelligent (n. 368); false beliefs in the world about the intelligent (n. 346); sensual men remain outside of intelligence (n. 38); temporary intelligence of evil spirits (n. 153). Wisdom and intelligence make man (n. 80); were acquired among ancient people through a knowledge of correspondence (n. 87); heaven in relation to man’s intelligence and wisdom (n. 203, 204); true and false intelligence and wisdom (n. 351-353); man’s capacity to receive intelligence and wisdom (n. 454); a garden corresponds to intelligence and wisdom of heaven (n. 111); garden, park, fruit trees, and flowers correspond to intelligence and wisdom (n. 176); colors signify various things pertaining to intelligence and wisdom (n. 179 note); angels have intelligence and wisdom in proportion as their affections are interior and perfect (n. 49); and in proportion to the extension of their thought throughout heaven (n. 79); light of angels varies as they are in intelligence and wisdom from the Lord (n. 128); change of state of angels is a change in respect to love and faith, and wisdom and intelligence therefrom (n. 154); intelligence and wisdom are what constitute an angel (n. 340); wisdom and intelligence of angels immeasurably superior to that of man (n. 576).

Intention of man described (n. 532). Interaction in the other life (n. 479).

Interiors, the face corresponds to interiors (n. 251); all things in heaven correspond to the interiors of the angels (n. 173, 186); things visible in heaven that do not correspond to interiors are not real appearances (n. 175); in heaven spaces correspond to interiors (n. 217); in heaven distances and spaces depend upon interiors (n. 193, 195, 196); the states of the interiors are what make heaven (n. 33, 35); delight in heaven affects the interiors (n. 395); in heaven the interiors of the really wise appear brilliant and shining (n. 356); interiors not hidden in heaven (n. 131); interiors of those listening to preaching in heaven (n. 224); in the other life the interiors determine the face (n. 123); the interiors of the most ancient people were turned heavenward (n. 306); man has turned his interiors away from heaven (n. 305); the interiors of men who talk with angels (n. 250, 252); conjunction of heaven with man is with his interiors (n. 300); the interiors of those without true faith are obscured by the light of heaven (n. 482); the interiors of those who have no conception of the Divine are closed, therefore they cannot enter heaven (n. 82); the interiors of man are closed when he separates himself from heaven (n. 252); man must be in heaven in respect to his interiors to learn spiritual good and truth; how the Lord opens man’s interiors (n. 512); man is wholly such as are his interiors (n. 501); interiors and exteriors of man’s spirit (n. 492); wisdom of men whose interiors are opened (n. 267); man’s interiors are elevated by truths from the Word (n. 253); man’s interiors which constitute his mind are formed from use and for use (n. 112 note); man has three degrees of interiors (n. 33); the order of man’s interiors (n. 30); love to the Lord opens the interiors of the mind to the third degree (n. 271); delights of the soul affect the interiors (n. 396); every man a spirit in respect to his interiors (Chap. 45, n. 436); interiors of men who have denied the Divine (n. 353, 354); man is wholly such as are his interiors (n. 501); interiors of the learned closed (n. 313); love of self closes the interiors (n. 272); degrees in interiors and exteriors (n. 38); interiors and exteriors are signified higher and lower (n. 22); interiors not complete till they exist in works which are exteriors (n. 475); interiors are formed by looking to the Divine and heaven (n. 351); interiors of the mind are formed for the reception of Divine truth (n. 347); the perception of the Lord’s presence is in the interiors (n. 147); interiors cannot be concealed in heaven (n. 48); are concealed during the first state after death (n. 497, 498); changes in the state of the interiors (n. 156); the correspondence between man’s interiors and exteriors determines the length of his stay in the world of spirits (n. 426); the state of the interiors show the spirit as he was in the world (n. 505); man’s second state after death called the state of the interiors (n. 270); wisdom increases toward interiors (n. 499); perfection increases toward interiors (n. 34); their nature may be known by the nature of man’s love (n. 532); works have their being, outgo, and quality from the interiors (n. 358 note); the interiors see differently with the right and left eye (n. 118); interiors are not complete till they exist in works which are exteriors (n. 475); they exhibit themselves in the effect in the body (n. 521); interiors of children (n. 282); influx into the interiors of children (n. 277); how the interiors of little children in heaven are opened (n. 334); children in the other life act in accordance with their interiors (n. 331); interiors of angels arranged in the form of Divine order (n. 266); an angel’s ruling love is always before his interiors (n. 193); his interiors determine an angel’s heaven (n. 33); the form of an angel’s body is the external of his interiors (n. 340); the interiors not immediately opened on entrance into the world of spirits (n. 457); are opened when an angel reaches his society (n. 519); angels receive wisdom because their interiors are opened (n. 267); after death the interiors are formed and opened in accordance with the love and the life (n. 459); the appearance of the interiors of the good and the evil in the spiritual world (n. 481); interiors of hypocrites (n. 458); of those in false marriage love (n. 380); of those in self-love (n. 560); of those in the hells (n. 151); in the hells the interiors and the exteriors are as one (n. 553); interiors of evil spirits tortured by heavenly delight (n. 400).

Internal, man’s internal is formed by creation after the image of heaven (n. 57 note); in the internal there are thousands of things that appear in the external as one general thing (n. 34 note); man’s internal corresponds to the voluntary and his external to the intellectual (n. 32); man is internal or spiritual, or external or natural (n. 92); man’s internal is now closed from birth (n. 202); influx is through the internal man (n. 603 extract); the internal and external of Divine worship (n. 221); the diabolical form of spirits whose internal is not open to heaven (n. 314); spiritual influx is from internal to external (n. 356 extract); it is man’s internal that accomplishes, not his external (n. 358); good spirits in first state after death are more interested in internals than in externals (n. 496); vastation is simply being let into one’s internals (n. 551). Isaac, correspondence (n. 526).

Israel signifies the spiritual (n. 370); “the stone of Israel” signifies the Lord in respect to his Divine human (n. 534).

Israelites, their marriage explained (n. 378, 379 note).

Jehovah was the soul of the Lord (n. 86 extract); Jehovah spoke through spirits (n. 254); he was the God of the most ancient and ancient churches (n. 327).

Jerusalem means the Lord’s church in heaven (n. 73); means the church that is in truth (n. 180).

Jerusalem (the new), what it and its parts signify (n. 187, 307); signifies a new church (n. 197).

Jesus Christ, the Lord called Jesus from the celestial Divine, Christ from the spiritual Divine (n. 24).

Jews in the other life (n. 326).

Jewish nation, is meant by the rich man cast into hell (n. 365).

Journey signifies to live and to progress in life (n. 190 [a], 590); journeys in heaven (n. 195).

Joy in heaven (Chap. 42); what heavenly joy is (n. 525); the source of joy in heaven (n. 281); heavenly joy described from experience (n. 413); permitted to certain spirits (n. 410); heaven and heavenly joy the same thing (n. 397); in the celestial kingdom the inmost joy is to live rightly from the lord (n. 214); peace means joy and delight (n. 287, 288). Judgment, government in the spiritual kingdom is called judgment (n. 215); in the celestial kingdom truths of judgment do not come into question (n. 214); signifies spiritual good in the Word (n. 216); civil truths relate to matters of judgment (n. 468); judgment after death is according to works (n. 470, 471); erroneous views about the last judgment (n. 1, 603 extract). (See Righteousness.)

Justice, love of justice (n. 468); what true justice is (n. 481); how it is made spiritual (n. 512).

Keys, given to Peter signify power (n. 232 note).

Kidneys, their correspondence (n. 97); the kidneys in the Greatest Man (n. 96).

Kingdom, the three kingdoms on earth (n. 105); influx into the vegetable kingdom (n. 603 extract); equilibrium in the natural kingdom (n. 589); man’s loves arranged to form a kingdom (n. 477); all in heaven look upon the Lord’s kingdom as the general, the good of which is to be sought (n. 64); the Lord’s kingdom a kingdom of ends or uses (n. 112, 219, 387); the celestial kingdom called the Lord’s priestly kingdom, the spiritual his royal kingdom (n. 24, 226); the government of the Lord’s kingdom (n. 406); the heavenly kingdom the end for which the universe was created (n. 417 extract); kingdoms in heaven (Chap. 4); correspondences of the heavenly kingdoms in man (n. 95); quarters differ in the different kingdoms of heaven (n. 146); topography of the kingdom of heaven (n. 188); ways to the different kingdoms (n. 520); variations in light in the different kingdoms (n. 128); difference in speech (n. 241); how the Lord appears as a sun in the different kingdoms (n. 118, 159); government in the spiritual kingdom (n. 215, 217); all preachers in heaven are from the spiritual kingdom (n. 225); form of government in the celestial kingdom (n. 214); during resuscitation there is a communication between the pulse and the celestial kingdom (n. 449). Kinship (See Relationship).

Knowledges as riches; signify garments (n. 365); trees correspond to knowledges of good and truth (n. 111); all knowledge of correspondence must come from heaven (n. 110); they do not bring anyone into heaven (n. 517, 518); their use in heaven (n. 464); are acquired in heaven (n. 489); are not committed to memory in heaven, but to life (n. 517); condition in the other life of those that enter from knowledges into truths of faith (n. 365 note); the outmost plane consists of knowledges and affections (n. 480); angels of the inmost heaven store up truths as knowledges (n. 271); intelligence and wisdom of angels perfected by means of knowledges of good and truth (n. 469); their use to man (n. 356 extract); they serve to make man rational (n. 355); faith separated from love is mere knowledge (n. 474); mere knowledge not wisdom (n. 351); those in corporeal love have mere knowledge (n. 482); knowledge of heavenly joy impossible to those in the mere delights of the body (n. 398); knowledges of the ancients (n. 356 extract); of inhabitants of other earths (n. 417 extract); of man (n. 352); of animals (n. 108, 110, 352). Lamb corresponds to affections (n. 110), and to innocence (n. 282). Landscape in heaven (n. 489).

Language, differences between angelic and human language (n. 237); all in heaven have the same languages (n. 236, 463 note); language in the communication between men and angels (n. 255).

Last, use in the first and the last (n. 112 note).

Law, the Word contains all the laws of Divine order (n. 202); Divine truths are laws of order (n. 57 note); laws of the Lord’s kingdom (n. 406); the laws of the three planes of life are in the Decalogue (n. 531); to violate marriage is contrary to Divine law (n. 385); “the law and the prophets” mean the whole Word (n. 19).

Learned, their erroneous ideas about heaven, angels, etc. (n. 74, 183, 267, 312, 354); their state after death (n. 464, 488); who the really learned are (n. 347).

Learning of sensual men (n. 353).

Letter, wisdom in Hebrew letters (n. 260).

Life, its three planes (n. 529-531); laws of life in the Decalogue (n. 531); man’s first life wholly evil (n. 293); externally the lives of the evil and of the good are alike (n. 534); life from love of self (n. 556); an evil life is a denial of the Divine (n. 506); life in the world governed by external laws (n. 504); spiritual heat the heat of man’s life (n. 568); life in the world should be one of activity (n. 528); life of charity can be lived only in the midst of the world (n. 535); man’s life depends upon knowledges (n. 356 extract); interior and exterior life (n. 318); the civil and moral life (n. 530); moral and spiritual life (n. 319); all works and deeds pertain to the moral and civil life (n. 484); deeds designate the quality of the outmost life (n. 471); moral truths relate to matters of individual life (n. 468); life according to order (n. 322); man is such as is his life (n. 521); life is from love (n. 14, 17, 118 note); those that separate faith from life (n. 2); the ruling love with everyone is in each thing of his life (n. 58 note); life is from the thought only to the extent that the thought is from the will (n. 526); all rational life belongs to the soul (n. 432); man’s spiritual life depends upon his conjunction with spirits (n. 302); all life is in the spirit, which is man (n. 433, 501); the will and understanding in relation to life (n. 61 note); all things of man’s life depend upon ability to understand and to will (n. 203); freedom is the life of everyone (n. 603 extract); those who apply Divine truth to the life (n. 348); obedience belongs to life (n. 271); life of the poor (n. 364); things of the natural world are in themselves devoid of life (n. 432); all life is from the Lord (n. 9, 203 note); those in whose life the Lord is (n. 350); how and where the Lord flows into the life (n. 512); life in accordance with truths is loving the Lord (n. 225); the Lord’s life in the world was his love toward the race (n. 86 extract); development of those who possess spiritual life (n. 356 extract); life of love and faith leads to heaven (n. 357); life of heaven implanted in all by the Lord (n. 522); life that leads to heaven not difficult (Chap. 55, n. 533); intuition regarding life after death due to influx (n. 602); man’s entrance into eternal life (Chap. 46); the passage from one life to the other (n. 461); man’s reception into the other life (n. 548); life in the world continued into life in the spirit in the first state after death (n. 493); difference between life in the spiritual world and life in the natural world (n. 462 [a]); what heavenly life is (n. 403, 450, 481, 506); life after death such as it has been in the world (Chap. 49); heavenly life cannot be implanted after death (n. 527); life after death is man’s love and his faith therefrom (n. 476); the delights of everyone’s life are changed after death into corresponding delights (Chap. 50); in heaven to perform uses is the delight of everyone’s life (n. 219); essential Divine worship in heaven consists in a life of love, etc. (n. 222); kinship in the other life (n. 46); spiritual life is fed by affections for good and truth (n. 111); the love and the life determine the interiors and consequently beauty in heaven (n. 459); the uses of heavenly life derived from knowledges (n. 356 extract); those in the other life who have renounced the world in this (n. 360); communication in the other life is effected through subject spirits (n. 603 extract); heathen instructed in the other life (n. 321, 324, 516); life is the force of the spiritual world (n. 589); the memory of spirits is their life (n. 517); life of children in heaven (n. 337, 344); an idea of life in all the thoughts of children (n. 338); angelic life consists in the goods of love and charity (n. 517 note); states of life of angels (n. 154, 183); life, not knowledge, makes an angel (n. 518); the life of angels in heaven (n. 136); wisdom constitutes the life of the angels; degrees of life in angels (n. 267); goods of life of angels (n. 288); angelic life consists in goods of love and charity, that is, in performing uses (n. 112 note); angels of the inmost heaven apply truths to the life as soon as they hear them (n. 271); interior angels recognize the entire life of one speaking from his tone (n. 269); the life of animals is solely from affections (n. 110); animals are in the order of their life, men are not (n. 352); walking and journeying correspond to progression of life (n. 590).

Light corresponds to truths from good (n. 179); the light of the world’s fieriness corresponds to what is false from love (n. 122); light corresponds to truths going forth from love (n. 13); its effect depends upon the nature of its reception (n. 569); mere belief is like winter light, which is without heat (n. 482); thought from natural light cannot comprehend the things of heaven (n. 170); contents of the natural memory not objects of spiritual light (n. 355); natural and spiritual light (n. 352); man’s spiritual light (n. 130); all truths emit light (n. 132); man is rational insofar as he receives light from heaven (n. 430); light in heaven (Chap. 15); Divine truth the light of heaven (n. 117, 126-128, 232, 347, 462 [a], 518, 549); the light of heaven is Divine wisdom and intelligence (n. 131); the light of heaven is spiritual because it is from the Lord as a sun (n. 127, 128); light in heaven differs according to the reception of Divine truth (n. 128); light of heaven compared to light in the world (n. 126, 347); the pleasures of heavenly light (n. 489); light of heaven enlightens both the eye and the mind (n. 266); in heaven the wise are in much light, the simple are in less (n. 350); planes of heavenly light (n. 353); the ideas of angels are modifications of the light of heaven (n. 239); the light of the angels (n. 75, 128, 275); the Divine light radiates from the Word (n. 308); light of heaven is thick darkness to those in corporeal love (n. 481); why evil spirits shun the light of heaven (n. 553); light in hell (n. 131 note).

Lord, correspondence of sun and moon (n. 1, 119); calls himself the “bread of life” from correspondence (n. 101); the Lord the Only Man (n. 80, 86 extract); his body, soul, and resurrection (n. 86 extract, 316); why called “Bridegroom” and “husband” (n. 180, 371); called “Prince of Peace” (n. 287); called the “East” (n. 191); called “Light” (n. 129); his Divine Essence (n. 546); what is from the Lord is the Lord (n. 12); he is the fountain of all life (n. 9); life flows in from the Lord (n. 203 note); when use is spoken of the Lord is meant (n. 389); serving the Lord is performing uses (n. 112 note); false doctrines about the Lord (n. 321); Divine mercy consists in man’s being led by the Lord (n. 480); so far as one is in heavenly mercy he is led by the Lord (n. 558 [a]); the Lord leads those whose interiors are in heavenly order (n. 499); as regards man, the Lord looks only to ends, which are uses (n. 112 note); how and where the Lord flows into the life (n. 512); he turns to himself those that love to do the things that are from him (n. 17); man turns himself to or away from the Lord (n. 123, 545); why he does not instruct man by visions (n. 456); good from heaven is from the Lord (n. 591); what is done from heavenly love is done from the Lord (n. 484); how man is protected by the Lord from evil spirits (n. 577); spiritual freedom is the Lord’s (n. 597); his “righteousness” (n. 348); his “yoke” and “burden” (n. 359); his coming (n. 1); he is the “neighbor” in the highest sense (n. 64 note, 481 note); spiritual love to the neighbor begins with the Lord (n. 558 [b]); he never does anything contrary to order (n. 523); he is in his Divine order in both worlds (n. 857); he receives all who live in accordance with the laws of Divine order (n. 420); innocence is willingness to be led by the Lord (n. 281); innocence and peace are from the Lord (n. 282, 285); those in a state of innocence ascribe all things to the Lord (n. 278); how those in good think of him (n. 86 extract); everyone receives the Lord in the same manner that he receives heaven (n. 55); the Lord flows directly into man’s willing, but mediately into his thinking (n. 26); his love for the race (n. 86 extract); man’s spiritual sight is opened whenever the Lord pleases (n. 76); how he spoke with the prophets (n. 254); he leads the spiritual man (n. 530); draws all to himself by means of influx (n. 548); his influence on man’s interiors (n. 253); he rules man through angels and spirits (n. 247); he flows into each man (n. 297); he flows into Divine truths in man (n. 250); how he regenerates man (n. 329); looking to the Lord (n. 430); everywhere in the universe he is acknowledged as the God of heaven and earth (n. 417); no one can be in true marriage unless he acknowledges the Lord (n. 376); he is mercy itself, and love itself, and goodness itself (n. 524); the form of good and truth from the Lord (n. 460); Divine good and Divine truth are not in the Lord, but from him; in him is only Divine love (n. 139); the Word means Divine truth in the Lord from the Lord (n. 137); the Divine goes forth from the Lord as the good of love and the truth of faith (n. 7); the Divine was in the Lord from conception (n. 86 extract); he forms one church out of many according as the good of love and faith reigns in them (n. 57); he is continually withdrawing the evil man from evil and leading the good man into good (n. 54); he holds every man in an equilibrium between evil and good (n. 537); those in self-love look backward away from the Lord (n. 561); his love receptive of heaven and all things therein (n. 18); he provided the Word as a medium of conjunction between heaven and man (n. 304, 306); he prevents spirits knowing that they are with man (n. 292); the Lord alone is Man (n. 80); how he governs heaven and earth (n. 406); the lot of those that deny the Lord (n. 3, 6, 83); he rules the hells (Chap. 56); no one is cast into hell by the Lord (Chap. 57); the punishment of evil spirits is not from the Lord, but from the evil itself (n. 550); unless he ruled heaven and hell there would be no equilibrium (n. 592); he alone knows the position of the hells in detail (n. 587); in the Word “angels” mean something belonging to the Lord (n. 391); the Lord conjoins or separates the angels according to their good (n. 45, 383); all the power of the angels is from the Lord (n. 230); he gives houses to the angels according to their perception of good and truth (n. 190); employments of the angels are really employments of the Lord (n. 391); what is arranged by the Lord is above the thought and transcends the wisdom of the angels (n. 39); he sees the angels in the forehead (n. 145); he turns the angels to himself (n. 143 note); his appearance to the angels (n. 55, 118); when he appears in the midst of the angels they appear as one angelic form (n. 52); he appears in heaven as an angel, but not in person (n. 121); angels say that they are in the Lord’s body (n. 81); the angels of the inmost heaven live as it were in the Lord (n. 280); angels of the inmost heaven are in love to the Lord (n. 271); those in heaven are in the Lord and the Lord is in them (n. 8, 11); the Lord is the sun of heaven (n. 117, 120, 159, 549); the Lord seen as a moon (n. 118); the Lord the common center in heaven (n. 124); in heaven the Lord is the All-in-all (n. 58); worship of the Lord in heaven (n. 506); the Lord the God of heaven (n. 2, 5); his presence in heaven (n. 147); heaven is where the Lord is acknowledged, believed in, and loved (n. 56); those in heaven are in the Lord (n. 86 extract); heaven in the Lord’s sight is in human form (n. 62); he directs all the heavens as if they were one angel (n. 52); he withholds those in heaven from what is their own (n. 158); each heaven, society, and angel is a likeness of the Lord (n. 72); he conjoins all in heaven by means of influx, direct or mediate (n. 37); in the spiritual kingdom the Lord governs mediately through governors (n. 215); government in the celestial kingdom belongs to the Lord alone (n. 214); he receives and teaches all who die in childhood (n. 416); children are under his immediate auspices (n. 277, 332); he flows into the ideas of little children chiefly from inmosts (n. 336); his resurrection taught to children in heaven (n. 334). (See Divine, human, Love.)

Love, heat corresponds to love (n. 135); forehead corresponds to love (n. 145); mountains signify celestial love, hills spiritual love (n. 188); as things in heaven correspond to goods and truths they correspond to love and wisdom (n. 155, 166); good of love corresponds to fire (n. 118); angels are in the good of the Lord’s love (n. 81); the celestial kingdom is the voluntary part of heaven and in it the good of love reigns (n. 95); love kindles the will (n. 473); what a man loves that he wills (n. 500); after death man is his own love and his own will (n. 479, 547); spiritual heat is the essence of love (n. 133, 567); vital heat is from love (n. 447); all life and heat are from love (n. 14, 17); the quality of the love determines the quality of the life (n. 14); the quality of love is determined by the end or use (n. 565); wisdom is loving use (n. 390); love of use in heaven (n. 393, 394); love of serving is the basis of heavenly happiness (n. 408); all delight flows from love (n. 396); love is reciprocal (n. 350); love in act endures (n. 483); genuine love of truth defined (n. 468); love in animals (n. 135); celestial and spiritual love (n. 33); everything of love is good (n. 232); the love of doing good (n. 64); the effect of love depends upon the nature of that into which it flows (n. 569); love is receptive of all things in harmony with itself, and discards all else (n. 18, 349); true and false love to the neighbor (n. 558 [b]); love from which deeds are done is either heavenly or infernal (n. 484); states in the world of those in selfish and unselfish love (n. 401); in what heavenly love consists (n. 481); it is the nature of heavenly love to share all things (n. 399); delights of those in heavenly love (n. 489); love of family and friends an indication of heavenly love (n. 406). Love makes the man (n. 474); man’s love is turned about (n. 253); man is warmed or inflamed by love (n. 134); the nature of a man’s love determines the nature of his thought (n. 532); man’s loves are arranged to form a kingdom (n. 477); man’s spiritual body is formed solely out of the things that he does from his love and will (n. 475); knowledges in relation to man’s love (n. 356 extract); spirits associated with man are such as is his affection or love (n. 295). Man’s ruling love (n. 269 note); all man’s delights are those of his ruling love (n. 486); the ruling love seizes upon what agrees with it, and rejects what does not (n. 479); a man’s ruling love remains with him after death (n. 363, 477); a man may know of his future state from his ruling love (n. 487); after death man continues such as is his will or ruling love (n. 480, 481); the ruling love determines the future state (n. 427); how the ruling love of spirits is disclosed in the first state after death (n. 496); spirits can do nothing apart from their ruling love (n. 479); angels turn according to their ruling love (n. 143); everyone is his own love, and is such as is his reigning love (n. 58, 269 note). Love in the speech of angels (n. 238); intensity of the love of angels varies (n. 155); angels are continually being perfected in wisdom and love (n. 221); when angels are in a state of love they are in a state of peace (n. 289); angels have their affections from Divine love and their thought from Divine wisdom (n. 239); love and life determine the interiors and consequently beauty in heaven (n. 459); in heaven all are in light in the degree of their love for good and truth (n. 350); different kinds of love in the different kingdoms of heaven (n. 148); all the various forms of government in heaven are governments of mutual love (n. 213, 218); love of rule not possible in heaven (n. 407). Love to the Lord is willing and doing Divine truth (n. 271); love to the Lord is “heavenly fire” (n. 134, 568); love to the Lord opens the interiors of the mind to the third degree (n. 271); love to the Lord and the neighbor the law of heaven (n. 406, 486); the angelic life is love to the Lord and mutual love (n. 344); love to the Lord is the source of angelic wisdom and intelligence (n. 467); love to the Lord from the Lord is the origin of the good of all in heaven (n. 72); love to the Lord and the neighbor include in themselves all Divine truths (n. 19); love to the Lord and the neighbor include means in general to perform uses (n. 112); meaning of love to the Lord and love of the neighbor (n. 15, 16, 350, 399); love to the Lord and love of self are opposites, and love of the neighbor and love of the world are opposites (n. 596); good of love to the Lord as a motive (n. 472); the Lord’s life in the world was his love toward the race (n. 86 extract); the Divine love of the Lord is what is seen as a sun in heaven (n. 117); the Divine that goes forth from the Lord is love (n. 17); in heaven the Lord is the reigning love (n. 58, 486); the Lord is present with everyone according to the measure of his love and faith (n. 199); those that receive good of love directly from the Lord (n. 348); Divine love is the Being [esse] (n. 139); Divine love is a longing for the salvation and happiness of all (n. 397); the greatness of Divine love; it is tempered by flowing through mediums (n. 120). Love of self (n. 18, 87, 558 [b]); man is born into love of self and the world (n. 390 note); nature and source of love of self (n. 555, 556); love of self and its results (n. 559); dominion of love of self (n. 564); love of self as a motive to piety (n. 535); love of self separates from the Divine (n. 558 [a]); comparison of love of self and heavenly love (n. 557); the world’s fieriness corresponds to love of self (n. 122); love of self is antagonistic to innocence (n. 283); appearance of the external memory in heaven of those that have cultivated it from love of self (n. 466); angels can receive wisdom because they are without the love of self (n. 272); knowledges that have love of self and the world as an end are empty knowledges (n. 356 extract); infernal fire means love of self and the world (n. 134, 568); love of the world (n. 565); results of love of the world not as bad as results of love of self (n. 578); man separated himself from heaven through love of self and the world (n. 252); love of self and the world cannot bring forth good works (n. 472); the forms of evil spirits are the forms of love of self and the world (n. 554); all in the hells are in evils and falsities therefrom derived from the love of self and the world (Chap. 58); love of those in the hells (n. 151); love of evil is from hell (n. 571); lust is love in continuity (n. 570); light of heaven is thick darkness to those in corporeal love (n. 481); quarters in the hells are determined in accordance with their loves (n. 587). (See Affection, Faith and Love, Marriage.)

Lumen or natural light (n. 352).

Lungs, correspondence (n. 95, 96). (See Heart.)

Lust destroys true peace (n. 290); it is the source of torment in the hells (n. 571, 573); from every hell there exhales a sphere of its lust (n. 574); love is lust in continuity (n. 570); lust of those in love of self and the world (n. 400).

Magic, delight of evil spirits in magic arts (n. 488); magic in the other life (n. 508).

Malice of infernal spirits (Chap. 60); malice of genii (n. 579); the malice and cunning of evil spirits takes the place of the wisdom and intelligence of angels (n. 577).

Man, his two memories (n. 463 note); his method of reasoning (n. 130); the use of knowledges to men (n. 356 extract); thought and affection constitute the man (n. 358, 445); he is a subject that will serve as a source and container (n. 434); the first man (n. 341); man in the different Ages (n. 115, 252); his freedom (n. 598, 603 extract); he is such as is his life (n. 521); spiritual heat is the heat of man’s life (n. 568); deeds designate the quality of his life (n. 471, 475); the degrees of his life (n. 314 note); the three planes of his life (n. 529, 530); his reception into the other life (n. 548); how he is reformed (n. 424); why he becomes smaller in old age (n. 278); one man the same as another (n. 390); difference between men and beasts (n. 296 note); man is like an animal as concerns his natural (n. 110); natural man’s ideas of heaven (n. 183); man in the body thinks both naturally and spiritually (n. 356); the forms of the spiritual and the natural man differ greatly (n. 99); the natural man a hypocrite (n. 531); how he becomes rational (n. 468); he is rational so far as he receives light from heaven (n. 430); his elevation into the light of heaven (n. 130 note); he cannot comprehend the things of heaven from natural light (n. 170); may be withdrawn from natural into spiritual light (n. 171); men are enlightened to a certain degree by spiritual light (n. 130); man’s ignorance of spiritual things (n. 310); his ignorance of extension of thought and affection (n. 203); his ignorance about regeneration (n. 269); the sensual man’s inability to get a true idea of God as Man, or of heaven (n. 85, 86); sensual man cannot comprehend the meaning of discrete degrees (n. 38); sensual men have knowledge but not wisdom (n. 267); sensual men described (n. 269 note, 353 note); all man’s thought rests upon the idea of time and space (n. 169); the nature of his thought depends upon its direction (n. 532); his spiritual sight can be opened by the Lord (n. 76); he cannot see spiritual objects (n. 582); every man has two gates (n. 430); his state in the world (n. 504); he should not separate himself from the world (n. 528); he was created in the image of both worlds (n. 202); he is in both worlds (n. 135, 304); is the means by which the natural and spiritual worlds are conjoined (n. 112, 247); has within him both a natural and a spiritual world (n. 90); relation of things in the vegetable kingdom to things in man (n. 109); every part of man performs a use (n. 64); man can worship only that of which he has some idea (n. 86 extract); the highest degree in all, into which the Divine flows (n. 34); Divine influx apart from man (n. 112); man’s inmost or highest (n. 39). The outmost of Divine order is in man (n. 304, 315); man by creation is Divine order in form (n. 30, 523 note); so far as man is in Divine order his acts are uses in form (n. 112); the incarnation became necessary because man had destroyed order (n. 101); man is born in ignorance because his life is contrary to order (n. 108); spiritual speech is inherent in the interior intellectual part of man (n. 243); the source of man’s immortality (n. 39); no man is born for hell (n. 318); man is excited to lust by heat from hell (n. 571); the church is in man, not outside of him (n. 57); men and women (n. 366, 368, 369). Angels’ speech with man (Chap. 28, n. 253); men who can speak with angels (n. 115, 249 note, 250); how angels talk with man (n. 246); angels and spirits present with every man (n. 165, 247); nature of conjunction with angels (n. 255, 307, 365); man communicates with heaven and angels by means of correspondence (n. 114); men were created to become angels (n. 57); great numbers that become angels (n. 415); angels say they are men (n. 183, 576); men are watched over by angels (n. 391); how men ought to think about angels (n. 183); angelic ideas are converted into natural ideas for man’s reception (n. 168); man cannot comprehend angelic peace (n. 284); neither men nor angels could exist if the Divine human did not flow into heaven and all things of the world (n. 101); as regards man angels think only of the will from which the body acts (n. 61); what angels say of men with wrong ideas of God and heaven (n. 86); angels are present while a man is being withdrawn from the body (n. 440, 449); angels first receive man into the other life (n. 548); angels inspect and search the memories of those entering the world of spirits (n. 462 [b]); 463); why man was called a microcosm (n. 57 note). Heaven reflects a single man (Chap. 8, 11, n. 59, 78); each society in heaven reflects a single man (Chap. 9, n. 68); man an image of heaven (n. 99); man is the base and termination of heaven (n. 100); correspondence of heaven to man (n. 418); correspondence of all things of heaven with all things of man (Chap. 12, n. 87); m a n has permanent existence from his correspondence with heaven (n. 94); man’s interiors are arranged in the form of heaven (n. 57 note); Divine order is heaven in man (n. 523); heaven is stored up in man’s innocence (n. 276); all men are born for heaven (n. 82, 420); how he may live the life of heaven (n. 529, 533); he is formed for heaven only by means of the world (n. 360); he has turned himself away from heaven (n. 305); his freedom is due to the equilibrium between heaven and hell (Chap. 63, n. 537); his communication with heaven or hell (n. 204); his looking to heaven or to hell (n. 313); he is conjoined both to heaven and to hell (n. 292, 599); difference between the conjunction of heaven with man and man with man (n. 300); the conjunction of heaven with man is by means of the Word (Chap. 34); man would have been separated from heaven but for the Word (n. 309); every man who is in conjunction with heaven has an intuition regarding life after death (n. 602); man’s delight in heaven (n. 395). The “Greatest Man” means heaven (n. 59, 94, 96, 217); the parts of the Greatest Man (n. 59, 94, 96, 231, 333). (See Affection, Death, Evil, External, Internal, Lord, Love, Spirit, Understanding, Will, Wisdom.)

Man-spirit (n. 422, 456, 461, 552).

Manhood, children in heaven never grow beyond early manhood (n. 340). Mansions in heaven (n. 183).

Marriage, marriage in its essential is the union of disposition or mind (n. 281, 375); various motives in marriage life (n. 381); the meaning of man’s not putting asunder what God has joined together (n. 372); differences between marriages in heaven and on earth (n. 382 [b]); marriage in heaven (Chap. 40, n. 366-369, 383); what infernal marriage is (n. 377); married couples remain together during the first state after death (n. 494). True marriage love (n. 281, 367, 370); origin of marriage love (n. 373); there is no marriage love without the love of good and truth (n. 381); true marriage love continues after death (n. 494); it descends from the Lord through heaven (n. 385); delights of marriage love (n. 386); love in heavenly marriages (n. 369); how marriage love is represented in heaven (n. 382 [a]); true marriage love described by an angel (n. 374); angels and marriage love (n. 370, 371); a married pair is not called two but one angel (n. 367, 372); those in the loins in the Greatest Man are in marriage love (n. 96); those that are in marriage love and those that are not (n. 376); true marriage love not possible in polygamy (n. 379); love of dominion takes away true marriage love (n. 370); those in evils and falsities are not in true marriage love (n. 377); condition after death of those that have lived in false marriage love (n. 380).

Masters in heaven (n. 219); children in heaven taught by masters (n. 334).

Means, no one enters heaven by mercy apart from means (Chap. 54); knowledges as means (n. 356 extract); means of salvation revealed in the Word (n. 522).

Measure, means what a thing is (n. 73).

Measurements of the New Jerusalem signify truths of doctrine (n. 307). Melancholy caused by certain spirits (n. 299).

Members, heaven is arranged in parts or members like a man (n. 65); members of the body (n. 95, 96).

Memory, the internal and external memory (n. 463); the two are represented to the sight in heaven (n. 466); the inmost of the inner memory (n. 467); those who commit Divine truths to the memory (n. 348); man’s interior mind weighs the things of the natural memory (n. 356); those in genuine innocence do not store up truths in the memory (n. 278); truths and goods merely in the memory are removed by vastation (n. 551); truths in the memory do not open the rational faculty (n. 468); that which is merely in the memory is not really in man (n. 423); spirits enter into man’s memory (n. 292); spirits do not flow into man from their own memory (n. 298); spirits are unable to call forth mere knowledges from the memory (n. 465); angels enter into man’s memory (n. 246); angels cannot talk with man from their own memory (n. 256); angels of the inmost heaven do not store up truths in the memory (n. 271); knowledges are not committed to the memory in heaven, but to the life (n. 517); the memory of sensual men (n. 353); the memory of those that die in childhood (n. 345); the memory remains after death (Chap. 48); the natural memory is retained in the other life, but is useless (n. 355); the memory is retained and laid bare in the world of spirits (n. 462 [b], 463); the merely natural things of the memory do not remain after death (n. 464).

Mercury, spirits from the planet Mercury (n. 417 extract).

Mercy, Divine mercy defined (n. 522, 523); erroneous beliefs about mercy (n. 526); mercy is for all (n. 318, 364); reception into heaven is not my mercy apart from means (Chap. 54, n. 54, 420 note); all in heaven are there from the mercy of the Lord (n. 342); Divine mercy works by means, and consists in man’s being led by the Lord (n. 480). Merit, the merit of the Lord (n. 348 note); merit as a motive does not lead to heaven (n. 535).

Microcosm, why man was so called by the ancients (n. 57 note).

Mind, the body is an image of the mind (n. 374); the human mind is like the soil (n. 356); the minds of children (n. 277); the correspondence of heaven to the substance of man’s mind (n. 418); things of man’s mind belong to the spiritual world (n. 90); truth that is lived enters with light into the mind’s thought (n. 603); the mind has two entrances, one for truth and the other for falsity (n. 430); the two parts of the mind (n. 367); the result of closure of the higher regions of the mind (n. 532); in order to elevate the mind to things spiritual and heavenly it must be withdrawn from the things of the senses (n. 465); the mind may be raised above worldly things (n. 169); love to the Lord opens the interiors of the mind to the third degree (n. 271); man’s interior mind weighs the thoughts of the natural memory (n. 356); its interiors are formed for the reception of Divine truth (n. 347); man’s interiors which constitute his mind are formed from use and for use (n. 112 note); the interiors and dispositions of the mind are made visible in the spiritual world when the Lord pleases (n. 481); human and angelic minds the same (n. 314); the mind during resuscitation (n. 449); the exploration of the minds of those in self-love (n. 560); in the second state after death man is let into the interiors of his mind (n. 499); an angel knows another’s mind by his articulation (n. 236); things of heaven are more pleasant to the minds of angels than to their eyes, because they see correspondences in them (n. 185); neither in heaven nor in hell is a man allowed to have a divided mind (n. 425); the conjunction of minds in true marriage (n. 281, 375). Mirror, from the things that exist in the natural world the things that exist in the spiritual world can be seen as in a mirror (n. 56).

Mohammedans, where and how they are prepared for heaven (n. 514-516). Moon, its correspondence (n. 1, 119); angels see the Lord as a moon with the left eye (n. 118); the natural moon appears to the angels as dense darkness (n. 122, 151).

Morality, true and false morality (n. 319).

Mother, the angels who act as mothers (n. 332); mother and father signifies truth conjoined to good (n. 382 [b]).

Motion, all vital motions depend upon the heart and lungs (n. 446).

Motive, the motive behind deeds and works determines their true character (n. 472); motives are the essentials of acts (n. 358); motives in the three planes of life (n. 530, 531); love of self as a motive (n. 555); true motives to a life of charity (n. 535); motives of a moral life (n. 319). Mouth, those in the mouth of the Greatest Man (n. 96). Music, its expression of affections (n. 241).

Nakedness, corresponds to innocence; nakedness in heaven (n. 179, 280, 341).

Names, societies and angels in heaven have no names (n. 52 note); no names in the Word in heaven (n. 520 note).

Nation, eastern nations had a knowledge of correspondences (n. 87 note); the “poor man” in the Word signifies the nations that long for truth (n. 365).

Natural, the natural Divine (n. 31); sensual men conceive of what is spiritual as merely a purer natural (n. 38); what comes forth from the sun of the world is called natural (n. 172); angels cannot give expression to things in a natural way (n. 246); the natural is the outmost (n. 305 note); nothing natural exists without something spiritual corresponding to it (n. 487); natural beings see such things as are from a natural origin (n. 582).

Nature, all nature has its beginnings in the sun of the world (n. 116); all things of nature are correspondences (n. 101-107); all nature is a theater representative of the Lord’s kingdom (n. 106 note); nature is relatively dead, and is subservient to things spiritual (n. 489); all things in nature are forms or effects of uses (n. 112); the body not a product of nature (n. 102); those that acknowledge nature in place of the Divine (n. 353); hells in which are those that have acknowledged nature and denied the Divine (n. 575); nature of the evil in the second state after death (n. 508); everyone in the spiritual world acts from his nature (n. 574). Neighbor, what the neighbor is (n. 217 note, 290, 481 note, 558 [b] note); nature of love to the neighbor (n. 15, 16, 255 note, 399); true and false love to the neighbor (n. 558); in heaven good is the neighbor (n. 64); in the highest sense the Lord is the neighbor (n. 64 note); in heaven the neighbor is loved more than self (n. 406); delights of the soul flow from love to the Lord and the neighbor (n. 396).

Nervous System, described (n. 212).

Night signifies absence of love and wisdom; no night in heaven (n. 115). Nostrils of the Greatest Man (n. 96).

Numbers, their correspondence (n. 263); all numbers in the Word signify things; their multiples have the same significance (n. 73 note); number of the hells (Chap. 61).

Nutriment, knowledge, intelligence, and wisdom are spiritual nutriment (n. 274, 340).

Obedience, the ear corresponds to obedience (n. 271); those in the ears of the Greatest Man are in attention and obedience (n. 96); in heaven rulers accept honor for the sake of obedience (n. 218); obedience as a motive for work (n. 472).

Objects, nature of objects in heaven (n. 171, 172).

Obsession, how it was accomplished; it is no longer possible (n. 257); obsession of the mind of men still common (n. 257 note).

Occupation in heaven is from correspondence (n. 394).

Odor signifies what is agreeable or disagreeable (n. 287); foul odors from the hells (n. 134 note).

Offspring, of marriage (n. 382 [b]).

One, the Divine is One and that One is the Lord (n. 2).

Organs, societies correspond to organs (n. 217); are the subjects of the special senses (n. 434).

Order is from the supreme good (n. 322); the true order of man’s life (n. 352); the Incarnation became necessary because man had destroyed order (n. 101); true and false order in thought and speech (n. 499); order of heaven in the mind of man (n. 454); man is born in ignorance because his life is contrary to order, animals are born with knowledge because they are in natural order (n. 108); all things that exist according to order have relation to good and truth (n. 473 note); order exists by means of Divine truth, and Divine good is the essential of order (n. 77 note); the Lord never does anything contrary to order (n. 523); order in the vegetable kingdom (n. 109); iron signifies truth in the outmosts of order (n. 115 note). Divine order and its workings (n. 532); the cause of Divine order (n. 107, 304 note); activity of Divine order (n. 315); man is Divine order in form (n. 30); man is born into the complete opposite of Divine order; relation of degrees to divine order (n. 38); uses are coordinated according to Divine order (n. 392); all things in heaven are organized according to Divine order (n. 389); heaven is arranged according to Divine order (n. 200 note); everything that is in Divine order has relation to good and truth (n. 107); the Lord receives all who live in accordance with the laws of Divine order (n. 420); the Lord is in his Divine order in both worlds, since God is order (n. 57); all things in accordance with Divine order correspond to heaven; things contrary to it to hell (n. 113); violation of marriage is contrary to Divine order (n. 385); polygamy is contrary to Divine order (n. 379). (See Outmosts.)

Origin of marriage love (n. 371); origin of spiritual and natural things (n. 582); all origin of life is from the Lord as a sun (n. 141).

Outmosts, teeth correspond to outmosts in nature (n. 575); works are the outmosts in which the will and the thought terminate (n. 475); the outmost plane of knowledges and affections is quiescent in the other life (n. 480); the outmosts of Divine order are in man (n. 304); Divine order does not stop short of outmosts (n. 315); Divine order terminates in the world in outmosts (n. 107); abuse of the outmosts of Divine order by infernal spirits (n. 580).

Own, man’s own defined (n. 484 note, 501, 558 [a] note); spirits in hell are in what is their own (n. 591).

Palaces in heaven (n. 184, 185, 218, 361); heaven compared to a palace (n. 51); wisdom compared to a palace (n. 270).

Pancreas of the Greatest Man (n. 96, 217). Papists in the other life (n. 508, 562).

Paradise, signifies intelligence and wisdom (n. 111); innocence of paradise (n. 341); why heaven is called a paradise (n. 136).

Parents, their mistakes in the education of children (n. 344). Parks in heaven (n. 176).

Particulars, Parts (See Generals.)

Paths in the world of spirits (n. 496).

Peace, what true peace is (n. 290); origin of peace (n. 286); peace is the inmost of delight from good of innocence (n. 285); different meanings of peace (n. 286 note); Sabbath means rest and peace (n. 287); peace of angels and heaven (Chap. 32, n. 284, 288); peace differs in quality and quantity in agreement with the state of innocence (n. 288); peace and innocence the two inmost things of heaven (n. 285).

People of the different ages (n. 115); the ancient people were celestial men (n. 87), and worshiped the Divine human (n. 86 extract); they possessed arcana expressed in numbers (n. 263 note); their interiors were turned heavenward, and they had direct revelation (n. 306). The ancient people worshiped in groves toward the east, on account of correspondences (n. 111, 119); they frequently talked with angels (n. 249 note); their writing (n. 260); their chief knowledge was that of correspondences (n. 87); Swedenborg talked with spirits of the ancient people (n. 323). Perception, those in the nostrils of the Greatest Man are in perception (n. 96); “odor of rest” signifies perception of peace (n. 287); perception in the light of heaven (n. 130); the doctrines of the different heavens are adapted to the perception of the angels (n. 227); perception of truth by the angels of the inmost heaven (n. 270); the angels are given houses according to their perception of good and truth (n. 190); the perception of good and truth (n. 190); the perception of the angels is very clear (n. 462 [a]); perception of heavenly joy impossible to a natural man (n. 395); Swedenborg’s perception of heavenly joy (n. 413); man’s perception of thought (n. 356); perception of truth (n. 352); perception of life after death (n. 478); the perception of the Lord’s presence is in the interiors (n. 147); the Lord alone has perception and thought from himself (n. 86 extract).

Perfection is through diversity (n. 405); the ground of all perfection is unity of parts (n. 56); variety arranged in heavenly form constitutes perfection (n. 71); it increases toward interiors and decreases toward exteriors (n. 34, 459); how it is produced in heaven (n. 56, 418).

Person, loving the neighbor is not loving the person (n. 390 note).

Piety, true and false piety (n. 535); life of piety apart from charity is of no avail (n. 360, 505 note).

Place, in the spiritual world change of place is a change of state (n. 192). Planes of the memory (n. 345).

Planets are all inhabited (n. 417).

Plays used to teach children in heaven (n. 334).

Pleasures of the world do not bar from heaven (n. 358, 359). Polygamy (n. 379).

Poor, means those desirous of, but lacking in, knowledges of good and truth (n. 420); the temptations of the poor (n. 364); the poor in heaven (Chap. 39); the poor man at the rich man’s gate (n. 365); they enter heaven on account of their life, not on account of their poverty (n. 364). Pope, the divinity of the Lord’s human denied in council for the pope’s sake (n. 86 extract).

Power is from the conjunction of good and truth (n. 232); all a man’s power is from his will and understanding (n. 228); all spiritual power is from truth from good (n. 539); Divine truth has all power in the heavens (n. 137, 231); angels are powers (n. 137, 231); power of the angels (Chap. 26); power in hell (n. 233); arms and hands signify powers (n. 231). Prayer in heaven (n. 222); prayer is an acknowledgment of the power of God and his angels (n. 228).

Preachers in heaven are from the spiritual kingdom (n. 225), and are not called priests (n. 226).

Preaching in heaven (n. 221, 223, 393).

Presence, all things are in the Lord’s presence (n. 124); the Lord’s presence as a cause (n. 199); the Lord’s presence in heaven (n. 147); in the spiritual world one comes into the presence of another by desiring to do so (n. 194); in heaven people often appear to be where their look is fixed (n. 121).

Priest (See Preachers.)

Priesthood signifies good of love to the Lord (n. 226).

Prince of Peace, the Lord called “the Prince of peace” (n. 287).

Principle, must be drawn from truths of doctrine (n. 356 extract).

Printing in heaven (n. 258).

Procreation in heaven and on earth (n. 382); Divine order renews itself in procreation (n. 315).

Profanation, those that profane truths are cast into the lowest hells (n. 456). Progression of all things in heaven (n. 163).

Prophets, they saw angels with their spiritual eyes (n. 76); how the Lord spoke with the prophets (n. 254).

Proprium of angels (n. 158); those in genuine innocence are kept apart from their proprium (n. 278).

Providence, the poor may have ill thoughts about Divine providence (n. 364).

Prudence, children have no prudence (n. 277). Pulse, during resuscitation (n. 449).

Punishment in hell (n. 543, 574, 581); there is no punishment in the other life for inherited evils (n. 342); punishment of the wicked in the second state after death (n. 509); punishment of spirits is not from the Lord, but from the evil itself (n. 550).

Quality, everyone’s quality is determined by the quality of his understanding and will (n. 60); a man’s quality is known to the angels from his use of vowels (n. 241); the quality of deeds and works is determined by the thought and will behind them (n. 472); the quality of love is determined by its end or use (n. 565).

Quarters in heaven (Chap. 16, n. 17); they signify such things as pertain to those that dwell in them (n. 150); they differ in the different heavenly kingdoms (n. 146); places of abode in heaven are in different quarters according to the qualities of the angels (n. 148); they are not fixed in the spiritual world (n. 123); they are determined in each world by its sun (n. 141).

Race, the human race is maintained by the Lord by equilibrium (n. 592); marriages are the seminaries of the race (n. 384); the universe was created for the race (n. 417 extract); those of the race outside the church where the Word is, draw their life from that church (n. 308); one-fifth to one-quarter of the race dies in childhood (n. 416); conjunction of heaven with the race (Chap. 32); heaven and hell are from the human race (Chap. 35, n. 311); the similarity of the human and angelic minds a proof that heaven is from the human race (n. 314).

Rational, the rational is either enriched or destroyed by knowledges (n. 356 extract); the rational in heaven is clearer (n. 465); cultivation of the rational faculty (n. 468, 489); beasts have no rational faculty (n. 108). Rationality, true and false (n. 464); the evil are deprived of their rationality after death (n. 506).

Reason, the reason of sensual men (n. 267 note, 353); what those that think from interior reason can perceive (n. 303).

Reasoning of spirits about what is to be believed (n. 320); it may defend any delight, evil or good (n. 385); reasoning about truth and falsity (n. 455). Receptacle, knowledges are receptacles for good and truth (n. 356 extract). Reception is measured by the love (n. 349); reception of the Lord means reception of good and truth from him (n. 80); angels are receptions of Divine good and truth (n. 232); reception of rich and poor into heaven (n. 357).

Reformation, how it is effected (n. 424); is aided by evil spirits (n. 293).

Regeneration, depends upon freedom (n. 603 extract); how it is effected (n. 202 note, 523 note); of what it consists (n. 342 note); it is rebirth (n. 279); regeneration explained by an angel (n. 269); it is not accomplished by baptism (n. 329); regeneration before death (n. 491); state of peace of those being regenerated (n. 289).

Reincarnation, the cause of a belief in reincarnation (n. 256).

Relationships in the other life are such as spring from love and faith (n. 46). Relatives in the world of spirits (n. 427, 494).

Religion spread from the Asiatic world (n. 322); everyone has a religion of some kind (n. 318); the chief thing of every religion is to acknowledge the Divine (n. 319); marriage love cannot exist between those of different religions (n. 378).

Repentance is not possible after death (n. 527); it must be from freedom (n. 603 extract).

Representatives and appearances in heaven (Chap. 19); what they are (n. 175); children in heaven are taught chiefly by representatives (n. 334); they are employed in teaching good spirits (n. 517).

Respiration during resuscitation (n. 449).

Rest, sabbath means rest and peace (n. 287); a mere state of rest not true peace (n. 290).

Resurrection, the Lord’s resurrection (n. 86 extract, 316, 334); true and false idea of the resurrection (n. 312, 456).

Resuscitation of man after death (Chap. 46, n. 447-450).

Revelation, direct revelation of Divine truth to man is not possible (n. 309); most ancient people had direct revelation (n. 306).

Rich in heaven (Chap. 39); they enter heaven just as easily as the poor (n. 357); signification of riches (n. 365); “rich” and “poor” in the Word (n. 365); rich in hell (n. 362); desire for riches (n. 365); riches not real blessings (n. 364).

Right, correspondence of right and left (n. 118).

Righteous, who they are (n. 348); the government in the celestial kingdom is called righteous (n. 214).

Righteousness, in the Word “righteousness” is predicated of good, and “judgment” of truth (n. 64 note); “righteousness” in the Word signifies celestial good (n. 216); the righteousness of the Lord and those that turn to it (n. 348).

Rock signifies faith (n. 188); clefts in the rocks correspond to falsities. Rooms in angels’ houses (n. 184).

Rule in heaven (n. 564); two kinds of rule (n. 220 note); love of rule not possible in heaven (n. 407); lust of ruling destroys marriage love (n. 380).

Rulers (See Governors.)

Sabbath means rest and peace (n. 287).

Sadness, the angels are sad in certain states (n. 159).

Saints, not all the Roman Catholic saints were really good (n. 535). Sanctity, external and internal (n. 506).

Salvation is from the Lord (n. 321); it is not by mercy alone (n. 521); salvation of the heathen (n. 318, 319); those in hell cannot be saved (n. 595); Swedenborg talked with angels about salvation (n. 526). Satan, a name given to the hell that is in front (n. 311); meaning of “satan” (n. 544).

Saturn, its belt gives it reflected light (n. 417 extract).

Sciences, the sciences enumerated (n. 353); they should serve as a means of becoming wise (n. 356); angels of the inmost heaven do not store up truths in the memory and make a science (n. 271); reasoning of scientists in the other world (n. 464); delights of scientists in heaven (n. 489). Seasons, correspond to states in heaven (n. 166); seasons on other planets (n. 417 extract).

See, to see signifies to understand, perceive, and observe (n. 145 note). Seers were those whose eyes were opened (n. 76).

Self, separation from self (n. 341); the glory of self makes truth merely an end (n. 347). (See Love.)

Seminaries, marriages on earth are the seminaries of the human race (n. 384).

Sense-conceptions are misleading (n. 74); spiritual sense of the Word (n. 259, 307).

Senses, the senses remain after death (Chap. 48); they are active when a man is being withdrawn from the body (n. 440); in heaven sight and hearing are more exquisite than the other senses (n. 462 [a]); ideas about the soul based on bodily senses are erroneous (n. 456); the organs are the subjects of the special senses (n. 434); the delights of the senses are from their use (n. 402); the delights of the senses turn away from heaven (n. 398). Sensual, what the sensual man is (n. 267, 353 note, 461). Series, things in heaven are seen in coherent series (n. 205). Servants in heaven (n. 219).

Serve, to serve means to do good to others from a love of good (n. 218). Service, forms of service in heaven (n. 388).

Sexes in heaven (n. 366).

Sharing of delights in heaven (n. 399).

Sight, sight of the left eye corresponds to truths of faith; of the right eye to their goods (n. 118 note); thought is internal sight (n. 532); interior sight has extension into the spiritual world (n. 171, 203); extension of natural and spiritual sight (n. 85); the outer and inner sight of angels (n. 128, 462 [a]); sight in heaven is enlightened by Divine truth (n. 266); angelic speech in sight (n. 244); the fullness of sight of angels in the inmost heaven (n. 270).

Similes are based on correspondences (n. 110).

Simple, who they are (n. 350, 356); the simple have a true idea of God, of heaven, and of the angels (n. 74, 86); they think of God as the Ancient One in shining light (n. 82); the belief of the simple in regard to life after death (n. 602); the genuinely innocent appear outwardly simple (n. 278); the simple in heaven (Chap. 38, n. 18).

Situation of the hells (Chap. 61).

Societies in heaven (Chap. 4); societies in heaven are in the form of a man (Chap. 9, n. 68, 94); celestial spiritual societies (n. 27); each is a heaven in smaller form (Chap. 7, n. 51, 72); their governments (n. 213); their employments (n. 391); each has its own sphere (n. 591); they are distant according to their uses (n. 393); worship in the different societies (n. 56); they communicate by extension of sphere (n. 49); there is no communication between societies of different heavens except by correspondence (n. 207); the ways to societies from the world of spirits (n. 479); order of abode in heavenly societies (n. 149); they differ according to their good (n. 70); their growth (n. 71); their arrangement (n. 43, 52); subject spirits are sent out by the different societies (n. 603 extract); all in the same society resemble each other (n. 47); a man enters the heavenly society where his love is (n. 479, 510); a man in respect to his spirit is in some angelic society and sometimes appears there (n. 438); societies are joined by influx from the Lord (n. 208); the appearance of the Lord as a sun in the different heavenly societies (n. 159); the appearance of a society where the Lord is visibly present (n. 69); for every heavenly society there is a corresponding infernal society (n. 542, 588, 594); men in the world of spirits are attached to the heavenly or infernal society to which their ruling love corresponds (n. 427); every spirit is connected with a heavenly or infernal society (n. 497); societies in hell (n. 541). Angels sometimes see societies in heaven as one man (n. 52, 62); arrangement of the angels in the different societies (n. 43, 52); employments of angels vary according to the functions of their societies (n. 387); how angels are brought to their own society (n. 519); few angels go out of their own society into another, but their spheres extend into other societies (n. 49); angels from the northern and southern societies instruct spirits in the third state after death (n. 513); the best angels live apart from societies and are more directly under the Divine auspices (n. 50, 189); the larger heavenly societies consist of hundreds of thousands of angels (n. 50).

Socinians, their condition after death (n. 3, 83).

Son of God from eternity was the Divine truth in heaven (n. 86 extract); the Son as a mediator (n. 526); sons and daughters signify procreated truths and goods (n. 382 [b]).

Soul, the soul and the resurrection (n. 456); beliefs about the soul, true and false (n. 183, 312, 456, 602); state after death of those that have not believed in immortality (n. 452); the soul can only be understood by a knowledge of correspondences (n. 88); the soul is spiritual and thinks, but the body does not (n. 432); the delights of the soul (n. 396); the soul of the Lord (n. 86 extract, 316).

Space does not pertain to thought (n. 196); space in heaven (Chap. 22); space in heaven conforms to the state of the interiors (n. 17); angels have no notion of time and space (n. 162); no idea of space enters into the thought of the angels, although there is an appearance of space with them (n. 191, 195).

Speech, things in human speech that are from correspondence (n. 97); man’s speech is ordered to please others (n. 504); man’s speech and acts are governed by influx, because they are in true order (n. 296); spiritual speech in man’s interiors (n. 243); thought and speech among ancient people (n. 325). Speech of angels with men (Chap. 28); angels cannot speak human language (n. 237); but when they talk with man they use his language by conjoining themselves with him (n. 246, 249, 250); the ideas of angels are converted into natural ideas when they converse with men (n. 168); subjects of speech in the other life (n. 234, 355); the speech of angels (Chap. 27; n. 266, 235, 331, 333); it is from interior thought (n. 234); its beauty (n. 238); its symphony (n. 242); its wisdom (n. 239); the letters of angelic speech (n. 241); its expressiveness (n. 240); varieties of speech among the angels and in the different kingdoms of heaven (n. 241, 244); the speech of a higher heaven is not understood in a lower (n. 210); speech in heaven (n. 2); speech of little children in the other life (n. 331, 333); the speech of spirits and angels is from thought and affection (n. 464); speech and thought coincide in the other life (n. 457); celestial angels do not think and speak from truths (n. 214 note). Speech in the hells (n. 245); speech of evil spirits (n. 553).

Spheres of angels (n. 17); spheres of heaven and hell (n. 538); extension of sphere from the heavenly societies (n. 49); the spiritual sphere or sphere of life encompasses every human being (n. 591, 49 note); the sphere of hell (n. 384, 574).

Spirit, the spirit the real man (Chap. 45, n. 76 note, 432, 433, 436, 602); the spirit freed from the body is still a man (n. 456); the body lives from the spirit (n. 521); the spirit is the real source of sense activity (n. 434, 435); after death it appears as it really was in the body (n. 99); the spirit remains in the body as long as the heart beats (n. 447); there is an inmost communication of the spirit with the breathing (n. 446); man’s spirit is what his life is (n. 363); the interiors and exteriors of man’s spirit (n. 492); man’s spirit is rational in the other life only so far as it becomes so in this (n. 355); delight in heaven is such as has been the delight of man’s spirit (n. 395); man’s spirit is in the spiritual world (n. 76, 438); man’s spiritual life depends upon his conjunction with spirits (n. 302); man is man by virtue of his spirit, not his body (n. 453); why man is governed through spirits (n. 296); how man is led by spirits (n. 441); what happens when man is withdrawn from the body (n. 440); when man’s spirit is released it is either in his good or in his evil (n. 577); when man becomes a spirit he does not know that he has died (n. 461). Spirits associated with man are such as is his affection or love (n. 245, 292, 295); spirits do not flow into man from his memory (n. 298); spirits are not aware of the existence of the world (n. 249, 292); they cannot see natural objects (n. 582); spirits from other earths (n. 417 extract); spirits who experience heavenly joy (n. 409, 410); erroneous ideas of spirits in regard to heavenly happiness (n. 403, 404); spirits taken into heaven to be taught (n. 411); they do not commit knowledges to memory but to life, which is their memory (n. 517); they can do nothing contrary to their ruling love, and what is not in harmony with it is removed (n. 479); their memory and its cultivation (n. 469); why they are invisible and in human form (n. 453, 454); they have three degrees of interiors (n. 33); their past evils are disclosed on entering the other life (n. 462 [b]); their character known from their ways (n. 534); they soon choose congenial companions after death (n. 450); when in the state of interiors they show what they really were in the world (n. 505); state of a spirit whose communication with others was cut off (n. 203); their reasoning about what is to be believed (n. 320); they exhibit innocence by presenting themselves naked (n. 280 note); their discussion of the order of life of men and animals (n. 352); they cannot approach a corpse (n. 449); certain simple spirits taken up into heaven (n. 268); certain spirits were indignant because they were unable to remember (n. 465); how they lead men (n. 441); their superiority over men (n. 576); each goes to his own society after death (n. 510); how they are clothed to enter heaven (n. 519); the spirits who spoke with the prophets did not know but that they were Jehovah (n. 602); their grief at the ignorance in the church in regard to the things of heaven (n. 77); subject spirits (n. 601, 603 extract); emissary spirits (n. 255); enthusiastic spirits (n. 249); difference between a spirit and a man-spirit (n. 552); children in heaven tempted to speak by spirits (n. 343). Evil spirits dwell in the hell that is in front (n. 311); they are associated with man for his reformation (n. 293); evil spirits hate men (n. 249); the delights of evil spirits (n. 389, 574); they suffer in the presence of heavenly delight (n. 400); when an angel looks at an evil spirit he swoons (n. 232); they are tortured by a breath from heaven (n. 429, 572); their punishment (n. 509); their torment (n. 573); evil spirits admitted to heaven temporarily (n. 18, 525); the punishment of evil spirits is not from the Lord but from their evil (n. 550); how evil spirits cast themselves into hell (Chap. 57, n. 510, 558 [b], 573); the reception of evil spirits in hell (n. 574); their appearance in hell (n. 584); they hide in caverns to escape the light of heaven (n. 481); their abodes in the hells (n. 586, 587); spirits in hell are turned toward darkness (n. 123, 151); their irrationality (n. 455); vastation of evil spirits (n. 551); they sometimes turn temporarily toward the quarters of heaven and perceive truths (n. 153); evil spirits cannot perceive falsities (n. 487); evil spirits cannot see good spirits, but the good can see the evil (n. 583); evil spirits seen in the light of heaven appear in the form of their own evil (n. 553); their forms are the forms of love of self and the world (n. 554); the spirits beneath heaven have confused notions in regard to it (n. 66); confusion caused by evil spirits coming among good spirits (n. 152); spirits who lead others into what is their own (n. 558 [a]); spirits who cause melancholy and anxiety (n. 299); spirits who obsessed man were natural and corporeal (n. 257); spirits who had loved rule in the world (n. 563); the malice and artifices of infernal spirits (Chap. 60, 577, 580); spirits who believed that knowledges would give them entrance to heaven (n. 518); those that believed that they could change their life and accept Divine truths after death (n. 527); those that had rejected the world and afflicted themselves not happy in heaven (n. 535); those that have confirmed themselves in a belief in their own powers not received into heaven (n. 10). (See Angels, World of Spirits, Swedenborg.)

Spiritual, the things that come forth from the sun of heaven are called spiritual (n. 172); the spiritual is above and wholly distinct from the natural (n. 116); nature was created to clothe the spiritual (n. 102); things spiritual cannot be comprehended through knowledges (n. 356 extract); the difference between celestial and spiritual children (n. 339); difference between the spiritual of man and the spiritual of beasts (n. 435); the spiritual Divine and the spiritual of angels (n. 31); the change of the natural into spiritual delights (n. 488).

States of little children after death (n. 336, 345); in the Word all things that relate to space signify such things as relate to state (n. 197); negative and affirmative states toward truth (n. 356 extract); states after death (n. 547); states before and after death are the same (n. 312); state of the well- disposed when they first enter the other life (n. 412); the opening state after death lasts a few days (n. 451); in the spiritual world change of place is a change of state (n. 192, 193); the first state after death (Chap. 51, n. 493, 496, 498); the second state after death (Chap. 52, n. 502, 503); the separation of the evil and the good takes place in the second state after death (n. 511); the second state of the wicked (n. 508); the third state of man after death (Chap. 53, n. 512); some do not pass through the three preliminary states after death (n. 491); state of man in the world of spirits (n. 481); change of state in the world of spirits (n. 427); the world of spirits is the intermediate state between heaven and hell (n. 421); a man may know of his future state from his ruling love (n. 487); state of heaven is one of conjunction of good and truth; state of hell is one of conjunction of evil and falsity (n. 422). Angels’ changes of states correspond to changes of time and seasons (n. 155); change of state of the angels (Chap. 17, n. 157-159); states of innocence and peace of the angels and in heaven (Chap. 31, 32, n. 284, 289); angels’ movements are changes of state (n. 192); angels know each other’s states (n. 236); reasons for changes of state in heaven (n. 158); the states of the interiors are what make heaven (n. 17, 33); in heaven there are changes of state instead of years and days (n. 163); eternity means state, not time, to angels (n. 167); holy state of those listening to preaching in heaven (n. 224).

Stomach, the spirits that cause melancholy have relation to the stomach (n. 299).

Stones signify truths of faith (n. 188 note); signify divine truth (n. 534); houses of stone signify what relates to truth (n. 186 note); churches in the spiritual kingdom are built of stone (n. 223); precious stones in heaven (n. 489).

Storge, the love called storge (n. 277).

Subject, emissary spirits called subjects (n. 255); man a subject that will serve as a source and container; the organs are subjects of the special senses (n. 434).

Substance, all things that exist interiorly in man exist in forms which are substances (n. 418); anything that is supposed to exist apart from a substantial subject is nothing (n. 434).

Sun, its correspondence (n. 1, 119); those “that shine forth as the sun” (n. 348); everything spread out under the sun and that receives heat and light from it is what is called the natural world (n. 89); all nature has its beginning in the sun of the world (n. 116); the power of its heat and light (n. 137); the natural sun appears to the angels as dense darkness (n. 122, 151); the world’s sun used as a comparison to explain the Lord’s activity (n. 139); its changelessness represents the changelessness of the Lord (n. 158); the natural sun produces times and seasons in the world; the sun of heaven by its appearance marks changes of state in heaven (n. 164); the four quarters are determined in each world by its sun (n. 141); things in heaven come forth from the sun of heaven and those on earth from the sun of earth (n. 172); the two suns the origins of the two kinds of heat (n. 567); the sun of heaven (Chap. 14); the Lord as the sun of heaven (n. 117, 549); appearance and position of the sun of heaven (n. 118, 159); the difference in position of the sun and moon in heaven is thirty degrees (n. 146).

Swedenborg, admitted into the state of being withdrawn from the body (n. 440, 441); permitted to experience resuscitation (n. 449); why he was permitted to see and hear spiritual things (n. 312); how he talked with angels (n. 246); his language in talking with angels (n. 255); he was raised up into light by degrees (n. 130); was elevated to the inner sphere of heaven (n. 79); was permitted to see the ex tent of the uninhabited heaven (n. 419); the appearance to him of objects in heaven (n. 174); he journeyed through space by change of state (n. 192); was given a heavenly perception of the meaning of eternity (n. 67); entered into the angelic state (n. 234); experienced the peace of heaven (n. 284); was permitted to experience heavenly joys and delights (n. 413); often saw that angels are human forms or men when he was in his bodily senses (n. 74, 75); saw the Lord in various ways (n. 118, 121); saw an angelic society with the Lord present (n. 69); was shown how the angels have the Lord continually before their faces (n. 143); saw a whole society as one angel (n. 52); was shown the power of the angels (n. 229, 231); saw the ways to heaven and hell (n. 534); saw the forms of certain hells (n. 553); was permitted to look into the hells (n. 586); witnessed the effect of heavenly delight on evil spirits (n. 400); was taught about the correspondences in the vegetable kingdom (n. 109); saw writing and printing in heaven (n. 258); received from heaven a paper written in Hebrew (n. 260); saw children in heaven and their happiness (n. 337).

Angels were permitted to enter into Swedenborg’s natural thoughts (n. 168); he was withdrawn from the body into the society of angels (n. 46, 47), and talked with them (n. 16, 234), about the conjunction of heaven with man (n. 302), about salvation (n. 526), about their places of abode (n. 183, 184), about their form (n. 77), about the Word (n. 310), about time (n. 168), about eternal life (n. 406), about true marriage love (n. 374), about adultery (n. 385); he was taught by angels in regard to the last judgment (n. 312), in regard to Divine worship in heaven (n. 222, 223), in regard to changes of state in heaven (n. 158); he talked with spirits as a spirit and as a man in the body (n. 436); he talked with those who had lived at various times in the past (n. 363, 480), with those who had withdrawn themselves in the world and had lived apart (n. 359, 535), with learned men in the other world (n. 354, 464), with the poor in heaven (n. 364), with spirits on the third day after their death (n. 452), with Chinese spirits (n. 325), with saints (n. 535), with spirits from other earths (n. 417 extract), with one who seemed to be Cicero (n. 322).

Symphony of angelic speech (n. 242).

Talk, to talk with spirits is dangerous, and therefore rarely permitted (n. 249).

Taste, the five senses (n. 402, 462).

Teaching of little children in heaven (n. 334).

Teeth, what “the gnashing of teeth” is (Chap. 59, n. 575); teeth correspond to outmost things in nature (n. 575).

Temple, represents the Divine human of the Lord (n. 187); why the temples of the ancients were turned toward the east (n. 119). Temptation, state of peace after temptation (n. 289); temptation of children in heaven (n. 343); temptation and freedom (n. 603 extract). Thinking, the Lord flows mediately into man’s thinking through his willing (n. 26).

Theater, nature a theater representing the Lord’s kingdom (n. 106).

Thought, what the term “thought” means (n. 500); its relation to the life (n. 526); all thought is from affection (n. 236, 298); it is led in accordance with the intentions (n. 532); thought among ancient people (n. 323); many heavenly things are expressible in ideas of natural thought (n. 239); extension of thought and affection (n. 203, 477); source of thought in the good and in the evil (n. 577); all that man thinks is from influx (n. 603 extract); thought without action is nothing, and is dissipated (n. 475); all things of thought are inscribed not only on the brain but also on the whole body (n. 463); truth that is loved enters with light into the mind’s thought (n. 603); an invisible Divine is not an object of thought (n. 3). Man’s thought from natural light (n. 170); thoughts of those in self-love (n. 561); natural thought rests upon ideas of time and space (n. 169); space does not pertain to thought (n. 196); examples of internal and external thought (n. 496); internal and external thought should make one by correspondence (n. 499); children have no internal thought (n. 277); when a man is thinking abstractedly from the body he sometimes appears in his angelic society (n. 438); spirits enter into man’s thought (n. 292); speech of angels flows first into man’s thought (n. 248); the natural thought of man is changed by angels into spiritual thought (n. 165); in the body man thinks both naturally and spiritually (n. 356); thought of angels is spiritual, of men, natural (n. 306); difference between natural and spiritual thought (n. 130, 464); how spiritual thought is acquired (n. 512); angels permitted to enter into Swedenborg’s natural thought (n. 168); proper thought about angels (n. 183); thought remains after death (Chap. 48); thought of the spirit communicates with the breathing (n. 446); the sharing of thought with angels during resuscitation (n. 449); right thought about God essential to entering heaven (n. 358); thought is represented in the other life by ways (n. 534); thought of angels is immeasurably superior to that of men (n. 576); thought is wiser in heaven (n. 462 [a]); thought of angels (n. 266); why angels think spiritually (n. 199); the speech of angels enters into their thought (n. 251); thought derived from heavenly love with angels is in human form (n. 460); appearance of the particulars of angels’ thought (n. 240); objects of thought in the other world (n. 355); angels recognize the nature of a spirit’s freedom by a communication of affection and thought (n. 590); every thought of an angel spreads forth into heaven (n. 79); language in heaven flows from affection and thought (n. 236); speech and thought coincide in the other life (n. 2, 457); writing in heaven flows naturally from thought (n. 262); those in the spiritual world see in thought those whom they desire to see (n. 194, 494); thought of a higher heaven never perceived by a lower (n. 210); subject spirits do not think from themselves (n. 603 extract). Thought apart from willing is impossible (n. 199); how thought and will make one (n. 372); in the second state after death man’s will and thought make one (n. 503); thought may be from the understanding alone without the will (n. 424); man is such as are his will and thought (n. 463); thought makes the man only so far as it goes forth from the will (n. 474); thought is the form of the will (n. 500); to live spiritually is to think and to will (n. 432); thought and will are the interiors (n. 444); thought and will control the body (n. 453); will and thought are completed in works (n. 475); will and thought behind deeds and works determine their character (n. 472). (See Life, Perception.)

Throne, the Lord’s throne signifies his kingdom and heaven (n. 8, 24).

Time in heaven (Chap. 18, n. 411); correspondence of times and seasons in heaven (n. 155); angels have no notion of time and space (n. 162); to angels eternity means state and time (n. 167); time that spirits stay in the world of spirits (n. 426).

Tone, angels know each other’s affections by their tone (n. 236); angels express much by tone (n. 269).

Tongue of the Greatest Man (n. 96); tongue is caused to vibrate by angelic speech (n. 248).

Torment in hell (n. 573, 574); torment is permitted in the hells for the purpose of restraint (n. 581).

Transparency of objects seen in heaven corresponds to an enlightened understanding (n. 489).

Trees, their correspondence (n. 111, 176, 489, 520); in heaven trees bear fruit in accordance with the good of love (n. 176).

Trinity, the true idea of the Trinity (n. 86 extract).

Truth, wall signifies truth as a defense (n. 73, 307); garments of angels correspond to truth (n. 179); breadth means a state of truth (n. 197); needle’s eye signifies spiritual truth (n. 365); man corresponds to understanding of truth, woman to affection for truth (n. 368); man means one in whom are goods and truths (n. 73); truth defiled corresponds to urine (n. 488); truth is represented by “the stone at the dividing of the ways” (n. 534); there are three kinds of truth, civil, moral, and spiritual (n. 468); those in the kidneys of the Greatest Man are in truths searching, separating, and correcting (n. 96); all truths emit light (n. 132); truths in the light of heaven (n. 356 extract); perception of truth in the light of heaven (n. 481); those in heavenly love accept instruction and perceive truths (n. 487); truth is implanted in use and makes one with it in heaven (n. 517); truths of doctrine of the church; the comprehension of spiritual truths (n. 356 extract); truth belongs to the memory and to thought therefrom (n. 26); man has ability to acknowledge truth without receiving it (n. 153); truth that is loved enters with light into the mind’s thought (n. 603); truths that must be learned by man (n. 351); true intelligence arises from a love for truth (n. 347); indulging the senses of touch and taste renders a man stupid in regard to spiritual truth (n. 462 [a]); unrecognized truths (n. 265); every truth has infinite extension (n. 270); reformation is effected by means of truths (n. 424); man’s interiors are elevated by means of truths from the Word (n. 253); truths are received from others by children; truths must be seen from within (n. 352); truth is not a matter of reasoning (n. 385); mere reasoning about truth is not an acceptance of it (n. 518); truth learned from the Word is removed from those without real faith (n. 482); truth from self is not truth (n. 8); truths that the evil have are put away in the world of spirits (n. 425); evil spirits become irrational by rejecting the Divine and the truths of the church (n. 455); the genuine rational faculty consists of truths and not falsities (n. 468); from truth anyone can perceive falsity, but not vice versa (n. 487); the equilibrium between truth and falsity (n. 589); for every truth there is an opposite falsity (n. 541); those that profane truths are cast into the lowest hell (n. 456); angels of the inmost heaven do not store up truths in the memory (n. 271); celestial angels know by influx whether the truths they have are true (n. 26); celestial angels do not think and speak from truths (n. 214 note); celestial angels see truths but do not talk about them (n. 225); scientists in heaven reason about truths (n. 464). Divine truths are the laws of order (n. 523); they cannot be received after death by the angels (n. 527); all things are created by means of Divine truth (n. 137); Divine truth has all power (n. 231, 232); intelligence is from Divine truth (n. 180); direct revelation of Divine truth to man is not possible (n. 309); the Word in its essence is Divine truth (n. 259); some knowledges give entrance to Divine truth, some do not (n. 356 extract); the true and false love for Divine truth (n. 347); beauty after death depends upon the degree of love for Divine truth (n. 459); Divine means are Divine truths (n. 522); the Lord’s garments represent Divine truths (n. 129); the reception of Divine truths by angels (n. 25); Divine truths are inscribed on the interiors of angels of the inmost heaven (n. 270); Divine truth is the light of heaven (n. 117, 266, 462 [a], 549); Divine truth as Divine light in the minds of angels (n. 489); the Divine is called in heaven Divine truth (n. 13); the Son of God from eternity was the Divine truth in heaven (n. 86 extract). Love to the Lord is willing and doing Divine truth (n. 271); all Divine truths are included in love to the Lord and love to the neighbor (n. 19); the Word means Divine truth in the Lord from the Lord (n. 137). (See Faith, Good and Truth.)

Turning, angels turn according to their ruling love (n. 143); the great things about turning to the Lord (n. 144); turning of evil spirits toward the quarters of heaven (n. 153); conjunction effected by turning (n. 255).

Understanding, its enlightenment (n. 130 note); man’s understanding is the outgo [existere] of his life (n. 26 note, 474 note); the life of man’s understanding is the life of his faith (n. 9); it is obscured and weakened by the pleasures of the appetites (n. 462 [a]); it is obscured by looking to what is one’s own (n. 558 [a]); the understanding of children in heaven (n. 336); the transparency of objects seen in heaven correspond to an enlightened understanding (n. 489); the light of heaven illuminates both the sight and understanding (n. 127 note); angels have understanding from Divine truth, and their understanding is their inner sight (n. 128); with angels the outer sight corresponds to the inner sight or understanding (n. 462 [a]); those in the eye of the Greatest Man are in the understanding (n. 96). (See Will.)

Union, the union of Divine good and truth in the Lord; the union of the Lord with the Father (n. 86 extract); what true marriage union is (n. 375).

Unity, perfect unity is from diversity or variety (n. 56, 405).

Universe, its creation (n. 112); all things in it have relation to good and truth (n. 137); all the planets are inhabited (n. 417); the Lord the God of the universe (n. 2).

Use, use is the end for which; it is the first and last (n. 112 note); use as an end in the dominion of love of the neighbor (n. 564); uses are goods of love and charity (n. 402); what it is to perform uses (n. 64); those that perform uses (n. 390); every general use is composed of innumerable mediate uses (n. 392); the number of uses in the vegetable kingdom (n. 109); uses take on a form in the natural world and present themselves in effect (n. 96); uses are everywhere present in act or effect (n. 96); every good has its delight and quality from use (n. 112 note); the use of the senses causes their delights (n. 402); everything good is good in the measure of its use (n. 107); the body is furnished to the spirit in order that it may perform uses in the world (n. 432); every part of man performs some use (n. 64); wisdom is loving use (n. 390); knowledges with use as an end (n. 356 extract); the Lord’s kingdom is a kingdom of ends or uses (n. 112); uses in heaven (n. 361 note, 405, 517); occupation in heaven is according to the correspondence of a man’s use (n. 394); heavenly love consists in loving uses for the sake of uses (n. 557); in heaven to perform uses is the delight of everyone’s life (n. 219); all delights of heaven are brought together in uses (n. 402); the rich in heaven set their hearts on uses only (n. 361); heavenly societies are distinct in accordance with use (n. 387, 391); those who do not perform uses for the general good are cast out of heaven (n. 64); uses performed from love of self (n. 556); those that have performed uses for their own advantage (n. 508); spirits who had in the world looked to themselves and not to uses (n. 563); good and evil uses in the other life (n. 363); perverted uses in hell (n. 362); all evil spirits perform a use (n. 508).

Variety in heaven (n. 20 note, 56, 71, 405); variety or goods (n. 41, 231). Vastation of good and evil (n. 513); vastation of evil spirits (n. 551). Vipers, genii appear as vipers (n. 579).

Visions, why visions are not used to instruct men about the future life (n. 456).

Voice signifies Divine truth (n. 1); voices of evil spirits (n. 553). Voluntary and intellectual (n. 32).

Vowels of angelic speech (n. 241); they express affection (n. 261).

Ways signify truths that lead to good (n. 479 note, 590); ways to heaven and to hell (n. 479, 534); ways from places of instruction to heaven (n. 520).

Wealth does not debar from heaven (n. 357); various forms of love of wealth (n. 575).

West, the west in heaven (n. 148, 149), and in hell (n. 587).

Whole, every whole exists from the harmony of its parts (n. 56).

Wicked, how they are cast into hell (n. 491); the wicked after death (n. 508).

Wife, husband and wife after death (n. 368, 494); heaven and the church called “wife” (n. 180, 371).

Wind, angels are not winds (n. 183).

Will, what the term “will” means (n. 500); it is the will that makes the man (n. 474); man is such as are his will and thought (n. 463); the will is the very spiritual part of man (n. 529); the will is the receptacle for good or evil (n. 589); man’s intention is his will (n. 532); the life of man’s will is the life of his love (n. 9); everyone’s lust belongs to his love, and his love to his will (n. 574); all that man wills is from influx (n. 603 extract); only what gains entrance into man’s will becomes his (n. 598); in respect to his will man is born into every evil (n. 424); the will of those in genuine innocence is their memory (n. 278); a subjugated mind has either no will or an opposing will (n. 380); the will is kindled by love (n. 473); all things of the will that are in harmony with the ruling love are called loves (n. 477); man has the same will and love after death as before (n. 547); after death man is his own love and his own will (n. 479); the will is manifested in the looks and gestures in the other life (n. 457); the celestial kingdom is the voluntary part of heaven (n. 95); the activity of the will of evil spirits (n. 508). Will and understanding together make the man (n. 423); man is such as are his will and understanding (n. 350); all things of man’s life depend upon his ability to understand and to will (n. 203); the will and understanding constitute the spiritual man (n. 26, 373); all man’s power is from his will and understanding (n. 137, 228); whatever is felt in the body has its origin in the will and understanding (n. 373); the will relates to good and the understanding to truth (n. 137); man is loved in accordance with the good of his will and of his understanding therefrom (n. 474 note); the will of man is the very being (esse) of his life and his understanding is the outgo (existere) (n. 61 note); man is man from his ability to understand what is true and to will what is good (n. 60); the will and understanding are ruled by the Lord (n. 228); influx into the will and understanding (n. 247); true innocence is of the will and understanding (n. 278); will and understanding in relation to marriage (n. 369, 370); will and understanding in man and woman and as husband and wife (n. 367, 368); after death man continues to be such as are his will and understanding (n. 474 note); the conjunction of the will and understanding in the world of spirits (n. 423); angels have will and understanding (n. 136); every angel is such as are his will and understanding (n. 231); all things in the interiors of the angels have relation to the will and understanding (n. 173); the will and understanding of angels are continually being perfected (n. 221). (See Life, Thought and Will.)

Willing is loving to do (n. 16); the Lord flows directly into man’s willing, but mediately into his thinking (n. 26).

Wisdom, the part of the head that contains the cerebellum corresponds to wisdom (n. 251); wisdom compared to a palace (n. 270); wisdom defined (n. 148); wisdom is of the life (n. 348); wisdom is loving use (n. 390); how true wisdom is acquired (n. 356); knowing, acknowledging, and perceiving how little one knows is the first step toward wisdom (n. 280); Divine Wisdom in the Word (n. 310); wisdom is not dependent upon what is stored up in the memory (n. 464); the possibilities of wisdom to the human mind (n. 314, 356); wisdom of men who are in love to the Lord (n. 467); the degrees of man’s wisdom (n. 267 note); wisdom of the ancient church (n. 322); heavenly peace is possible in men who are in true wisdom (n. 288); the innocence of wisdom (n. 279); wisdom indicated by Hebrew letters (n. 260); sensual men have knowledge but not wisdom (n. 74 note, 267). Angels called “wisdom” (n. 266); wisdom of angels (Chap. 30); the wisdom of angels is due to their interiors being opened (n. 267); angels can receive wisdom because they are without the love of self (n. 272); their wisdom differs (n. 275); the source of their wisdom (n. 169); their wisdom depends upon the extent to which they are in the form of heaven (n. 201); the degree of their wisdom (n. 208, 267); wisdom of angels of the different heavens (n. 25, 26, 209, 270); the hunger of angels for wisdom (n. 274); angels long to know and to become wise (n. 356 extract); illustration of angelic wisdom (n. 269); wisdom in the speech of angels (n. 239); angels are continually being perfected in wisdom and love (n. 221, 271, 469); the wisdom of the angels is not comparable with that of the Lord (n. 273); an angel who excels in wisdom instantly sees the quality of another from his face (n. 48); all things seen by angels in heaven correspond to their wisdom (n. 177); wisdom in heaven of those that have acknowledged the Divine (n. 531); wisdom of scientists in heaven (n. 464); the comprehension of heavenly wisdom (n. 265); communication of wisdom in heaven (n. 268); wisdom of those in heaven who have loved the Word (n. 393); wisdom in the doctrines of heaven (n. 227).

Wise, the wise in heaven (Chap. 38); who the really wise are (n. 348, 350); the wise and simple among the heathen (n. 322).

Woman, corresponds to affection for good; was born to be affectional, that is, to think from her will (n. 368); men and women (n. 366, 369). Wood signifies good; churches in the celestial kingdom are built of wood (n. 223); houses of wood signify what relates to good (n. 186 note); those that have placed merit in works appear to themselves in the other life to be cutting wood (n. 513 note).

Word, the Word serves in place of man for a foundation for heaven (n. 305, 309); it teaches spiritual good and truth (n. 512); conjunction of heaven with man by means of the Word (Chap. 34); man must be taught by the Word, and not by writings from heaven (n. 258); its dictation to the prophets (n. 254, 259); it was written after the knowledge of correspondences had been lost (n. 306); it has a spiritual sense throughout (n. 114, 150, 365); the spiritual sense of various passages (n. 307); the glorification of the Lord is everywhere treated of in the internal sense of the Word (n. 86 extract); there is no distinction in the angelic sense of the Word between Jehovah and the Lord (n. 86 extract); the sense of the letter may beget heresies (n. 311); the church where the Word is is like the heart and lungs of a man (n. 308); mere knowledge of the Word and doctrines does not bring anyone into heaven (n. 518); truth learned from the Word is removed from those without faith (n. 482); Divine wisdom in the Word (n. 310); it contains all laws of Divine order (n. 202); opinions drawn from the Word about the rich and poor in heaven (n. 357); Swedenborg read the Word to spirits (n. 322); angels say that the Word teaches that angels are men (n. 183); good spirits are taught from the doctrines drawn from the Word (n. 516); the Word in heaven (n. 261, 393, 526). Angelic words express far more than human words (n. 239, 269). (See Correspondence.)

Works, love in act is works (n. 48); works apart from love are of death, not of life (n. 474); their real character is determined by the will and thought behind them (n. 472); works and deeds go forth from the love and faith (n. 474); judgment is according to works (n. 470, 471); works have their being, outgo, and quality from the interiors (n. 358 note); works are the exteriors or outmosts (n. 475); all works and deeds pertain to moral and civil life (n. 484); good works compared to fruit (n. 111). World, love of the world (n. 154, 565); correspondence of the world’s fieriness (n. 122); force in the natural world (n. 589); ignorance and false beliefs in the world about heaven and hell (n. 311, 312, 357), about the truly intelligent (n. 346), about heavenly joy (n. 412); the world is conjoined to heaven in man (n. 252); conjunction of heaven with the world by means of correspondences (n. 112); life of the world (n. 318); heat and light in the world (n. 136); the sun produces times and seasons in the world (n. 164); all things of the natural world are material, and devoid of life (n. 432); Divine influx into the world apart from man (n. 112); so far as man is in good the world in him is subordinated to heaven and made to serve heaven (n. 57); man is formed for heaven only by means of the world (n. 360). Spiritual world flows into the natural world as cause into effect (n. 567); conjunction of natural and spiritual worlds in man (n. 112, 247); natural world subsists from the spiritual world and both from the Divine (n. 106); there can be no flowing from the natural into the spiritual world (n. 319); everything in the natural world springs from and corresponds to something in the spiritual world (n. 89); from the things of the natural world the things of the spiritual world may be seen as in a mirror (n. 56); the spiritual world appears like the natural world (n. 582); the Lord is in his Divine order in both worlds (n. 57); man is in both worlds (n. 304); spiritual world is not understood without a knowledge of correspondences (n. 88); in the spiritual world distances are matters of difference (n. 42); quarters are not fixed in the spiritual world (n. 123); in the spiritual world there is a complete sharing of affections (n. 552); man’s condition on entering the spiritual world (n. 330). World of spirits (n. 292); what the world of spirits is (Chap. 44); its use (n. 420); its numbers (n. 426); its appearance and exits (n. 429, 479); its situation (n. 423, 583); the world of spirits and those in it are kept in equilibrium between heaven and hell (n. 540, 590); men are kept in equilibrium by means of spirits in the world of spirits (n. 540); the world of spirits serves to conjoin man with heaven and hell (n. 600); the memory is retained and laid bare in the world of spirits (n. 462 [b]); the conjunction of the understanding and will in the world of spirits (n. 423); the conjunction of good and truth and evil and falsity in man takes place in the world of spirits (n. 422); condition of the spirit at entrance into the world of spirits (n. 457, 494); treatment in the world of spirits (n. 427); protection in the world of spirits (n. 391); reception of spirits into the world of spirits (n. 548); spirits are explored there (n. 496); their surprise at entrance (n. 495); everyone there must be an image of his own affection or love (n. 498); all in the world of spirits have communication with heaven or hell (n. 294); man in the world of spirits is in equilibrium (n. 590); time that spirits stay in the world of spirits (n. 426); their exit from the world of spirits (n. 429). (See State.) Worms, their instincts (n. 108).

Worship in heaven (Chap. 25, n. 221, 222, 506); variety in worship in the different heavenly societies (n. 56); worship in ancient times (n. 306); the most ancient people worshiped the Divine human (n. 86 extract); worship of the Divine in other earths (n. 321); worship the basis of all religion (n. 319); worship must be from freedom (n. 603 extract); worship of sun and moon (n. 122); correspondence of worship (n. 111). Wrath, why wrath is attributed to the Lord (n. 545).

Writing in heaven (Chap. 29); it varies in the different heavens (n. 261); written forms in heaven (n. 260); writing in numbers (n. 263); erroneous views of writing in heaven (n. 264).

Yoke, the Lord’s yoke and burden (n. 359).

Youth corresponds to understanding of truth (n. 368); fate of those that plunge into evils in youth (n. 533); spirits associated with man in youth (n. 295); renewed youth in heaven (n. 414).

 

 

 

 

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Footnotes

 

1. [References in this edition, unless otherwise noted, are to Emanuel Swedenborg’s Arcana Coelestia and were made by Swedenborg.] The consummation of the age is the final period of the church (n. 4535, 10622).

2. The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26-40 of Genesis (n. 3353-3356, 3486-3489, 3650-3655, 3751-3757, 3897-3901, 4056-4060, 4229-4231, 4332-4335, 4422-4424, 4635-4638, 4661-4664, 4807-4810, 4954-4959, 5063-5071).

3. Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

4. The Word is written solely by correspondences, and for this reason each thing and all things in it have a spiritual meaning (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2900, 9086).

5. In the Word the “sun” signifies the Lord in respect to love, and in consequence love to the Lord (n. 1529, 1837, 2441, 2495, 4060, 4696, 7083, 10809).

6. In the Word the “moon” signifies the Lord in respect to faith, and in consequence faith in the Lord (n. 1529, 1530, 2495, 4060, 4696, 7083).

7. In the Word “stars” signify knowledges of good and truth (n. 2495, 2849, 4697).

8. “Tribes” signify all truths and goods in the complex, thus all things of faith and love (n. 3858, 3926, 4060, 6335).

9. The coming of the Lord signifies His presence in the Word, and revelation (n. 3900, 4060).

10. In the Word “clouds” signify the Word in the letter or the sense of its letter (n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574).

11. In the Word “glory” signifies Divine truth as it is in heaven and as it is in the internal sense of the Word (n. 4809, 5922, 8267, 8427, 9429, 10574).

12. A “trumpet” or “horn” signifies Divine truth in heaven, and revealed from heaven (n. 8158, 8823, 8915); and “voice” has a like signification (n. 6771, 9926).

13. Christians were examined in the other life in regard to their idea of the one God and it was found that they held the idea of three Gods (n. 2329, 5256, 10736, 10738, 10821). A Divine trinity in the Lord is acknowledged in heaven (n. 14, 15, 1729, 2005, 5256, 9303).

14. A Divine that cannot be perceived by any idea cannot be received by faith (n. 4733, 5110, 5663, 6982, 6996, 7004, 7211, 9356, 9359, 9972, 10067, 10267).

15. The entire heaven is the Lord’s (n. 2751, 7086). He has all power in the heavens and on the earths (n. 1607, 10089, 10827). As the Lord rules heaven He rules also all things that depend thereon, thus all things in the world (n. 2026, 2027, 4523, 4524). The Lord alone has power to remove the hells, to withhold from evil and hold in good, and thus to save (n. 10019).

16. The angels of heaven acknowledge all good to be from the Lord, and nothing from themselves, and the Lord dwells in them in His own and not in their own (n. 9338, 10125, 10151, 10157). Therefore in the Word by “angels” something of the Lord is meant (n. 1925, 2821, 3039, 4085, 8192, 10528).

Furthermore, angels are called “gods” from the reception of the Divine from the Lord (n. 4295, 4402, 7268, 7873, 8192, 8301).

Again, all good that is good, and all truth that is truth, consequently all peace, love, charity, and faith, are from the Lord (n. 1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904).

Also all wisdom and intelligence (n. 109, 112, 121, 124).

17. Those who are in heaven are said to be in the Lord (n. 3637, 3638).

18. Good from the Lord has the Lord inwardly in it, but good from one’s own has not (n. 1802, 3951, 8480).

19. In the Word “fire” signifies heavenly love and infernal love (n. 934, 4906, 5215).

“Holy and heavenly fire” signifies Divine love, and every affection that belongs to that love (n. 934, 6314, 6832).

“Light” from fire signifies truth going forth from good of love; and light in heaven signifies Divine truth (n. 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684).

20. Love is the fire of life, and life itself is actually therefrom (n. 4906, 5071, 6032, 6314).

21. To love the Lord and the neighbor is to live according to the Lord’s commandments (n. 10143, 10153, 10310, 10578, 10648).

22. To love the neighbor is not to love the person, but to love that in him from which he is what he is, that is, his truth and good (n. 5028, 10336).

Those who love the person, and not that in him from which he is what he is, love evil and good alike (n. 3820).

Charity is willing truths and being affected by truths for the sake of truths (n. 3876, 3877). Charity toward the neighbor is doing what is good, just, and right, in every work and in every function (n. 8120-8122).

23. Angels are forms of love and charity (n. 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10177).

24. A spiritual sphere, which is a sphere of the life, overflows and pours forth from every man, spirit, and angel, and encompasses them (n. 4464, 5179, 7454, 8630).

It flows from the life of their affection and consequent thought (n. 2489, 4464, 6206).

25. Spirits and angels turn themselves constantly to their loves, and those in the heavens turn themselves constantly to the Lord (n. 10130, 10189, 10420, 10702). Quarters in the other life are to each one in accordance with the direction of his face, and are thereby determined, otherwise than in the world (n. 10130, 10189, 10420, 10702).

26. Innumerable things are contained in love, and love gathers to itself all things that are in harmony with it (n. 2500, 2572, 3078, 3189, 6323, 7490, 7750).

27. There is infinite variety, and nowhere anything the same as another (n. 7236, 9002).

Also in the heavens there is infinite variety (n. 684, 690, 3744, 5598, 7236).

Varieties in heaven are varieties of good (n. 3744, 4005, 7236, 7833, 7836, 9002).

All societies in the heavens, and all angels in a society, are thereby distinguished from each other (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836).

Nevertheless they are all made one by love from the Lord (n. 457, 3986).

28. Heaven as a whole is divided into two kingdoms, a celestial kingdom and a spiritual kingdom (n. 3887, 4138).

The angels of the celestial kingdom receive the Divine of the Lord in their voluntary part, thus more interiorly than the spiritual angels, who receive it in their intellectual part (n. 5113, 6367, 8521, 9936, 9995, 10124).

29. The heavens that constitute the celestial kingdom are called higher while those that constitute the spiritual kingdom are called lower (n. 10068).

30. Interior things are portrayed by higher things, and higher things signify interior things (n. 2148, 3084, 4599, 5146, 8325).

31. The good of the celestial kingdom is good of love to the Lord, and the good of the spiritual kingdom is good of charity toward the neighbor (n. 3691, 6435, 9468, 9680, 9683, 9780).

32. The celestial angels immeasurably surpass in wisdom the spiritual angels (n. 2718, 9995).

The nature of the distinction between celestial angels and spiritual angels (n. 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277, 10295).

33. The celestial angels do not reason about truths of faith, because they perceive them in themselves; but the spiritual angels reason about them whether they are true or not (n. 202, 337, 597, 607, 784, 1121, 1384, 1898, 1919, 3246, 4448, 7680, 7877, 8780, 9277, 10786).

34. The Lord’s influx is into good and through good into truth, and not the reverse; thus into the will and through that into the understanding, and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153).

35. The will of man is the very being [esse] of his life, and the receptacle of the good of love, while his understanding is the outgo [existere] of his life therefrom, and the receptacle of the truth and good of faith (n. 3619, 5002, 9282).

Thus the will’s life is the chief life of man, and the life of the understanding goes forth therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110).

Whatever is received by the will comes to be the life, and is appropriated to man (n. 3161, 9386, 9393). Man is a man from his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110). Moreover, everyone who wills and understands rightly is loved and valued by others, while he that understands rightly and does not will rightly is rejected and despised (n. 8911, 10076).

Also, after death man remains such as his will and his understanding therefrom have been, while the things that pertain to the understanding and not also to the will then vanish, because they are not in the man (n. 9069, 9071, 9282, 9386, 10153).

36. Between the two kingdoms there is communication and conjunction by means of angelic societies which are called celestial-spiritual (n. 4047, 6435, 8796, 8802).

The influx of the Lord through the celestial kingdom into the spiritual (n. 3969, 6366).

37. All things of Divine order are brought together in man, and by creation man is Divine order in form (n. 3628, 4219, 4220, 4223, 4523, 4524, 5114, 5168, 6013, 6057, 6605, 6626, 9706, 10156, 10472).

In man the internal man was formed after the image of heaven, and the external after the image of the world, and this is why man was called by the ancients a microcosm (n. 3628, 4523, 5115, 6013, 6057, 9279, 9706, 10156, 10472).

Thus man in respect to his interiors is by creation a heaven in least form after the image of the greatest; and such also man becomes when he has been created anew or regenerated by the Lord (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632).

38. There are three heavens, inmost, middle, and outmost, or third, second, and first (n. 684, 9594, 10270).

Goods therein also follow in triple order (n. 4938, 4939, 9992, 10005, 10017).

The good of the inmost or third heaven is called celestial, the good of the middle or second is called spiritual, and the good of the outmost or first, spiritual-natural (n. 4279, 4286, 4938, 4939, 9992, 10005, 10017, 10068).

39. There are as many degrees of life in man as there are heavens, and these are opened after death in accordance with his life (n. 3747, 9594).

Heaven is in man (n. 3884).

Therefore he that has received heaven into himself in the world, comes into heaven after death (n. 10717).

40. Interiors are more perfect because nearer to the Divine (n. 3405, 5146, 5147).

In the internal there are thousands and thousands of things that appear in the external as one general thing (n. 5707). As far as man is raised from externals toward interiors, so far he comes into light and thus into intelligence; the elevation is like rising out of a cloud into clearness (n. 4598, 6183, 6313).

41. Influx from the Lord is direct from Himself and also mediate through one heaven into another, and in like manner into man’s interiors (n. 6063, 6307, 6472, 9682, 9683).

Direct influx of the Divine from the Lord (n. 6058, 6474-6478, 8717, 8728).

Mediate influx through the spiritual world into the natural world (n. 4067, 6982, 6985, 6996).

42. All things spring from things prior to themselves, thus from a First, and in like manner subsist, because subsistence is a ceaseless springing forth; therefore nothing unconnected is possible (n. 3626-3628, 3648, 4523, 4524, 6040, 6056).

43. Things interior and things exterior are not continuous but distinct and discrete according to degrees, and each degree has its bounds (n. 3691, 5114, 5145, 8603, 10099).

One thing is formed from another, and the things so formed are not continuously purer and grosser (n. 6326, 6465).

Until the difference between what is interior and what is exterior according to such degrees is perceived, neither the internal and external man nor the interior and exterior heavens can be clearly understood (n. 5146, 6465, 10099, 10181).

44. There is infinite variety, and never anything the same with any other (n. 7236, 9002).

So in the heavens there is infinite variety (n. 684, 690, 3744, 5598, 7236).

Varieties in the heavens, which are infinite, are varieties of good (n. 3744, 4005, 7236, 7833, 7836, 9002).

These varieties exist through truths that are manifold, from which is each one’s good (n. 3470, 3804, 4149, 6917, 7236).

It is because of this that all the societies in the heavens, and all angels in a society, are distinct from each other (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836).

Nevertheless they all make one through love from the Lord (n. 457, 3986).

45. All the societies of heaven have a constant position in accordance with the differences of their state of life, thus in accordance with the differences of love and faith (n. 1274, 3638, 3639).

Wonderful things in the other life, that is, in the spiritual world, respecting distance, situation, place, space and time (n. 1273-1277).

46. All freedom pertains to love and affection, since what a man loves, that he does freely (n. 2870, 3158, 8987, 8990, 9585, 9591). Because freedom pertains to love, everyone’s life and delight is therefrom (n. 2873). Nothing appears as one’s own, except what is from his freedom (n. 2880). The veriest freedom is to be led by the Lord, because one is thus led by the love of good and truth (n. 892, 905, 2872, 2886, 2890-2892, 9096, 9586-9591).

47. All nearness, relationships, connections, and as it were ties of blood in heaven are from good and in accordance with its agreements and differences (n. 685, 917, 1394, 2739, 3612, 3815, 4121).

48. A spiritual sphere, which is the sphere of life, flows out from every man, spirit, and angel, and encompasses them (n. 4464, 5179, 7454, 8630). It flows forth from the life of their affection and thought (n. 2489, 4464, 6206). These spheres extend themselves far into angelic societies in accordance with the quality and quantity of their good (n. 6598-6612, 8063, 8794, 8797).

49. In the heavens a sharing of all goods is possible because heavenly love shares with another everything that is its own (n. 549, 550, 1390, 1391, 1399, 10130, 10723).

50. In the Word the Lord is called an angel (n. 6280, 6831, 8192, 9303).

A whole angelic society is called an angel, and Michael and Raphael are angelic societies, so called from their functions (n. 8192).

The societies of heaven and the angels have no names, but are distinguished by the quality of their good, and by the idea of it (n. 1705, 1754).

51. Heaven is not granted from mercy apart from means, but in accordance with the life; yet everything of the life by which man is led to heaven by the Lord belongs to mercy; this is what is meant by mercy (n. 5057, 10659). If heaven were granted from mercy apart from means it would be granted to all (n. 2401).

About some evil spirits cast down from heaven who believed that heaven was granted to everyone from mercy apart from means (n. 4226).

52. Heaven is in man (n. 3884).

53. Every whole is from the harmony and concert of many parts. Otherwise it has no quality (n. 457).

From this the entire heaven is a whole (n. 457).

And for the reason that all there have regard to one end, which is the Lord (n. 9828).

54. If good were the characteristic and essential of the church, and not truth apart from good, the church would be one (n. 1285, 1316, 2982, 3267, 3445, 3451, 3452).

From good all churches make one church before the Lord (n. 7396, 9276).

55. The church is in man, and not outside of him, and the church in general is made up of men that have the church in them (n. 3884, [6637]).

56. A man who is a church is a heaven in the smallest form after the image of the greatest, because his interiors, which belong to his mind, are arranged after the form of heaven, and consequently for reception of all things of heaven (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632).

57. Man has an internal and an external; his internal is formed by creation after the image of heaven, and his external after the image of the world; and for this reason man was called by the ancients a microcosm (n. 3628, 4523, 4524, 5115, 5368, 6013, 6057, 9279, 9706, 10156, 10472). Therefore man was created to have the world in him serve heaven, and this takes place with the good; but it is the reverse with the evil, in whom heaven serves the world (n. 9278, 9283).

58. The Lord is order, since the Divine good and truth that go forth from the Lord make order (n. 1728, 1919, 2011, 2258, 5110, 5703, 8988, 10336, 10619).

Divine truths are laws of order (n. 2447, 7995).

So far as a man lives according to order, that is, so far as he lives in good in accordance with Divine truths, he is a man, and the church and heaven are in him (n. 4839, 6605, 8513, [8547]).

59. The ruling or dominant love with everyone is in each thing and all things of his life, thus in each thing and all things of his thought and will (n. 6159, 7648, 8067, 8853).

Man is such as is the ruling quality of his life (n. 987, 1040, 1568, 3570, 6571, 6935, 6938, 8853-8858, 10076, 10109, 10110, 10284). When love and faith rule they are in all the particulars of man’s life, although he does not know it (n. 8854, 8864, 8865).

60. Heaven in the whole complex appears in form like a man, and for this reason heaven is called the Greatest Man (n. 2996, 2998, 3624-3649, 3741-3745, 4625).

61. The will of man is the very being [esse] of his life, and his understanding is the outgo [existere] of his life therefrom (n. 3619, 5002, 9282).

The chief life of man is the life of his will, and from that the life of the understanding proceeds (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110).

Man is man by virtue of his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110).

62. In the Word “righteousness” is predicated of good, and “judgment” of truth; therefore “to do righteousness and judgment” is to do what is good and true (n. 2235, 9857).

63. In the highest sense the Lord is the neighbor; consequently to love the Lord is to love that which is from Him, that is to love good and truth because the Lord is in everything that is from Him (n. 2425, 3419, 6706, 6711, 6819, 6823, 8123).

Therefore all good that is from the Lord is the neighbor, and to will and do that good is to love the neighbor (n. 5028, 10336).

64. “Jerusalem” means the church (n. 402, 3654, 9166).

65. The “wall” means truth defending against the assault of falsities and evils (n. 6419).

66. “Twelve” means all truths and goods in the complex (n. 577, 2089, 2129, 2130, 3272, 3858, 3913). Likewise “seventy-two,” and “a hundred and forty-four,” since this comes from twelve multiplied into itself (n. 7973).

All numbers in the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 5265). Multiplied numbers have a like signification as the simple numbers from which they arise by multiplication (n. 5291, 5335, 5708, 7973).

67. “Measure” in the Word signifies the quality of a thing in respect to truth and good (n. 3104, 9603).

68. In regard to the spiritual or internal sense of the Word see the explanation of the white horse in Revelation, and the appendix to the New Jerusalem and Its Heavenly Doctrine.

69. Unless man is raised above the sense conceptions of the external man he has very little wisdom (n. 5089).

The wise man thinks above these sense conceptions (n. 5089, 5094).

When man is raised above these, he comes into clearer light, and finally into heavenly light (n. 6183, 6313, 6315, 9407, 9730, 9922). Elevation and withdrawal from these was known to the ancients (n. 6313).

70. In respect to his interiors man is a spirit (n. 1594).

And that spirit is the man himself, and it is from that spirit that the body lives (n. 447, 4622, 6054).

71. Inasmuch as each angel is a recipient of Divine order from the Lord, he is in a human form, perfect and beautiful in the measure of his reception (n. 322, 1880, 1881, 3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, 10177, 10594).

It is by means of Divine truth that order exists; and Divine good is the essential of order (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555).

72. How far the knowledge of correspondences excels other knowledges (n. 4280). The knowledge of correspondences was the chief knowledge of the ancient people; but at the present day it is wholly forgotten (n. 3021, 3419, 4280, 4749, 4844, 4964, 4966, 6004, 7729, 10252).

The knowledge of correspondences flourished among the Eastern nations and in Egypt (n. 5702, 6692, 7097, 7779, 9391, 10407).

73. The correspondence of the heart and lungs with the Greatest Man, which is heaven, from experience (n. 3883-3896).

The heart corresponds to those in the celestial kingdom, and the lungs to those in the spiritual kingdom (n. 3885-3887).

There is in heaven a pulse like that of the heart, and a respiration like that of the lungs, but interior (n. 3884, 3885, 3887).

There the pulse of the heart varies in conformity to states of love, and the respiration in conformity to states of charity and faith (n. 3886, 3887, 3889).

In the Word the “heart” means the will, and “from the heart” means from the will (n. 2930, 7542, 8910, 9113, 10336).

In the Word the “heart” also signifies love, and “from the heart” means from love (n. 7542, 9050, 10336).

74. In the Word the “breast” signifies charity (n. 3934, 10081, 10087). The “loins” and organs of generation signify marriage love (n. 3021, 4280, 4462, 5050-5052). The “arms” and “hands” signify the power of truth (n. 878, 3091, 4931-4937, 6947, 7205, 10019).

The “feet” signify the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). The “eye” signifies understanding (n. 2701, 4403-4421, 4523-4534, 6923, 9051, 10569). The “nostrils” signify perception (n. 3577, 4624, 4625, 4748, 5621, 8286, 10054, 10292). The “ears” signify obedience (n. 2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061).

The “kidneys” signify the scrutiny and correction of truth (n. 5380-5386, 10032).

75. The correspondence of all the members of the body with the Greatest Man, or heaven, in general and in particular, from experience (n. 3021, 3624-3649, 3741-3750, 3883-3895, 4039-4054, 4218-4228, 4318-4331, 4403-4421, 4523-4533, 4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061, 5171-5189, 5377-5396, 5552-5573, 5711-5727, 10030).

The influx of the spiritual world into the natural world, or of heaven into the world, and the influx of the soul into all things of the body, from experience (n. 6053-6058, 6189-6215, 6307-6326, 6466-6495, 6598-6626).

The intercourse between soul and body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).

76. All things that are in the world and its three kingdoms correspond to the heavenly things that are in heaven, that is, the things in the natural world correspond to the things in the spiritual world (n. 1632, 1881, 2758, 2760-2763, 2987-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 9280).

By correspondences the natural world is conjoined to the spiritual world (n. 8615).

For this reason all nature is a theater representative of the Lord’s kingdom (n. 2758, 2999, 3000, 3483, 4938, 4939, 8848, 9280).

77. Everything in the universe, both in heaven and in the world, that is in accordance with order, has reference to good and truth (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122); and to the conjunction of these, in order to be anything (n. 10555).

78. From correspondence animals signify affections; mild and useful animals good affections, fierce and useless ones evil affections (n. 41, 45, 46, 142, 143, 246, 714, 716, 719, 2179, 2180, 3519, 9280); illustrated by experience from the spiritual world (n. 3218, 5198, 9090). Influx of the spiritual world into the lives of animals (n. 1633, 3646).

Cattle and their young from correspondence signify affections of the natural mind (n. 2180, 2566, 9391, 10132, 10407). What sheep signify (n. 4169, 4809); and lambs (n. 3994, 10132).

Flying creatures signify intellectual things (n. 40, 745, 776, 778, 866, 988, 991, 5149, 7441); with a difference according to their genera and species, from experience in the spiritual world (n. 3219).

79. From correspondence a garden and a paradise signify intelligence and wisdom (n. 100, 108); from experience (n. 3220).

All things that have a correspondence have in the Word the same significance (n. 2896, 2987, 2989-2991, 3002, 3225).

80. Trees signify perceptions and knowledges (n. 103, 2163, 2682, 2722, 2972, 7692).

For this reason the ancient people held Divine worship in groves under trees according to their correspondence (n. 2722, 4552). Influx of heaven into subjects of the vegetable kingdom, as into trees and plants (n. 3648).

81. From correspondence foods signify such things as nourish the spiritual life (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 6277, 8562, 9003).

82. Bread signifies every good that nourishes the spiritual life of man (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545, 10686). Such was the signification of the loaves that were on the table in the tabernacle (n. 3478, 9545). Sacrifices in general were called bread (n. 2165). Bread includes all food (n. 2165). Thus it signifies all heavenly and spiritual food (n. 276, 680, 2165, 2177, 3478, 6118, 8410).

83. Every good has its delight as well as its quality from use and in accordance with use; therefore such as the use is, such is the good (n. 3049, 4984, 7038).

Angelic life consists in the goods of love and charity, that is, in performing uses (n. 454). The Lord, and consequently the angels, look only, in regard to man, to ends, which are uses (n. 1317, 1645, 5854).

The Lord’s kingdom is a kingdom of uses, that is, of ends (n. 454, 696, 1103, 3645, 4054, 7038). Serving the Lord is performing uses (n. 7038). Each thing and all things in man have been formed for use (n. 3626, 4104, 5189, 9297); also from use, that is, the use is prior to the organic forms in man through which the use is performed, because use is from the inflowing of the Lord through heaven (n. 4223, 4926). Moreover man’s interiors, which constitute his mind, when he grows to maturity are formed from use and for use (n. 1964, 6815, 9297).

Consequently man is such as are the uses with him (n. 1568, 3570, 4054, 6571, 6935, 6938, 10284). Uses are the ends for the sake of which (n. 3565, 4054, 4104, 6815).

Use is the first and the last, thus the all of man (n. 1964).

84. The Word was written wholly by correspondences (n. 8615).

By means of the Word man has conjunction with heaven (n. 2899, 6943, 9396, 9400, 9401, 10375, 10452).

85. Concerning the spiritual sense of the Word see the little work White Horse referred to in Revelation.

86. Gold from correspondence signifies celestial good (n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). Silver signifies spiritual good, that is, truth from a celestial origin (n. 1551, 1552, 2954, 5658). Copper signifies natural good (n. 425, 1551). Iron signifies truth in the outmost of order (n. 425, 426).

87. The Lord is seen in heaven as a sun, and is the sun of heaven (n. 1053, 3636, 3643, 4060). The Lord is seen as a sun by those who are in His celestial kingdom, where love to Him reigns, and as a moon by those who are in His spiritual kingdom, where charity to the neighbor and faith reign (n. 1521, 1529-1531, 1837, 4696).

The Lord is seen as a sun at a middle height before the right eye, and as a moon before the left eye (n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097, 7078, 7083, 7173, 7270, 8812, 10809). The Lord is seen as a sun and as a moon (n. 1531, 7173).

The Lord’s Divine itself is far above His Divine in heaven (n. 7270, 8760).

88. “Fire” in the Word signifies love, both in a good sense and in a bad sense (n. 934, 4906, 5215).

Holy or heavenly fire signifies the Divine Love (n. 934, 6314, 6832).

Infernal fire signifies love of self and of the world and every lust of those loves (n. 1861, 5071, 6314, 6832, 7575, 10747).

Love is the fire of life and life itself is really from it (n. 4906, 5071, 6032, 6314).

“Light” signifies the truth of faith (n. 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684).

89. The sight of the left eye corresponds to truths of faith, and the sight of the right eye to their goods (n. 4410, 6923).

90. The things on man’s right have relation to good from which is truth, and those on his left to truth from good (n. 9495, 9604).

91. “Stars” and “constellations” in the Word signify knowledges of good and truth (n. 2495, 2849, 4697).

92. What the Lord’s Divine love is, and how great it is, is illustrated by comparison with the fire of this world’s sun (n. 6834, 6849, 8644). The Lord’s Divine love is love toward the whole human race to save it (n. 1820, 1865, 2253, 6872).

The love that first goes forth from the fire of the Lord’s love does not enter heaven, but is seen as radiant belts about the sun (n. 7270).

The angels are veiled with a corresponding thin cloud, to prevent their being harmed by the inflow of burning love (n. 6849).

93. The Lord’s presence with the angels is in proportion to their reception of good of love and faith from Him (n. 904, 4198, 4320, 6280, 6832, 7042, 8819, 9680, 9682, 9683, 10106, 10811).

The Lord appears to each one in accordance with what he is (n. 1861, 3235, 4198, 4206).

The hells are at a distance from the heavens because they cannot bear the presence of Divine love from the Lord (n. 4299, 7519, 7738, 7989, 8137, 8265, 9327).

For this reason the hells are very far away from the heavens, and this is the “great gulf” (n. 9346, 10187).

94. The sun of the world is not seen by the angels, but in its place something dark behind, opposite to the sun of heaven or the Lord (n. 7078, 9755).

In the opposite sense the “sun” signifies the love of self (n. 2441); and in this sense “to worship the sun” signifies to worship what is contrary to heavenly love or to the Lord (n. 2441, 10584).

To those in the hells the sun of heaven is thick darkness (n. 2441).

95. The Lord is the common center to which all things of heaven turn (n. 3633, 3641).

96. All light in the heavens is from the Lord as a sun (n. 1053, 1521, 3195, 3341, 3636, 3643, 4415, 9548, 9684, 10809).

The Divine truth that goes forth from the Lord appears in heaven as light, and furnishes all the light of heaven (n. 3195, 3222, 3223, 5400, 8644, 9399, 9548, 9684).

97. The light of heaven illumines both the sight and the understanding of angels and spirits (n. 2776, 3138).

98. The light in heaven is in harmony with the intelligence and wisdom of the angels (n. 1524, 1529, 1530, 3339).

Differences of light in the heavens are as many as there are angelic societies; and as there are in the heavens endless varieties of good and truth, so are there are of wisdom and intelligence (n. 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, 7833, 7836).

99. In the Word “garments” signify truths, because truths clothe good (n. 1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536). The Lord’s garments when He was transfigured signified Divine truth going forth from His Divine love (n. 9212, 9216).

100. Man is rational because his understanding is illumined by the light of heaven (n. 1524, 3138, 3167, 4408, 6608, 8707, 9128, 9399, 10569).

The understanding is enlightened because it is a recipient of truth (n. 6222, 6608, 10659). The understanding is enlightened to the extent that man receives truth in good from the lord (n. 3619). The understanding is such as are the truths from good by which it is formed (n. 10064). The understanding has light from heaven, as the sight has light from the world (n. 1524, 5114, 6608, 9128).

The light of heaven from the Lord is always present with man, but it flows in only in the degree that man is in truth from good (n. 4060, 4214).

101. When man is raised up from the sensual he comes into a milder light, and at length into heavenly light (n. 6313, 6315, 9407).

When man is raised up into intelligence there is an actual elevation into the light of heaven (n. 3190). How great a light was perceived when I was withdrawn from worldly ideas (n. 1526, 6608).

102. Those in the hells, in their own light, which is like the light from burning coals, appear to themselves as men; but in the light of heaven they appear as monsters (n. 4531, 4533, 4674, 5057, 5058, 6605, 6626).

103. There are two sources of heat and also two sources of light, the sun of the world and the sun of heaven (n. 3338, 5215, 7324).

Heat from the Lord as a sun is affection of love (n. 3636, 3643).

Therefore spiritual heat in its essence is love (n. 2146, 3338, 3339, 6314).

104. There is heat in the hells, but it is unclean (n. 1773, 2757, 3340).

The odor from it is like the odor from dung and excrement in the world, and in the worst hells like the odor of dead bodies (n. 814, 815, 817, 819, 820, 943, 944, 5394).

105. There is spiritual influx, but not physical, that is, there is influx from the spiritual world into the natural, but not from the natural world into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110, 9111).

106. Truths apart from good are not in themselves truths because they have no life; for truths have all their life from good (n. 9603). Thus truths apart from good are like a body without a soul (n. 3180, 9154). Truths apart from good are not accepted by the Lord (n. 4368).

What truth apart from good, that is, what faith apart from love is, and what truth from good or faith from love is (n. 1949-1951, 1964, 5830, 5951). It amounts to the same thing whether you say truth or faith, or whether you say good or love, since truth is of faith and good is of love (n. 2839, 4352, 4353, 4997, 7178, 7623, 7624, 10367).

107. In the Sacred Scripture “word” signifies various things, namely, speech, thought of the mind, anything that really exists, also something, and in the highest sense Divine truth, and the Lord (n. 9987). “Word” signifies Divine truth (n. 2803, 2894, 4692, 5075, 5272, 9383, 9987). “Word” signifies the Lord (n. 2533, 2859).

108. Divine truth going forth from the Lord has all power (n. 6948, 8200).

Truth from good has all power in heaven (n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182).

Angels are called powers, and are powers by the reception of Divine truth from the Lord (n. 9639).

Angels are recipients of Divine truth from the Lord and therefore in the Word are sometimes called gods (n. 4295, 4402, 7873, 8192, 8301).

109. The understanding is a recipient of truth, and the will a recipient of good (n. 3623, 6125, 7503, 9300, 9930).

Therefore all things in the understanding have relation to truths, whether they are really truths or are believed by man to be truths, and all things in the will in like manner have relation to goods (n. 803, 10122).

110. Divine truth going forth from the Lord is the only real thing (n. 6880, 7004, 8200). By means of Divine truth all things were created and made (n. 2803, 2884, 5272, 7678).

111. [There is no n. 138 in the original. —Editor.]

112. In the highest sense the Lord is the east [oriens], because He is the sun of heaven, which is always rising and never setting (n. 101, 5097, 9668).

113. In heaven all turn themselves to the Lord (n. 9828, 10130, 10189, 10420).

Nevertheless, it is not the angels that turn themselves to the Lord, but the Lord turns the angels to Himself (n. 10189). It is not that the angels are present with the Lord, but the Lord is present with the angels (n. 9415).

114. In the spiritual world all constantly turn themselves to their loves; and the quarters there have their beginning in the face and are determined by it (n. 10130, 10189, 10420, 10702). The face is formed to a correspondence with the interiors (n. 4791-4805, 5695). Therefore the interiors shine forth from the face (n. 3527, 4066, 4796). With angels the face makes one with the interiors (n. 4796, 4797, 4799, 5695, 8250). The influx of the interiors into the face and its muscles (n. 3631, 4800).

115. The forehead corresponds to heavenly love; therefore in the Word the “forehead” signifies that love (n. 9936).

The eye corresponds to the understanding, because the understanding is internal sight (n. 2701, 4410, 4526, 9051, 10569).

For this reason “to lift up the eyes” and “to see” signifies to understand, perceive, and observe (n. 2789, 2829, 3198, 3202, 4083, 4086, 4339, 5684).

116. In the Word “the Lord’s flesh” signifies His Divine human, and the Divine good of His love (n. 3813, 7850, 9127, 10283).

And “the Lord’s blood” signifies Divine truth and the holy of faith (n. 4735, 4978, 6978, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10152, 10210).

117. In the Word the “east” signifies love clearly perceived (n. 1250, 3708); the “west” love obscurely perceived (n. 3708, 9653); the “south” a state of light, that is, of wisdom and intelligence (n. 1458, 3708, 5672); and the “north” that state in obscurity (n. 3708).

118. Who and what those are who are called genii, and who and what those are who are called spirits (n. 947, 5035, 5977, 8593, 8622, 8625). 119. Those that are in the loves of self and of the world turn themselves backwards from the Lord (n. 10130, 10189, 10420, 10702). Love to the Lord and charity toward the neighbor make heaven, while love of self and love of the world make hell, because the two are opposite (n. 2041, 3610, 4225, 4776, 6210, 7366, 7369, 7490, 8232, 8678, 10455, 10741-10745).

120. In heaven there is a state corresponding to the dawn that precedes morning, but no state corresponding to night (n. 6110). The “dawn” signifies a middle state between the last and the first (n. 10134).

121. Alternations of state in respect to enlightenment and perception occur in heaven, like the times of day in the world (n. 5672, 5962, 6110, 8426, 9213, 10605).

In the Word “day” and “year” signify all states in general (n. 23, 487, 488, 493, 893, 2788, 3462, 4850, 10656).

“Morning” signifies the beginning of a new state, and a state of love (n. 7218, 8426, 8427, 10114, 10134).

“Evening” signifies a state of declining light and love (n. 10134, 10135). “Night” signifies a state of no love or faith (n. 221, 709, 2353, 6000, 6110, 7870, 7947).

122. Man’s own [proprium] is loving self (n. 694, 731, 4317, 5660). The Lord cannot be present unless what is man’s own is set aside (n. 1023, 1044). It is actually set aside when one is held in good by the Lord (n. 9334-9336, 9447, 9452-9454, 9938).

123. The angels are being perfected to eternity (n. 4803, 6648).

In the heavens one state is never just like another, and from this there is an unceasing process of perfection (n. 10200).

124. Times in the Word signify states (n. 2788, 2837, 3254, 3356, 4814, 4901, 4916, 7218, 8070, 10133, 10605).

Angels think apart from the idea of time and space (n. 3404); the reasons why (n. 1274, 1382, 3356, 4882, 4901, 6110, 7218, 7381). What a “year” signifies in the Word (n. 487, 488, 493, 893, 2906, 7828, 10209). What a “month” (n. 3814). What a “week” (n. 2044, 3845). What a “day” (n. 23, 487, 488, 6110, 7680, 8426, 9213, 10132, 10605). What “today” (n. 2838, 3998, 4304, 6165, 6984, 9939). What “tomorrow” (n. 3998, 10497). What “yesterday” (n. 6983, 7114, 7140).

125. Men have an idea of eternity associated with time, but angels apart from time (n. 1382, 3404, 8325).

126. Man does not think, as angels do, apart from the idea of time (n. 3404).

127. All things that are visible to the angels are representative (n. 1971, 3213-3226, 3342, 3457, 3475, 3485, 9457, 9481, 9576, 9577). The heavens are full of representatives (n. 1521, 1532, 1619). The representatives are more beautiful as they are more interior in the heavens (n. 3475). As the representatives there are from the light of heaven they are real appearances (n. 3485). The Divine influx is turned into representatives in the higher heavens, and therefrom in the lower heavens also (n. 2179, 3213, 9457, 9481, 9576, 9577). Those things are called representative that appear before the eyes of the angels in such form as are in nature, that is, such as are in the world (n. 9457).

Internal things are thus turned into external (n. 1632, 2987-3002).

What representatives in the heavens are; this made clear by various examples (n. 1521, 1532, 1619-1628, 1807, 1973, 1974, 1977, 1980, 1981, 2299, 2601, 2761, 276, 3217, 3219, 3220, 3348, 3350, 5198, 9090, 10276).

All things seen in the heavens are in accordance with correspondences and are called representatives (n. 3213-3226, 3342, 3475, 3485, 9457, 9481, 9576, 9577). All things that correspond also represent and likewise signify what they correspond to (n. 2896, 2987, 2989-2991, 3002, 3225).

128. A “garden” or “park” signifies intelligence and wisdom (n. 100, 108, 3220). What is meant by “the garden of Eden” and “the garden of Jehovah” (n. 99, 100, 1588).

How magnificent the things seen in parks are in the other life (n. 1122, 1622, 2296, 4528, 4529).

“Trees” signify perceptions and knowledges, from which wisdom and intelligence are derived (n. 103, 2163, 2682, 2722, 2972, 7692). “Fruits” signify goods of love and goods of charity (n. 3146, 7690, 9337).

129. From correspondence “garments” in the Word signify truths (n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536). For the reason that truths clothe good (n. 5248). A “covering” signifies something intellectual, because the intellect is the recipient of truth (n. 6378). “Shining garments of fine linen” signify truths from the Divine (n. 5319, 9469). “Flame” signifies spiritual good, and the light therefrom truth from that good (n. 3222, 6832).

130. Angels and spirits appear clothed with garments in accordance with their truths, thus in accordance with their intelligence (n. 165, 5248, 5954, 9212, 9216, 9814, 9952, 10536).

The garments of some angels are resplendent, others are not (n. 5248).

131. In the Word “glistening white” and “white” signify truth because they are from light in heaven (n. 3301, 3993, 4007).

132. Colors in heaven are variegations of the light there (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922). Colors signify various things pertaining to intelligence and wisdom (n. 4530, 4677, 4922, 9466). The precious stones in the Urim and Thummim signified, in accordance with their colors, all things of truth from good in the heavens (n. 9865, 9868, 9905). So far as colors partake of red they signify good; so far as they partake of white they signify truth (n. 9466).

133. All in the inmost heavens are innocences, and in consequence appear naked (n. 154, 165, 297, 2736, 3887, 8375, 9960). Innocence is presented in heaven as nakedness (n. 165, 8375, 9960). To the innocent and the chaste nakedness is no shame, because without offense (n. 165, 213, 8375).

134. “Jerusalem” signifies a church in which there is genuine doctrine (n. 402, 3654, 9166).

135. Angels have cities, palaces, and houses (n. 940-942, 1116, 1626-1631, 4622).

136. “Houses,” with their contents, signify the things in man that belong to his mind, thus his interiors (n. 710, 2233, 2331, 2559, 3128, 3538, 4973, 5023, 6639, 6690, 7353, 7848, 7910, 7929, 9150); consequently the things relating to good and truth (n. 2233, 2331, 2559, 4982, 7848, 7929). “Rooms” and “bed chambers” signify interior things there (n. 3900, 5694, 7353). The “roof of a house” signifies what is inmost (n. 3652, 10184).

A “house of wood” signifies what relates to good, and a “house of stone” what relates to truth (n. 3720).

137. In the highest sense “the house of God” signifies the Lord’s Divine human in respect to Divine good, and “the temple” the same in respect to Divine truth; and in a relative sense, heaven and the church in respect to good and truth (n. 3720).

138. “Jerusalem” signifies the church in which is genuine doctrine (n. 402, 3654, 9166). “Gates” signify introduction to the doctrine of the church, and through doctrine introduction into the church (n. 2943, 4477, 4478).

“Foundation” signifies the truth on which heaven, the church, and doctrine are founded (n. 9643).

139. In the Word what is interior is expressed by what is higher and what is higher signifies what is interior (n. 2148, 3084, 4599, 5146, 8325). What is “high” signifies what is internal, and likewise heaven (n. 1735, 2148, 4210, 4599, 8153).

140. In heaven, mountains, hills, rocks, valleys, and lands are seen exactly the same as in the world (n. 10608).

On the mountains angels who are in the good of love dwell, on the hills those who are in the good of charity, on the rocks those who are in the good of faith (n. 10438).

Therefore in the Word “mountains” signify the good of love (n. 795, 4210, 6435, 8327, 8758, 10438, 10608).

“Hills” signify the good of charity (n. 6435, 10438).

“Rocks” signify the good and truth of faith (n. 8581, 10580).

“Stone,” of which rock consists, in like manner signifies the truth of faith (n. 114, 643, 1298, 3720, 6426, 8609, 10376).

This is why “mountains” signify heaven (n. 8327, 8805, 9420).

And “the summit of a mountain” signifies the highest part of heaven (n. 9422, 9434, 10608).

Also why the ancients had their holy worship on mountains (n. 796, 2722).

141. In the Word places and spaces signify states (n. 2625, 2837, 3356, 3387, 7381, 10580); from experience (n. 1274, 1277, 1376-1381, 4321, 4882, 10146, 10580).

Distance signifies difference of state of life (n. 9104, 9967).

In the spiritual world movements and changes of place are changes of the state of life, because they originate in these (n. 1273-1275, 1377, 3356, 9440).

The same is true of journeyings (n. 9440, 10734); illustrated by experience (n. 1273-1277, 5605). For this reason “to journey” signifies in the Word to live and progress in life; and “to sojourn” has a like meaning (n. 3335, 4554, 4585, 4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557). To go with the Lord means to live with Him (n. 10567).

142. Man may be led a long distance in respect to his spirit by means of changes of state, while his body remains in its place, also from experience (n. 9440, 9967, 10734).

What it is to be “led by the spirit to another place” (n. 1884).

143. Places and spaces are presented to the sight in accordance with the states of the interiors of angels and spirits (n. 5605, 9440, 10146).

144. In the Word “length” signifies good (n. 1613, 9487).

“Breadth” signifies truth (n. 1613, 3433, 3434, 4482, 9487, 10179).

“Height” signifies good and truth in respect to their degrees (n. 9489, 9773, 10181).

145. The conjunction and presence of the Lord with the angels is according to their reception of love and charity from Him (n. 290, 681, 1954, 2658, 2886, 2888, 2889, 3001, 3741-3743, 4318, 4319, 4524, 7211, 9128).

146. The entire heaven in respect to all angelic societies, is arranged by the Lord in accordance with His Divine order, since it is the Divine of the Lord with the angels that makes heaven (n. 3038, 7211, 9128, 9338, 10125, 10151, 10157).

Concerning the heavenly form (n. 4040-4043, 6607, 9877).

147. The form of heaven is a form in accordance with the Divine order (n. 4040-4043, 6607, 9877).

148. Divine truths are the laws of order (n. 2447, 7995). Man is a man to the extent that he lives in accordance with order, that is, to the extent that he is in good in accordance with Divine truths (n. 4839, 6605, 6626).

All things of Divine order are gathered up in man and he is from creation Divine order in form (n. 4219, 4220, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472). Man is not born into good and truth, but into evil and falsity, that is, into the opposite of Divine order, and consequently into pure ignorance; and for this reason he must needs be born anew, that is, be regenerated, which is effected by means of Divine truths from the Lord, that he may be introduced into order (n. 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731). When the Lord forms man anew, that is, regenerates him, He arranges all things in him in accordance with order, which means, into the form of heaven (n. 5700, 6690, 9931, 10303).

149. Everyone in heaven has communication of life, which may be called its extension into angelic societies round about, according to the quantity and quality of his good (n. 8794, 8797).

Thoughts and affections have such extension (n. 2470, 6598-6613).

They are united and separated in accordance with the ruling affections (n. 4111).

150. There is only one Life, from which all, both in heaven and in the world, live (n. 1954, 2021, 2536, 2658, 2886-2889, 3001, 3484, 3742, 5847, 6467).

That life is from the Lord above (n. 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882, 5986, 6325, 6468-6470, 9276, 10196). It flows into angels, spirits, and men, in a wonderful manner (n. 2886-2889, 3337, 3338, 3484, 3742).

The Lord flows in from His Divine love, which is such that what is its own it wills should be another’s (n. 3472, 4320).

For this reason life appears to be in man, and not flowing in (n. 3742, 4320).

Of the joy of angels, perceived and confirmed by what they told me, because of their not living from themselves but from the Lord (n. 6469).

The evil are unwilling to be convinced that life flows in (n. 3743).

Life from the Lord flows in also with the evil (n. 2706, 3743, 4417, 10196).

But they turn good into evil, and truth into falsity; for such as man is such is his reception of life, illustrated (n. 4319, 4320, 4417).

151. Thought pours itself into societies of spirits and of angels round about (n. 6600-6605).

Still it does not move or disturb the thoughts of the societies (n. 6601, 6603).

152. Good recognizes its truth, and truth its good (n. 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5704, 5835, 9637).

In this way good and truth are conjoined (n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555).

This is effected by influx from heaven (n. 9079).

153. There is direct influx from the Lord and mediate influx through heaven (n. 6063, 6307, 6472, 9682, 9683). There is a direct influx of the Lord into the minutest parts of all things (n. 6058, 6474-6478, 8717, 8728).

Of the mediate influx of the Lord through the heavens (n. 4067, 6982, 6985, 6996).

154. The celestial angels do not think and speak from truths, as the spiritual angels do, because they have from the Lord a perception of all things of truth (n. 202, 597, 607, 784, 1121, 1384, 1398, 1442, 1919, 7680, 7877, 8780, 9277, 10336).

In respect to truths the celestial angels say, Yea, yea, or Nay, nay; but the spiritual angels reason about them whether they are true or not (n. 2715, 3246, 4448, 9166, 10786, where the Lord’s words, “Let your speech be Yea, yea, Nay, nay; what is beyond these is from evil” [Matt. 5:37] are explained). 155. Those in the spiritual kingdom are in truths, and those in the celestial kingdom are in good (n. 863, 875, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596).

The good of the spiritual kingdom is the good of charity toward the neighbor and this good in its essence is truth (n. 8042, 10296). 156. In the Word “righteousness” is predicated of good, and “judgment” of truth, therefore “to do righteousness and judgment” means good and truth (n. 2235, 9857).

“Great judgments” means the law of Divine order, thus Divine truths (n. 7206).

157. By “David” in the prophetic parts of the Word, the Lord is meant (n. 1888, 9954).

158. In the Word “Zion” means the church, and specifically the celestial church (n. 2362, 9055).

159. Every man and every community, also one’s country and the church and in the universal sense the kingdom of the Lord, is a neighbor, and to do good to these from love of good in accordance with their state is to love the neighbor; that is, the neighbor is the good of these, which is the common good that must be consulted (n. 6818-6824, 8123).

Civil good also, which is justice, is a neighbor (n. 2915, 4730, 8120-8123).

Therefore charity toward the neighbor extends itself to all things and each thing of the life of man; and loving good and doing good from love of good and truth, and also doing what is just from a love of what is just in every function and in every work, is loving the neighbor (n. 2417, 8121-8124).

160. There are two kinds of rule, one from love toward the neighbor, the other from love of self (n. 10814). From the rule that is from love toward the neighbor flow all goods and all happinesses (n. 10160, 10814). In heaven no one desires to rule from the love of self, but all desire to minister, which means to rule from love to the neighbor; this is the source of their great power (n. 5732). From rule from the love of self all evils flow in (n. 10038). When the loves of self and the world had begun to prevail men were compelled to subject themselves to governments as a means of security (n. 7364, 10160, 10814).

161. The understanding is receptive of truth, and the will of good (n. 3623, 6125, 7503, 9300, 9930). As all things have relation to truth and good, so everything of man’s life has relation to understanding and will (n. 803, 10122).

Angels are perfected to eternity (n. 4803, 6648).

162. “Stone” signifies truth (n. 114, 643, 1298, 3720, 6426, 8609, 10376).

“Wood” signifies good (n. 643, 3720, 8354).

For this reason the most ancient people, who were in celestial good, had sacred buildings of wood (n. 3720).

163. Loving the Lord and the neighbor is living in accordance with the Lord’s commandments (n. 10143, 10153, 10310, 10578, 10645, 10683).

164. Priests represented the Lord in respect to the Divine good, kings in respect to Divine truth (n. 2015, 6148).

Therefore, in the Word a “priest” signifies those who are in the good of love to the Lord, and the priesthood signifies that good (n. 9806, 9809).

A “king” in the Word signifies those who are in Divine truth, and therefore kingship signifies truth from good (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044).

165. Angels are called powers and are powers from their reception of Divine truth from the Lord (n. 9639).

Angels are recipients of Divine truth from the Lord and on this account are sometimes called “gods” in the Word (n. 4295, 4402, 7268, 7873, 8192, 8301, 9160).

166. A man or an angel is his own good and his own truth, thus his own love and his own faith (n. 10298, 10367).

He is his own understanding and his own will, for everything of life is therefrom; the life of good is from the will, and the life of truth is from the understanding (n. 10076, 10177, 10264, 10284).

167. The correspondence of the hands, arms, and shoulders, with the Greatest Man or heaven (n. 4931-4937). In the Word, “arms” and “hands” signify power (n. 878, 3091, 4932, 4933, 6947, 10019).

168. All power in heaven is the power of truth from good, thus of faith from love (n. 3091, 3563, 6423, 8304, 9643, 10019, 10182).

All power is from the Lord, because from Him is every truth of faith and every good of love (n. 9327, 9410).

This power is meant by the keys given to Peter (n. 6344).

It is Divine truth going forth from the Lord that has all power (n. 6948, 8200).

This power of the Lord is what is meant by “sitting at the right hand of Jehovah” (n. 3387, 4592, 4933, 7518, 7673, 8281, 9133).

The right hand means power (n. 10019).

169. The eyes correspond to truths from good (n. 4403-4421, 4523-4534, 6923).

170. Falsity from evil has no power, because truth from good has all power (n. 6784, 10481).

171. In the heavens there is respiration, but it is of an interior kind (n. 3884, 3845), from experience (n. 3884, 3885, 3891, 3893).

There are differing respirations there, varying in accordance with their states (n. 1119, 3886, 3887, 3889, 3892, 3893).

The evil are wholly unable to breathe in heaven, and they are suffocated if they go there (n. 3894).

172. The ideas of angels, from which they speak, are expressed by wonderful variegations of the light of heaven (n. 1646, 3343, 3993). 173. Angels can express by their speech in a moment more than a man can express by his in half an hour; and they can also express things that do not fall into the expressions of human speech (n. 1641-1643, 1645, 4609, 7089).

174. The innumerable things contained in one idea of thought (n. 1008, 1869, 4946, 6613-6618). The ideas of man’s thought are opened in the other life, and what they are is presented to view to the life (n. 1869, 3310, 5510). What their appearance is (n. 6601, 8885). The ideas of angels of the inmost heaven present an appearance of flamy light (n. 6615). The ideas of angels of the outmost heaven present an appearance of thin white clouds (n. 6614). An angelic idea seen, from which there was a radiation toward the Lord (n. 6620). Ideas of thought extend themselves widely into the societies of angels round about (n. 6598-6613).

175. [As these vowels are pronounced in European languages.

—Translator.]

176. In angelic speech there is a symphony with harmonious cadence (n. 1648, 1649, 7191).

177. There is spiritual or angelic speech belonging to man, though he does not know it (n. 4104). The ideas of the internal man are spiritual, but during his life in the world man perceives them naturally, because he then thinks in what is natural (n. 10236, 10237, 10551).

Man comes after death into his interior ideas (n. 3226, 3342, 3343, 10568, 10604).

Those ideas then form his speech (n. 2470-2479).

178. Man is able to talk with spirits and angels; and the ancient people frequently talked with them (n. 67-69, 784, 1634, 1636, 7802).

In some earths angels and spirits appear in human form and talk with the inhabitants (n. 10751, 10752).

But on this earth at this day it is dangerous to talk with spirits, unless man is in true faith, and is led by the Lord (n. 784, 9438, 10751).

179. The “forehead” corresponds to heavenly love, and consequently in the Word signifies that love (n. 9936).

The “face” corresponds to the interiors of man, which belong to thought and affection (n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306).

The face is formed to correspondence with the interiors (n. 4791-4805, 5695).

Consequently the “face,” in the Word, signifies the interiors (n. 1999, 2434, 3527, 4066, 4796).

180. Spirits are unable to see through man any thing that is in this solar world, but they have seen through my eyes; the reason (n. 1880).

181. Spirits sent from one society of spirits to other societies are called subjects (n. 4403, 5856).

Communications in the spiritual world are effected by such emissary spirits (n. 4403, 5856, 5983).

A spirit, when he is sent forth and serves as a subject, thinks from those by whom he is sent forth and not from himself (n. 5985-5987).

182. External or bodily obsessions are not permitted at the present time, as they were formerly (n. 1983).

But at present internal obsessions, which pertain to the mind, are permitted more than formerly (n. 1983, 4793).

Man is inwardly obsessed when he has filthy and scandalous thoughts about God and the neighbor, and is withheld from making them known only by external considerations, which are fear of the loss of reputation, honor, gain and fear of the law and of loss of life (n. 5990).

Of the devilish spirits who chiefly obsess the interiors of man (n. 4793). Of the devilish spirits who long to obsess the exteriors of man; that such are shut up in hell (n. 2752, 5990).

183. All numbers in the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4670, 6175, 9488, 9659, 10217, 10253).

Shown from heaven (n. 4495, 5265).

Composite numbers have the same signification as the simple numbers from which they result by multiplication (n. 5291, 5335, 5708, 7973). The most ancient people possessed heavenly arcana expressed in numbers, forming a kind of computation of states of the church (n. 575).

184. The wisdom of angels, that it is incomprehensible and ineffable (n. 2795, 2796, 2802, 3314, 3404, 3405, 9094, 9176).

185. So far as man is raised up from outward toward inward things he comes into light, that is, into intelligence (n. 6183, 6313). There is an actual elevation (n. 7816, 10330).

Elevation from outward to inward things is like elevation out of a mist into light (n. 4598). As outer things in man are farther removed from the Divine they are relatively obscure (n. 6451). Likewise relatively confused (n. 996, 3855).

Inner things are more perfect because they are nearer to the Divine (n. 5146, 5147).

In what is internal there are thousands and thousands of things that appear in what is external as one general thing (n. 5707). Consequently as thought and perception are more interior they are clearer (n. 5920).

186. The sensual is the outmost of man’s life adhering to and inhering in his bodily part (n. 5077, 5767, 9212, 9216, 9331, 9730). He is called a sensual man who judges all things and draws all his conclusions from the bodily senses, and believes nothing except what he sees with his eyes and touches with his hands (n. 5094, 7693). Such a man thinks in externals, and not interiorly in himself (n. 5089, 5094, 6564, 7693). His interiors are so closed up that he sees nothing of spiritual truth in them (n. 6564, 6844, 6845).

In a word, he is in gross natural light and thus perceives nothing that is from the light of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845). Interiorly he is antagonistic to the things of heaven and the church (n. 6201, 6316, 6844, 6845, 6948, 6949). The learned who have confirmed themselves against the truths of the church come to be such (n. 6316). Sensual men are more cunning and malicious than others (n. 7693, 10236). They reason keenly and cunningly, but from the bodily memory, in which they place all intelligence (n. 195, 196, 5700, 10236). But they reason from the fallacies of the senses (n. 5084, 6948, 6949, 7693).

187. That which universally rules or is dominant in man is in every particular of his life, thus in each thing and all things of his thought and affection (n. 4459, 5949, 6159, 6571, 7648, 8067, 8853-8858). A man is such as his ruling love is (n. 917, 1040, 8858); illustrated by examples (n. 8854, 8857). That which rules universally constitutes the life of the spirit of man (n. 7648). It is his very will, his very love, and the end of his life, since that which a man wills he loves, and that which he loves he has as an end (n. 1317, 1568, 1571, 1909, 3796, 5949, 6936). Therefore man is such as his will is, or such as his ruling love is, or such as the end of his life is (n. 1568, 1571, 3570, 4054, 6571, 6935, 6938, 8856, 10076, 10109, 10110, 10284).

188. The celestial angels know innumerable things, and are immeasurably wiser than the spiritual angels (n. 2718). The celestial angels do not think and talk from faith, as the spiritual angels do, for they have from the Lord a perception of all things that constitute faith (n. 202, 597, 607, 784, 1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336). In regard to the truths of faith they say only “Yea, yea, or Nay, nay,” while the spiritual angels reason about whether a thing is true (n. 2715, 3246, 4448, 9166, 10786, where the Lord’s words, “Let your discourse be Yea, yea, Nay nay” (Matt. 5:37), are explained).

189. Of the correspondence of the ear and of hearing (n. 4652-4660).

The ear corresponds to and therefore signifies perception and obedience (n. 2542, 3869, 4653, 5017, 7216, 8361, 9311, 9397, 10061).

The ear signifies the reception of truths (n. 5471, 5475, 9926).

The correspondence of the eye and its sight (n. 4403-4421, 4523-4534); from which the sight of the eye signifies the intelligence that belongs to faith, and also faith (n. 2701, 4410, 4526, 6923, 9051, 10569).

190. Angels are perfected to eternity (n. 4803, 6648).

191. The innocence of children is not true innocence, but true innocence has its abode in wisdom (n. 1616, 2305, 2306, 3494, 4563, 4797, 5608, 9301, 10021).

The good of childhood is not spiritual good, but it becomes such by the implantation of truth (n. 3504).

Nevertheless the good of childhood is a medium whereby intelligence is implanted (n. 1616, 3183, 9301, 10110).

Without the good of innocence in childhood man would be a wild man (n. 3494).

Whatever the mind is imbued with in childhood appears natural (n. 3494).

192. In the Word “little children” signify innocence (n. 5608); likewise “sucklings” (n. 3183). An “old man” signifies one who is wise, and in an abstract sense wisdom (n. 3183, 6524). Man is so created that in proportion as he verges toward old age he may become like a little child, and that innocence may then be in his wisdom, and in that state he may pass into heaven and become an angel (n. 3183, 5608).

193. All in the inmost heaven are innocences (n. 154, 2736, 3887). Therefore they appear to others like children (n. 154). They are also naked (n. 165, 8375, 9960). Nakedness belongs to innocence (n. 165, 8375). Spirits have a custom of exhibiting innocence by laying aside their garments and presenting themselves naked (n. 165, 8375, 9960).

194. Every good of love and truth of faith, to be good and true must have innocence in it (n. 2526, 2780, 3111, 3994, 6013, 7840, 9262, 10134). Innocence is the essential of good and truth (n. 2780, 7840). No one is admitted into heaven unless he possesses something of innocence (n. 4797).

195. True marriage love is innocence (n. 2736). Marriage love consists in willing what the other wills, thus mutually and reciprocally (n. 2731). They who are in marriage love dwell together in the inmosts of life (n. 2732).

There is a union of the two minds, and thus from love they are a one (n. 10168, 10169). True marriage love derives its origin and essence from the marriage of good and truth (n. 2728, 2729). About angelic spirits who have a perception from the idea of the conjunction of good and truth whether anything of marriage exists (n. 10756).

Marriage love is wholly like the conjunction of good and truth (n. 1904, 2173, 2508, 2729, 3103, 3132, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9207, 9495, 9637).

Therefore in the Word “marriage” means the marriage of good and truth, such as there is in heaven and such as there will be in the church (n. 3132, 4434, 4835).

196. In the Word a “lamb” signifies innocence and its good (n. 3994, 10132).

197. What is man’s own is loving self more than God, and the world more than heaven, and making one’s neighbor of no account as compared with oneself; thus it is the love of self and of the world (n. 694, 731, 4317, 5660).

The evil are wholly antagonistic to innocence, even to the extent that they cannot endure its presence (n. 2126).

198. By peace in the highest sense the Lord is meant, because peace is from Him, and in the internal sense heaven is meant, because those are in a state of peace (n. 3780, 4681).

Peace in the heavens is the Divine inmostly affecting with blessedness everything good and true there, and this peace is incomprehensible to man (n. 92, 3780, 5662, 8455, 8665). Divine peace is in good, but not in truth apart from good (n. 8722).

199. In the word an “odor” signifies the perception of agreeableness or disagreeableness, according to the quality of the love and faith of which it is predicated (n. 3577, 4626, 4628, 4748, 5621, 10292). An “odor of rest,” in reference to Jehovah, means a perception of peace (n. 925, 10054). This is why frankincense, incense, and odors in oils and ointments, became representative (n. 925, 4748, 5621, 10177).

200. The “Sabbath” signifies in the highest sense the union of the Divine itself and the Divine human in the Lord; in the internal sense the conjunction of the Divine human of the Lord with heaven and with the church; in general, the conjunction of good and truth, thus the heavenly marriage (n. 8495, 10356, 10730).

Therefore “rest on the Sabbath day” signified the state of that union, because then the Lord had rest, and thereby there is peace and salvation in the heavens and on the earth; and in a relative sense it signified the conjunction of the Lord with man, because man then has peace and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730).

201. The conjunction of good and truth in a man who is being regenerated is effected in a state of peace (n. 3696, 8517).

202. The state of peace in the heavens is like a state of dawn or springtime on the earth (n. 1726, 2780, 5662).

203. The lusts that originate in love of self and of the world wholly take away peace (n. 3170, 5662).

There are some who think to find peace in restlessness, and in such things as are contrary to peace (n. 5662).

Peace is possible only when the lusts of evil are removed (n. 5662).

204. There are angels and spirits with every man, and by means of them man has communication with the spiritual world (n. 697, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993). Man without spirits attending him cannot live (n. 5993).

Man is not seen by spirits, even as spirits are not seen by man (n. 5862). Spirits can see nothing in our solar world pertaining to any man except the one with whom they are speaking (n. 1880).

205. All freedom pertains to love and affection, since what a man loves, that he does freely (n. 2870, 3158, 8987, 8990, 9585, 9591). As freedom belongs to man’s love, so it belongs to man’s life (n. 2873). Nothing appears as man’s own except what is from freedom (n. 2880). Man must have freedom that he may be reformed (n. 1937, 1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700).

Otherwise no love of good and truth can be implanted in man and be appropriated seemingly as his own (n. 2877, 2879, 2880, 2883, 8700). Nothing that comes from compulsion is conjoined to man (n. 2875, 8700).

If man could be reformed by compulsion everyone would be reformed (n. 2881).

Compulsion in reformation is harmful (n. 4031). What states of compulsion are (n. 8392).

206. The difference between men and beasts is that men are capable of being raised up by the Lord to Himself, of thinking about the Divine, loving it, and being thereby conjoined to the Lord, from which they have eternal life; but it is otherwise with beasts (n. 4525, 6323, 9231).

Beasts are in the order of their life, and are therefore born into things suitable to their nature, but man is not, and he must therefore be led into the order of his life by intellectual means (n. 637, 5850, 6323).

According to general influx, thought with man falls into speech and will into movements (n. 5862, 5990, 6192, 6211).

The general influx of the spiritual world into the lives of beasts (n. 1633, 3646).

207. There is direct influx from the Lord, and also mediate influx through the spiritual world (n. 6063, 6307, 6472, 9682, 9683). The Lord’s direct influx is into the least particulars of all things (n. 6058, 6474-6478, 8717, 8728). The Lord flows in into firsts and at the same time into lasts—in what manner (n. 5147, 5150, 6473, 7004, 7007, 7270). The Lord’s influx is into the good in man, and through the good into truth and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153). The life that flows in from the Lord varies in accordance with the state of man and in accordance with reception (n. 2069, 5986, 6472, 7343). With the evil the good that flows in from the Lord is turned into evil and the truth into falsity; from experience (n. 3642, 4632). The good and the truth therefrom that continually flow in from the Lord are received just to the extent that evil and falsity therefrom do not obstruct (n. 2411, 3142, 3147, 5828).

208. Those who have no conscience do not know what conscience is (n. 7490, 9121).There are some who laugh at conscience when they hear what it is (n. 7217). Some believe that conscience is nothing; some that it is something natural that is sad and mournful, arising either from causes in the body or from causes in the world; some that it is something that the common people get from their religion (n. 206, 831, 950; [see True Christian Religion, n. 665]).

There is true conscience, spurious conscience, and false conscience (n. 1033). Pain of conscience is an anxiety of mind on account of what is unjust, insincere, or in any respect evil, which man believes to be against God and against the good of the neighbor (n. 7217). Those have conscience who are in love to God and in charity toward the neighbor, but those who are not so have no conscience (n. 831, 965, 2380, 7490).

209. Nothing springs from itself, but from what is prior to itself, thus all things from a First, and they also have permanent existence from Him from whom they spring forth, and permanent existence is a perpetual springing forth (n. 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056).

Divine order does not stop midway, but terminates in an outmost, and that outmost is man, thus Divine order terminates in man (n. 634, 2853, 3632, 5897, 6239, 6451, 6465, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10548). Interior things flow into external things, even into the extreme or outmost in successive order, and there they spring forth and have permanent existence (n. 634, 6239, 6465, 9215, 9216). Interior things spring forth and have permanent existence in what is outmost in simultaneous order (n. 5897, 6451, 8603, 10099).

Therefore all interior things are held together in connection from a First by means of a Last (n. 9828). Therefore “the First and the Last” signify all things and each thing, that is, the whole (n. 10044, 10329, 10335).

Consequently in outmosts there is strength and power (n. 9836).

210. The Word in the sense of the letter is natural (n. 8783). For the reason that the natural is the outmost in which spiritual and heavenly things, which are interior things, terminate and on which they rest, like a house upon its foundation (n. 9430, 9433, 9824, 10044, 10436). That the Word may be such it is composed wholly of correspondences (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 8615, 10687). Because the Word is such in the sense of the letter it is the containant of the spiritual and heavenly sense (n. 9407). And it is adapted both to men and to angels (n. 1769-1772, 1887, 2143, 2157, 2275, 2333, 2395, 2540, 2541, 2547, 2553, 7381, 8862, 10322).

And it is what makes heaven and earth one (n. 2310, 2495, 9212, 9216, 9357, 9396, 10375). The conjunction of the Lord with man is through the Word, by means of the internal sense (n. 10375). There is conjunction by means of all things and each particular thing of the Word, and in consequence the Word is wonderful above all other writing (n. 10632-10634). Since the Word was written the Lord speaks with men by means of it (n. 10290). The church, where the Word is and the Lord is known by means of it, in relation to those who are out of the church where there is no Word and the Lord is unknown, is like the heart and lungs in man in comparison with the other parts of the body, which live from them as from the fountains of their life (n. 637, 931, 2054, 2853). Before the Lord the universal church on the earth is as a single man (n. 7396, 9276). Consequently unless there were on this earth a church where the Word is, and where the Lord is known by means of it, the human race here would perish (n. 468, 637, 931, 4545, 10452).

211. In the Word “Egypt” and “Egyptian” signify the natural and its knowledge (n. 4967, 5079, 5080, 5095, 5160, 5460, 5799, 6015, 6147, 6252, 7355, 7648, 9340, 9391).

“Assyria” signifies the rational (n. 119, 1186). “Israel” signifies the spiritual (n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 6426, 6637, 6862, 6868, 7035 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805, 9340).

212. The church specifically is where the Word is and where the Lord is known by means of it, thus where Divine truths from heaven are revealed (n. 3857, 10761).

The Lord’s church is with all in the whole globe who live in good in accordance with the principles of their religion (n. 3263, 6637, 10765). All wherever they are who live in good in accordance with the principles of their religion and who acknowledge the Divine are accepted of the Lord (n. 2589-2604, 2861, 2863, 3263, 4190, 4197, 6700, 9256). And besides these all children wheresoever they are born (n. 2289-2309, 4792).

213. The hells taken together, or the infernals taken together, are called the devil and satan (n. 694).

Those that have been devils in the world become devils after death (n. 968).

214. The doctrine of the church must be derived from the Word (n. 3464, 5402, 6822, 6832, 10763, 10765). Without doctrine the Word is not understood (n. 9025, 9409, 9424, 9430, 10324, 10431, 10582). True doctrine is a lamp to those who read the Word (n. 10400). Genuine doctrine must be from those who are enlightened by the Lord (n. 2510, 2516, 2519, 9424, 10105). Those who are in the sense of the letter without doctrine come into no understanding of Divine truths (n. 9409, 9410, 10582).

And they are led away into many errors (n. 10431). The difference between those who teach and learn from the doctrine of the church derived from the Word and those who teach and learn from the sense of the letter alone (n. 9025).

215. There are few in Christendom at this day who believe that man rises again immediately after death (preface to Genesis chap. 16 and n. 4622, 10758); but it is believed that he will rise again at the time of the final judgment, when the visible world will perish (n. 10595). The reason of this belief (n. 10595, 10758). Nevertheless man does rise again immediately after death, and then he is a man in all respects, and in every least respect (n. 4527, 5006, 5078, 8939, 8991, 10594, 10758). The soul that lives after death is the spirit of man, which in man is the man himself, and in the other life is in a complete human form (n. 322, 1880, 1881, 3633, 4622, 4735, 5883, 6054, 6605, 6626, 7021, 10594); from experience (n. 4527, 5006, 8939); from the Word (n. 10597). What is meant by the dead seen in the holy city (Matt. 27:53) explained (n. 9229). In what manner man is raised from the dead, from experience (n. 168-189). His state after his resurrection (n. 317-319, 2119, 5079, 10596). False opinions about the soul and its resurrection (n. 444, 445, 4527, 4622, 4658).

216. In man the spiritual world and the natural world are conjoined (n. 6057).

The internal of man is formed after the image of heaven, but the external after the image of the world (n. 3628, 4523, 4524, 6013, 6057, 9706, 10156, 10472).

217. There are as many degrees of life in man as there are heavens, and they are opened after death in accordance with his life (n. 3747, 9594).

Heaven is in man (n. 3884).

Men who are living a life of love and charity have in them angelic wisdom, although it is for the time hidden, but they come into that wisdom after death (n. 2494).

The man who receives from the Lord the good of love and of faith is called in the Word an angel (n. 10528).

218. Man rises again only as to his spirit (n. 10593, 10594). The Lord alone rose again in respect also to His body (n. 1729, 2083, 5078, 10825).

219. The heathen equally with the Christians are saved (n. 932, 1032, 1059, 2284, 2589, 2590, 3778, 4190, 4197). The lot of the nations and peoples outside of the church in the other life (n. 2589-2604). The church is specifically where the Word is, and by it the Lord is known (n. 3857, 10761). Nevertheless, those born where the Word is and where the Lord is known are not on that account of the church, but only those who live a life of charity and of faith (n. 6637, 10143, 10153, 10578, 10645, 10829).

The Lord’s church is with all in the whole world who live in good in accordance with their religion and acknowledge a Divine, and such are accepted of the Lord and come into heaven (n. 2589-2604, 2861, 2863, 3263, 4190, 4197, 6700, 9256).

220. Between good and truth there is a kind of marriage (n. 1904, 2173, 2508).

Good and truth are in a perpetual endeavor to be conjoined, and good longs for truth and for conjunction with it (n. 9206, 9207, 9495).

How the conjunction of good and truth takes place, and in whom (n. 3834, 3843, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258).

221. Difference between the good in which the heathen are and that in which Christians are (n. 4189, 4197).

Truths with the heathen (n. 3263, 3778, 4190).

The interiors cannot be so closed up with the heathen as with Christians (n. 9256). Neither can so thick a cloud exist with the heathen who live in mutual charity in accordance with their religion as with Christians who live in no charity; the reasons (n. 1059, 9256).

The heathen cannot profane the holy things of the church as the Christians do, because they are ignorant of them (n. 1327, 1328, 2051).

They have a fear of Christians on account of their lives (n. 2596, 2597). Those that have lived well in accordance with their religion are taught by angels and readily accept the truths of faith and acknowledge the Lord (n. 2049, 2595, 2598, 2600, 2601, 2603, 2861, 2863, 3263).

222. The first and most ancient church on this earth was that which is described in the first chapters of Genesis, and that church above all others was celestial (n. 607, 895, 920, 1121-1124, 2896, 4493, 8891, 9942, 10545). What the celestial are in heaven (n. 1114-1125).

There were various churches after the flood which are called ancient churches (n. 1125-1127, 1327, 10355).

What the men of the ancient church were (n. 609, 895).

The ancient churches were representative churches (n. 519, 521, 2896). In the ancient church there was a Word, but it has been lost (n. 2897). The character of the ancient church when it began to decline (n. 1128).

The difference between the most ancient church and the ancient church (n. 597, 607, 640, 641, 765, 784, 895, 4493).

The statutes, the judgments, and the laws, which were commanded in the Jewish church, were in part like those in the ancient church (n. 4288, 4449, 10149).

The God of the most ancient church and of the ancient church was the Lord, and He was called Jehovah (n. 1343, 6846).

223. Baptism signifies regeneration by the Lord by means of the truths of faith from the Word (n. 4255, 5120, 9088, 10239, 10386-10388, 10392).

Baptism is a sign that the man baptized is of the church in which the Lord, who regenerates, is acknowledged, and where the Word is from which are the truths of faith, by means of which regeneration is effected (n. 10386-10388).

Baptism confers neither faith nor salvation, but it is a witness that those who are being regenerated will receive faith and salvation (n. 10391).

224. Spiritual food is knowledge, intelligence, and wisdom, thus the good and truth from which these are (n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003). Therefore in a spiritual sense everything that comes forth from the mouth of the Lord is food (n. 681).

Because bread means all food in general it signifies every good, celestial and spiritual (n. 276, 680, 2165, 2177, 3478, 6118, 8410). And for the reason that these nourish the mind, which belongs to the internal man (n. 4459, 5293, 5576, 6277, 8410).

225. All kinds of men are born into evils of every kind, even to the extent that what is their own is nothing but evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731). Consequently man must needs be reborn, that is, regenerated (n. 3701). Man’s inherited evil consists in his loving himself more than God, and the world more than heaven, and in making his neighbor, in comparison with himself, of no account, except for the sake of self, that is, himself alone, thus it consists in the love of self and of the world (n. 694, 731, 4317, 5660). All evils are from the love of self and of the world, when those loves rule (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742). These evils are contempt of others, enmity, hatred, revenge, cruelty, deceit (n. 6667, 7370-7374, 9348, 10038, 10742). And from these evils comes all falsity (n. 1047, 10283, 10284, 10286). These loves, so far as the reins are given them, rush headlong; and the love of self aspires even to the throne of God (n. 7375, 8678).

226. The light of the world is for the external man, the light of heaven for the internal man (n. 3222-3224, 3337).

The light of heaven flows into the natural light, and so far as the natural man receives the light of heaven he becomes wise (n. 4302, 4408). The things that are in the light of heaven can be seen in the light of heaven but not in the light of the world, which is called natural light (n. 9755).

Therefore those who are solely in the light of the world do not perceive those things that are in the light of heaven (n. 3108).

To the angels the light of the world is thick darkness (n. 1521, 1783, 1880).

227. The merit and righteousness of the Lord is the good that rules in heaven (n. 9486, 9983). He that is “righteous” or “made righteous” is one to whom the merit and righteousness of the Lord is ascribed; and he is “unrighteous” who holds to his own righteousness and merit (n. 5069, 9263). The quality of those in the other life who claim righteousness to themselves (n. 942, 2027).

In the Word “righteousness” is predicated of good and “judgment” of truth; therefore “doing righteousness and judgment” is doing good and truth (n. 2235, 9857).

228. It is the part of the wise to see and perceive whether a thing is true before it is confirmed and not merely to confirm what is said by others (n. 1017, 4741, 7012, 7680, 7950). Only those can see and perceive whether a thing is true before it is confirmed who are affected by truth for the sake of truth and for the sake of life (n. 8521). The light of confirmation is not spiritual light but natural light, and is even sensual light which the wicked may have (n. 8780). All things, even falsities, may be so confirmed as to appear like truths (n. 2477, 2480, 5033, 6865, 8521).

229. The sensual is the outmost of man’s life, clinging to and inhering in his bodily part (n. 5077, 5767, 9212, 9216, 9331, 9730). He is called a sensual man who forms all his judgments and conclusions from the bodily senses, and who believes nothing except what he sees with his eyes and touches with his hands (n. 5094, 7693).

Such a man thinks in things outermost and not interiorly in himself (n. 5089, 5094, 6564, 7693). His interiors are so closed up that he sees nothing of Divine truth (n. 6564, 6844, 6845). In a word, he is in gross natural light and thus perceives nothing that is from the light of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845).

Therefore he is inwardly opposed to all things pertaining to heaven and the church (n. 6201, 6310, 6844, 6845, 6948, 6949). The learned that have confirmed themselves against the truths of the church are sensual (n. 6316).

A description of the sensual man (n. 10236).

230. Sensual men reason keenly and cunningly, since they place all intelligence in speaking from the bodily memory (n. 195, 196, 5700, 10236).

But they reason from the fallacies of the senses (n. 5084, 6948, 6949, 7693). Sensual men are more cunning and malicious than others (n. 7693, 10236). By the ancients such were called serpents of the tree of knowledge (n. 195-197, 6398, 6949, 10313).

231. Knowledges belong to the natural memory that man has while he is in the body (n. 5212, 9922). Man carries with him after death his whole natural memory (n. 2475) from experience (n. 2481-2486). But he is not able, as he was in the world, to draw anything out of that memory, for several reasons (n. 2476, 2477, 2479).

232. Most beautiful colors are seen in heaven (n. 1053, 1624).

Colors in heaven are from the light there, and are modifications or variegations of that light (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922).

Thus they are manifestations of truth from good, and they signify such things as pertain to intelligence and wisdom (n. 4530, 4677, 4922, 9466).

233. It is frequently said in the Word that man will be judged and will be rewarded according to his deeds and works (n. 3934). By “deeds and works” deeds and works in their internal form are meant, not in their external form, since good works in external form are likewise done by the wicked, but in internal and external form together only by the good (n. 3934, 6073). Works, like all activities, have their being and outgo [esse et existere] and their quality from the interiors of man, which pertain to his thought and will, since they proceed from these; therefore such as the interiors are such are the works (n. 3934, 8911, 10331). That is, such as the interiors are in regard to love and faith (n. 3934, 6073, 10331, 10332). Thus works contain love and faith, and are love and faith in effect (n. 10331). Therefore to be judged and rewarded in accordance with deeds and works, means in accordance with love and faith (n. 3147, 3934, 6073, 8911, 10331, 10332). So far as works look to self and the world they are not good, but they are good so far as they look to the Lord and the neighbor (n. 3147).

234. All evils are from the love of self and of the world (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742).

These are contempt of others, enmities, hatred, revenge, cruelty, deceit (n. 6667, 7370-7374, 9348, 10038, 10742).

Into such loves man is born, thus in them are his inherited evils (n. 694, 4317, 5660).

235. Charity toward the neighbor is doing what is good, just, and right, in every work and every employment (n. 8120-8122).

Thus charity toward the neighbor extends to all things and each thing that a man thinks, wills, and does (n. 8124).

A life of piety apart from a life of charity is of no avail, but together they are profitable for all things (n. 8252, 8253).

236. Every good has its delight from use and in accordance with use (n. 3049, 4984, 7038); also its quality; and in consequence such as the use is such is the good (n. 3049).

All happiness and delight of life is from uses (n. 997).

In general, life is a life of uses (n. 1964). Angelic life consists in the goods of love and charity, thus in performing uses (n. 454). The ends that man has in view, which are uses, are the only things that the Lord, and thus the angels, consider (n. 1317, 1645, 5844). The kingdom of the Lord is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038). Performing uses is serving the Lord (n. 7038). Everyone’s character is such as are the uses he performs (n. 4054, 6815); illustrated (n. 7038).

237. There can be no mercy apart from means, but only mercy through means, that is, to those who live in accordance with the commandments of the Lord; such the Lord by His mercy leads continually in the world, and afterwards to eternity (n. 8700, 10659).

238. Dignities and riches are not real blessings, therefore they are granted both to the wicked and to the good (n. 8939, 10775, 10776). The real blessing is reception of love and faith from the Lord, and conjunction thereby, for this is the source of eternal happiness (n. 1420, 1422, 2846, 3017, 3406, 3504, 3514, 3530, 3565, 3584, 4216, 4981, 8939, 10495).

239. “Garments” signify truths, thus knowledges (n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536). “Purple” signifies celestial good (n. 9467). “Fine linen” signifies truth from a celestial origin (n. 5319, 9469, 9744).

240. A “camel” signifies in the Word the knowing faculty and knowledge in general (n. 3048, 3071, 3143, 3145).

What is meant by “needlework, working with a needle,” and therefore by a “needle” (n. 9688). To enter from knowledge into the truths of faith is contrary to Divine order (n. 10236). Those that do this become demented in respect to the things of heaven and the church (n. 128-130, 232, 233, 6047). And in the other life, when they think about spiritual things they become as it were drunken (n. 1072). Further about such (n. 196).

Examples showing that when spiritual things are entered into through knowledges they cannot be comprehended (n. 233, 2094, 2196, 2203, 2209).

It is permissible to enter from spiritual truth into knowledges which pertain to the natural man, but not the reverse, because there can be spiritual influx into the natural, but not natural influx into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110). The truths of the word and of the church must first be acknowledged, after which it is permissible to consider knowledges, but not before (n. 6047).

241. It is not known at this day what marriage love is, or whence it is (n. 2727).

Marriage love is willing what another wills, thus willing mutually and reciprocally (n. 2731). Those that are in marriage love dwell together in the inmosts of life (n. 2732).

It is such a union of two minds that from love they are one (n. 10168, 10169).

For the love of minds, which is spiritual love, is a union (n. 1594, 2057, 3939, 4018, 5807, 6195, 7081-7086, 7501, 10130).

242. In the Word “young men” signify understanding of truth, or the intelligent (n. 7668).

“Men” have the same signification (n. 158, 265, 749, 915, 1007, 2517, 3134, 3236, 4823, 9007). “Woman” signifies affection for good and truth (n. 568, 3160, 6014, 7337, 8994); likewise the church (n. 252, 253, 749, 770); “wife” has the same signification (n. 252, 253, 409, 749, 770); with what difference (n. 915, 2517, 3236, 4510, 4823).

In the highest sense “husband and wife” are predicated of the Lord and of His conjunction with heaven and the church (n. 7022).

A “virgin” signifies affection for good (n. 3067, 3110, 3179, 3189, 6729, 6742); likewise the church (n. 2362, 3081, 3963, 4638, 6729, 6775, 6788).

243. The origin, cause, and essence of true marriage love is the marriage of good and truth; thus it is from heaven (n. 2728, 2729). Respecting angelic spirits, who have a perception whether there is anything of marriage from the idea of a conjunction of good and truth (n. 10756).

It is with marriage love in every respect the same as it is with the conjunction of good and truth (n. 1904, 2173, 2429, 2508, 3101, 3102, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9495, 9637). How and with whom the conjunction of good and truth is effected (n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258).

Only those that are in good and truth from the Lord know what true marriagelove is (n. 10171). In the Word “marriage” signifies the marriage of good and truth (n. 3132, 4434, 4835). The kingdom of the Lord and heaven are in true marriage love (n. 2737).

244. All things in the universe, both in heaven and in the world, have relation to good and truth (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122). And to the conjunction of these (n. 10555). Between good and truth there is marriage (n. 1904, 2173, 2508).

Good loves truth, and from love longs for truth and for the conjunction of truth with itself, and from this they are in a perpetual endeavor to be conjoined (n. 9206, 9207, 9495). The life of truth is from good (n. 1589, 1997, 2572, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 9667). Truth is the form of good (n. 3049, 3180, 4574, 9154).

Truth is to good as water is to bread (n. 4976).

245. Marriages between those of different religions are not permissible, because there can be no conjunction of like good and truth in the interiors (n. 8998).

246. As husband and wife should be one, and should live together in the inmost of life, and as they together make one angel in heaven, so true marriage love is impossible between one husband and several wives (n. 1907, 2740).

To marry several wives at the same time is contrary to Divine order (n. 10837).

That there is no marriage except between one husband and one wife is clearly perceived by those who are in the Lord’s celestial kingdom (n. 865, 3246, 9002, 10172).

For the reason that the angels there are in the marriage of good and truth (n. 3246).

The Israelitish nation were permitted to marry several wives, and to add concubines to wives, but not Christians, for the reason that that nation was in externals separate from internals, while Christians are able to enter into internals, thus into the marriage of good and truth (n. 3246, 4837, 8809).

247. Conceptions, pregnancies, births, and generations signify those that are spiritual, that is, such as pertain to good and truth, or to love and faith (n. 613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 8042, 9325, 10249). Therefore generation and birth signify regeneration and rebirth through faith and love (n. 5160, 5598, 9042, 9845). Mother signifies the church in respect to truth, and thus the truth of the church; father the church in respect to good, and thus the good of the church (n. 2691, 2717, 3703, 5581, 8897). Sons signify affections for truth, and thus truths (n. 489, 491, 533, 2623, 3373, 4257, 8649, 9807). Daughters signify affections for good, and thus goods (n. 489-491, 2362, 3963, 6729, 6775, 6778, 9055). Son-in-law signifies truth associated with affection for good (n. 2389).

Daughter-in-law signifies good associated with its truth (n. 4843).

248. Adulteries are profane (n. 9961, 10174). Heaven is closed to adulterers (n. 2750).

Those that have experienced delight in adulteries cannot come into heaven (n. 539, 2733, 2747-2749, 2751, 10175). Adulterers are unmerciful and destitute of religion (n. 824, 2747, 2748). The ideas of adulterers are filthy (n. 2747, 2748).

In the other life they love filth and are in filthy hells (n. 2755, 5394, 5722).

In the Word adulteries signify adulterations of good, and whoredoms perversions of truth (n. 2466, 2729, 3399, 4865, 8904, 10648).

249. The Lord’s kingdom is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038). Performing uses is serving the Lord (n. 7038). In the other life all must perform uses (n. 1103); even the wicked and infernal, but in what manner (n. 696). All are such as are the uses they perform (n. 4054, 6815); illustrated (n. 7038). Angelic blessedness consists in the goods of charity, that is, in performing uses (n. 454).

250. Loving the neighbor is not loving the person, but loving that which is in him and which constitutes him (n. 5025, 10336). Those who love the person, and not that which is in him, and which constitutes him, love equally an evil man and a good man (n. 3820); and do good alike to the evil and to the good; and yet to do good to the evil is to do evil to the good and that is not loving the neighbor (n. 3820, 6703, 8120).

The judge who punishes the evil that they may be reformed, and may not contaminate or injure the good, loves his neighbor (n. 3820, 8120, 8121). Every individual and every community, also one’s country and the church, and in the most general sense the kingdom of the Lord, are the neighbor, and to do good to these from a love of good in accord with the quality of their state, is loving the neighbor; that is, the neighbor is their good, which is to be consulted (n. 6818-6824, 8123).

251. Of the angels that are with little children and afterwards with boys, and thus in succession (n. 2303). Man is raised from the dead by means of angels; from experience (n. 168-189). Angels are sent to those who are in hell to prevent their tormenting each other beyond measure (n. 967). Of the services rendered by the angels to men on their coming into the other life (n. 2131).

There are spirits and angels with all men and man is led by the Lord by means of spirits and angels (n. 50, 697, 2796, 2887, 2888, 5846-5866, 5976-5993, 6209).

Angels have dominion over evil spirits (n. 1755).

252. In the Word by angels something Divine from the Lord is signified (n. 1925, 2821, 3039, 4085, 6280, 8192).

In the Word angels are called “gods,” because of their reception of Divine truth and good from the Lord (n. 4295, 4402, 8192, 8301).

253. One thing consists of various things, and receives thereby its form and quality and perfection in accordance with the quality of the harmony and concurrence (n. 457, 3241, 8003). There is an infinite variety and never any one thing the same as another (n. 7236, 9002). It is the same in the heavens (n. 3744, 4005, 7236, 7833, 7836, 9002).

In consequence all the societies in the heavens and all the angels in a society are distinct from each other because they are in different goods and uses (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833).

The Lord’s Divine love arranges all into a heavenly form, and so conjoins them that they are as a single man (n. 457, 3986, 5598).

254. Those are the elect who are in a life of good and truth (n. 3755, 3900).

Election and reception into heaven are not from mercy, as that term is understood, but are in accordance with the life (n. 5057, 5058). There is no mercy of the Lord apart from means, but only through means, that is, to those that live in accordance with His precepts; such the Lord from His mercy leads continually in the world, and afterwards to eternity (n. 8700, 10659).

255. By the “poor,” in the Word, those are meant who are spiritually poor, that is, who are ignorant of truth and yet wish to be taught (n. 9209, 9253, 10227).

Such are said to hunger and thirst, which is to desire knowledges of good and of truth, by which there is introduction into the church and into heaven (n. 4958, 10227).

256. In the Word “death” signifies resurrection, for when man dies his life still goes on (n. 3498, 3505, 4618, 4621, 6036, 6221).

257. The heart corresponds to the will, thus to the affection which belongs to the love, while the respiration of the lungs corresponds to the understanding, thus to the thought (n. 3888). From this the “heart” in the Word signifies the will and love (n. 7542, 9050, 10336). The “soul” signifies understanding, faith, and truth; therefore “from the soul and from the heart” signifies what is from the understanding, faith, and truth, and what is from the will, love, and good (n. 2930, 9050). The correspondence of the heart and lungs with the Greatest Man, or heaven (n. 3883-3895).

258. The beating of the heart and the respiration of the lungs reign in the body throughout, and flow mutually into every part (n. 3887, 3889, 3890).

259. Love is the being [esse] of the life of man (n. 5002). Love is spiritual heat, and therefore the very vital itself of man (n. 1589, 2146, 3338, 4906, 7081-7086, 9954, 10740). Affection is a continuation of love (n. 3938).

260. The heart corresponds to the Lord’s celestial kingdom, the lungs to His spiritual kingdom (n. 3635, 3886, 3887).

261. Man is the being into whom are brought together all things of Divine order, and by creation he is Divine order in form (n. 4219, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472).

So far as a man lives in accordance with Divine order he is seen in the other life as a man, complete and beautiful (n. 4839, 6605, 6626).

262. The truths of doctrine of the church derived from the Word must be the starting point, and these must first be acknowledged, and afterwards it is permissible to consult knowledges (n. 6047). Thus it is permissible for those that are in an affirmative state toward the truths of faith to confirm them rationally by knowledges, but it is not permissible for those who are in a negative state (n. 2568, 2588, 4760, 6047).

It is in accordance with Divine order to enter rationally from spiritual truths into knowledges, which are natural truths, but not to enter from the latter into the former, because spiritual influx into natural things is possible, but not natural or physical influx into spiritual things (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9109, 9110).

263. Profanation is the mixing of good and evil and of truth and falsity in man (n. 6348). Only those can profane truth and good, or the holy things of the Word and the church, who first acknowledge them, and still more who live according to them, and who afterwards recede from the belief and reject it, and live for themselves and the world (n. 593, 1008, 1010, 1059, 3398, 3399, 3898, 4289, 4601, 10284, 10287).

If man after repentance of heart relapses to former evils he profanes, and his latter state is then worse than his former (n. 8394). Those that have not acknowledged holy things, still less those that have no knowledge of them, cannot profane them (n. 1008, 1010, 1059, 9188, 10284). The heathen who are out of the church and do not have the Word cannot profane it (n. 1327, 1328, 2051, 2284).

On this account interior truths were not disclosed to the Jews, for if they had been disclosed and acknowledged that people would have profaned them (n. 3398, 4289, 6963). The lot of profaners in the other life is the worst of all, because not only the good and truth they have acknowledged, but also their evil and falsity remain, and as these cling together, the life is rent asunder (n. 571, 582, 6348). Consequently most careful provision is made by the Lord to prevent profanation (n. 2426, 10287).

264. The face is so formed as to correspond with the interiors (n. 4791-4805, 5695).

The correspondence of the face and its expressions with the affections of the mind (n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306).

With the angels of heaven the face makes one with the interiors that belong to the mind (n. 4796-4799, 5695, 8250). Therefore in the Word the face signifies the interiors that belong to the mind, that is, to the affection and thought (n. 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546). In what manner the influx from the brain into the face has been changed in process of time and with it the face itself as regards its correspondence with the interiors (n. 4326, 8250).

265. A good man, spirit, or angel, is his own good and his own truth, that is, he is wholly such as his good and truth are (n. 10298, 10367). This is because good is what makes the will and truth the understanding; and the will and understanding make everything of life in man, spirit, or angel (n. 3332, 3623, 6065). It is the same thing to say that a man, spirit, or angel is his own love (n. 6872, 10177, 10284).

266. Man has two memories: an outer and an inner, or a natural and a spiritual memory (n. 2469-2494). Man does not know that he has an inner memory (n. 2470, 2471). How far the inner memory surpasses the outer (n. 2473). The things contained in the outer memory are in the light of the world, but the things contained in the inner are in the light of heaven (n. 5212). It is from the inner memory that man is able to think and speak intellectually and rationally (n. 9394). All things and each thing that a man has thought, spoken, and done, and that he has seen and heard, are inscribed on the inner memory (n. 2474, 7398). That memory is the book of his life (n. 2474, 9386, 9841, 10505). In the inner memory are the truths that have been made truths of faith, and the goods that have been made goods of love (n. 5212, 8067). Those things that have become matters of habit and have come to be things of the life, and have thus disappeared from the outer memory, are in the inner memory (n. 9394, 9723, 9841). Spirits and angels speak from the inner memory, and consequently have a universal language (n. 2472, 2476, 2490, 2493).

The languages of the world belong to the outer memory (n. 2472, 2476).

267. As all things that exist according to order in the universe have relation to good and truth, so in man all things have relation to will and understanding (n. 803, 10122).

For the reason that the will is a recipient of good and the understanding a recipient of truth (n. 3332, 3623, 5232, 6065, 6125, 7503, 9300, 9995).

It amounts to the same whether you say truth or faith, for faith belongs to truth and truth belongs to faith; and it amounts to the same whether you say good or love, for love belongs to good and good belongs to love (n. 4353, 4997, 7179, 10122, 10367).

From this it follows that the understanding is a recipient of faith, and the will a recipient of love (n. 7179, 10122, 10367). And since the understanding of man is capable of receiving faith in God and the will is capable of receiving love to God, man is capable of being conjoined with God in faith and love, and he that is capable of being conjoined with God in love and faith can never die (n. 4525, 6323, 9231).

268. The will of man is the very being [esse] of his life, because it is the receptacle of love or good, and the understanding is the outgo [existere] of life therefrom, because it is the receptacle of faith or truth (n. 3619, 5002, 9282). Thus the life of the will is the chief life of man, and the life of the understanding proceeds therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110). In the same way as light proceeds from fire or flame (n. 6032, 6314). From this it follows that man is man by virtue of his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110).

Every man is loved and esteemed by others in accordance with the good of his will and of his understanding therefrom, for he that wills well and understands well is loved and esteemed; and he that understands well and does not will well is set aside and despised (n. 8911, 10076). After death man continues to be such as his will is, and his understanding therefrom (n. 9069, 9071, 9386, 10153).

Consequently after death man continues to be such as his love is, and his faith therefrom; and whatever belongs to his faith and not also to his love then vanishes, because it is not in the man, thus not of the man (n. 553, 2364, 10153).

269. Interior things flow in successively into exterior things even down to the extreme or outmost, and there they come forth and have permanent existence (n. 634, 6451, 6465, 9215, 9216). They not only flow in, but in the outmost they form the simultaneous, in what order (n. 5897, 6451, 8603, 10099). Thereby all interior things are held together in connection, and have permanent existence (n. 9828). Deeds or works are the outmosts which contain the interiors (n. 10331). Therefore being recompensed and judged according to deeds and works is being recompensed and judged in accordance with all things of one’s love and faith, or of his will and thought, because these are the interiors contained in deeds and works (n. 3147, 3934, 6073, 8911, 10331, 10332).

270. A “way,” a “path,” a “road,” a “street,” and a “broad street,” signify truths leading to good, or falsities leading to evil (n. 627, 2333, 10422). “To sweep [or prepare] a way” means to prepare for the reception of truths (n. 3142). “To make known the way” means, in respect to the Lord, to instruct in truths that lead to good (n. 10565).

271. In the highest sense, the Lord is the neighbor, because he is to be loved above all things; but loving the Lord is loving what is from him, because he himself is in every thing that is from Him, thus it is loving what is good and true (n. 2425, 3419, 6706, 6711, 6819, 6823, 8123).

Loving what is good and true which is from the Lord is living in accordance with good and truth, and this is loving the Lord (n. 10143, 10153, 10310, 10336, 10578, 10645). Every man and every society, also one’s country and the church, and in a universal sense the Lord’s kingdom, are the neighbor, and doing good to these from a love of good in accord with their state is loving the neighbor; that is, their good that should be consulted is the neighbor (n. 6818-6824, 8123).

Moral good also, which is honesty, and civil good, which is justice, are the neighbor; and to act honestly and justly from the love of honesty and justice is loving the neighbor (n. 2915, 4730, 8120-8123). Thus charity toward the neighbor extends to all things of the life of man, and loving the neighbor is doing what is good and just, and acting honestly from the heart, in every function and in every work (n. 2417, 8121, 8124).

The doctrine in the ancient church was the doctrine of charity, and from that they had wisdom (n. 2385, 2417, 3419, 3420, 4844, 6628).

272. Man’s own consists in loving himself more than God, and the world more than heaven, and in making nothing of his neighbor in comparison with himself, thus it consists in the love of self and of the world (n. 694, 731, 4317).

Man is born into this own, and it is dense evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10732).

From what is man’s own not only every evil but also every falsity is derived (n. 1047, 10283, 10284, 10286). The evils that are from what is man’s own are contempt for others, enmity, hatred, revenge, cruelty, deceit (n. 6667, 7370, 7373, 7374, 9348, 10038, 10742). So far as what is man’s own rules, the good of love and the truth of faith are either rejected or suffocated or perverted (n. 2041, 7491, 7492, 7643, 8487, 10455, 10742).

What is man’s own is hell in him (n. 694, 8480). The good that man does from what is his own is not good, but in itself is evil (n. 8480).

273. From correspondence “darkness” in the Word signifies falsities, and “thick darkness” the falsities of evil (n. 1839, 1860, 7688, 7711). To the evil the light of heaven is thick darkness (n. 1861, 6832, 8197). Those that are in the hells are said to be in darkness because they are in falsities of evil; of such (n. 3340, 4418, 4531). In the Word “the blind” signify those that are in falsities and are not willing to be taught (n. 2383, 6990).

274. In the word a “hole” or “the cleft of a rock” signifies obscurity and falsity of faith (n. 10582). Because a “rock” signifies faith from the Lord (n. 8581, 10580); and a “stone” the truth of faith (n. 114, 643, 1298, 3720, 6426, 8609, 10376).

275. The defilements of truth correspond to urine (n. 5390).

276. In the Word a “field of corn” signifies a state of the reception and growth of truth from good (n. 9294). “Standing corn” signifies truth in conception (n. 9146).

“Vineyards” signify the spiritual church and the truths of that church (n. 1069, 9139).

“Precious stones” signify the truths of heaven and of the church transparent from good (n. 114, 9863, 9865, 9868, 9873, 9905). A “window” signifies the intellectual faculty which pertains to the internal sight (n. 655, 658, 3391).

277. A “garden,” a “grove,” and a “park,” signify intelligence (n. 100, 108, 3220).

This is why the ancients celebrated holy worship in groves (n. 2722, 4552).

“Flowers” and “flower beds” signify truths learned and knowledges (n. 9553).

“Herbs,” “grasses,” and “grass plots” signify truths learned (n. 7571).

“Trees” signify perceptions and knowledges (n. 103, 2163, 2682, 2722, 2972, 7692).

278. Vastations are effected in the other life, that is, those that pass into the other life from the world are vastated (n. 698, 7122, 7474, 9763). The well-disposed are vastated in respect to falsities, while the evil are vastated in respect to truths (n. 7474, 7541, 7542). The well-disposed undergo vastations that they also may be divested of what pertains to the earth and the world, which they had contracted while living in the world (n. 7186, 9763).

Also that evils and falsities may be removed, and thus there may be room for the influx of goods and truths out of heaven from the Lord, and ability to accept these (n. 7122, 9330). Elevation into heaven is impossible until such things have been removed, because they obstruct heavenly things and are not in harmony with them (n. 6928, 7122, 7186, 7541, 7542, 9763).

Those who are to be raised up into heaven are thus prepared for it (n. 4728, 7090).

It is dangerous to come into heaven before being prepared (n. 537, 538).

The state of enlightenment and the joy of those who come out of vastation and are raised up into heaven, and their reception there (n. 2699, 2701, 2704). The region where those vastations are effected is called the lower earth (n. 4728, 7090).

That region is under the soles of the feet surrounded by the hells; its nature described (n. 4940-4951, 7090); from experience (n. 699). What the hells are which more than others infest and vastate (n. 7317, 7502, 7545). Those that have infested and vastated the well-disposed are afterwards afraid of them, shun them, and turn away from them (n. 7768). These infestations and vastations are effected in different ways in accordance with the adhesion of evils and falsities, and they continue in accordance with their quality and quantity (n. 1106-1113). Some are quite willing to be vastated (n. 1107). Some are vastated by fears (n. 4942). Some by being infested with the evils they have done in the world, and with the falsities they have thought in the world, from which they have anxieties and pangs of conscience (n. 1106). Some by spiritual captivity, which is ignorance of truth and interception of truth, combined with a longing to know truths (n. 1109, 2694). Some by sleep; some by a middle state between wakefulness and sleep (n. 1108). Those that have placed merit in works seem to themselves to be cutting wood (n. 1110). Others in other ways, with great variety (n. 699).

279. Every good has both its delight and its quality from uses and in accordance with uses; therefore such as the good is such the use is (n. 3049, 4984, 7038).

Angelic life consists in the goods of love and charity, thus in performing uses (n. 454).

The Lord, and therefore the angels, has regard to nothing in man but ends which are uses (n. 1317, 1645, 5854). The kingdom of the Lord is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038). Serving the lord is performing uses (n. 7038).

What man is, such are his uses (n. 1568, 3570, 4054, 6571, 6935, 6938, 10284).

280. Divine truth going forth from the Lord is the source of order, and Divine good is the essential of order (n. 1728, 2258, 8700, 8988). Thus the Lord is order (n. 1919, 2011, 5110, 5703, 10336, 10619). Divine truths are the laws of order (n. 2447, 7995).

The whole heaven is arranged by the Lord in accordance with His Divine order (n. 3038, 7211, 9128, 9338, 10125, 10151, 10157). Therefore the form of heaven is a form in accord with the Divine order (n. 4040-4043, 6607, 9877).

So far as a man is living in accordance with order, that is, so far as he is living in good in accordance with Divine truths, he is receiving heaven in himself (n. 4839).

Man is the being in whom are brought together all things of Divine order, and by creation he is Divine order in form, because he is a recipient of Divine order (n. 3628, 4219, 4220, 4223, 4523, 4524, 5214, 6013, 6057, 6605, 6626, 9706, 10156, 10472).

Man is not born into good and truth but into evil and falsity, thus not into Divine order but into the opposite of order, and for this reason he is born into pure ignorance; consequently it is necessary for him to be born anew, that is, to be regenerated, which is effected by the Lord by means of Divine truths, that he may be brought back into order (n. 1047, 2307, 2308, 3518, 8480, 8550, 10283, 10284, 10286, 10731).

When the Lord forms man anew, that is, regenerates him, He arranges all things in him in harmony with order, that is, in the form of heaven (n. 5700, 6690, 9931, 10303).

Evils and falsities are contrary to order; nevertheless those who are in them are ruled by the Lord not in accordance with order but from order (n. 4839, 7877, 10777).

It is impossible for a man who lives in evil to be saved by mercy alone, for that would be contrary to Divine order (n. 8700).

281. In the internal sense of the Word by Abraham, Isaac, and Jacob, the Lord in respect to the Divine itself and the Divine Human is meant (n. 1893, 4615, 6098, 6185, 6276, 6804, 6847). In heaven Abraham is unknown (n. 1834, 1876, 3229).

By David the Lord in respect to the Divine royalty is meant (n. 1888, 9954).

The twelve apostles represented the Lord in respect to all things of the church, that is, all things pertaining to faith and love (n. 2129, 3354, 3488, 3858, 6397).

Peter represented the Lord in respect to faith, James in respect to charity, and John in respect to the works of charity (n. 3750, 10087). The twelve apostles sitting on twelve thrones and judging the twelve tribes of Israel, signified that the Lord will judge in accord with the truths and goods of faith and love (n. 2129, 6397).

The names of persons and of places in the Word do not enter heaven, but are changed into things and states; and in heaven these names cannot even be uttered (n. 1876, 5225, 6516, 10216, 10282, 10432). Moreover, the angels think abstractedly from persons (n. 8343, 8985, 9007).

282. “Stone” signifies truth (n. 114, 643, 1298, 3720, 6426, 8609, 10376). For this reason the law was inscribed on tables of stone (n. 10376). “The stone of Israel” means the Lord in respect to the Divine truth and His Divine Human (n. 6426).

283. A life of piety separated from a life of charity is of no avail, but united with charity it is profitable for all things (n. 8252, 8253). Charity to the neighbor consists in doing what is good, just, and right in every work and in every employment (n. 8120-8122). Charity to the neighbor takes in all things and each thing that a man thinks, wills, and does (n. 8124). A life of charity is a life in accordance with the Lord’s commandments (n. 3249). Living in accordance with the Lord’s commandments is loving the Lord (n. 10143, 10153, 10310, 10578, 10645). Genuine charity claims no merit, because it is from interior affection and consequent delight (n. 2371, 2380, 2400, 3816, 3887, 6388-6393). Man continues to be after death such as was his life of charity in the world (n. 8256). Heavenly blessedness flows in from the Lord into a life of charity (n. 2363). Mere thinking admits no one into heaven; it must be accompanied by willing and doing good (n. 2401, 3459).

Unless doing good is joined with willing good and thinking good there is no salvation nor any conjunction of the internal man with the external (n. 3987).

284. In the Word anger and wrath are attributed to the Lord, but they are in man, and it is so expressed because such is the appearance to man when he is punished and damned (n. 798, 5798, 6997, 8284, 8483, 8875, 9306, 10431).

Evil also is attributed to the Lord, although nothing but good is from Him (n. 2447, 6071, 6991, 6997, 7533, 7632, 7679, 7926, 8227, 8228, 8632, 9306).

Why it is so expressed in the Word (n. 6071, 6991, 6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128). The Lord is pure mercy and clemency (n. 6997, 8875).

285. Before the evil are cast down into hell they are devastated of truths and goods, and when these have been taken away they are of themselves carried into hell (n. 6977, 7039, 7795, 8210, 8232, 9330). The Lord does not devastate them, but they devastate themselves (n. 7643, 7926). Every evil has in it what is false; therefore those who are in evil are also in falsity, although some do not know it (n. 7577, 8094). Those who are in evil must needs think what is false when they think from themselves (n. 7437). All who are in hell speak falsities from evil (n. 1695, 7351, 7352, 7357, 7392, 7689).

286. Man’s own, which lie derives by inheritance from his parents, is nothing but dense evil (n. 210, 215, 731, 876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731). Man’s own is loving self more than God, and the world more than heaven, and making nothing of one’s neighbor in comparison with oneself, except for the sake of self, that is one’s own self; thus it consists in love of self and of the world (n. 694, 731, 4317, 5660). All evils flow from the love of self and the love of the world when these predominate (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7489, 8318, 9335, 9348, 10038, 10742). These evils are contempt of others, enmity, hatred, revenge, cruelty, deceit (n. 6667, 7370, 7374, 9348, 10038, 10742). From these evils all falsity flows (n. 1047, 10283, 10284, 10286).

287. Those who do not know what it is to love the neighbor imagine every man to be a neighbor, and that good is to be done to everyone who is in need of help (n. 6704).

They also believe that everyone is neighbor to himself, and thus that love to the neighbor begins with self (n. 6933). Those who love themselves above all things, that is, with whom self-love prevails, also make their love to the neighbor begin with themselves (n. 6710). In what manner everyone is neighbor to himself, explained (n. 6933-6938). But those who are Christians and who love God above all things make their love to the neighbor begin with the Lord, because He is to be loved above all things (n. 6706, 6711, 6819, 6824). The distinctions of neighbor are as many as the distinctions of good from the Lord, and there should be distinction in doing good to everyone in accordance with the quality of the person’s state, and this is a matter of Christian prudence (n. 6707, 6709, 6711, 6818). These distinctions are innumerable, and for this reason the ancients, who knew what is meant by the neighbor, reduced the exercises of charity into classes, which they denoted by suitable names, and from this knew in what respect everyone was a neighbor, and in what manner good was to be done to everyone with prudence (n. 2417, 6628, 6705, 7259-7262). The doctrine in the ancient churches was the doctrine of charity toward the neighbor, and from this they had wisdom (n. 2417, 2385, 3419, 3420, 4844, 6628).

288. “The sun of the world” signifies the love of self (n. 2441). In this sense “to worship the sun” signifies to worship those things that are antagonistic to heavenly love and to the Lord (n. 2441, 10584).

“The sun’s growing hot” means an increasing lust of evil (n. 8487).

289. There is an influx from the spiritual world into the natural world (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626). There is also an influx into the lives of animals (n. 5850). And into the subjects of the vegetable kingdom (n. 3648).

This influx is a continual endeavor to act in accordance with the Divine order (n. 6211 at the end).

290. The correspondence of the teeth (n. 5565-5568). Those who are purely sensual and have scarcely anything of spiritual light correspond to the teeth (n. 5565).

In the Word a “tooth” signifies the sensual, which is the outmost of the life of man (n. 9052, 9062). Gnashing of teeth in the other life comes from those who believe that nature is everything, and the Divine nothing (n. 5568).

291. In the word “to journey,” as well as “to go,” signifies progression of life (n. 3335, 4375, 4554, 4585, 4882, 5493, 5605, 5996, 8181, 8345, 8397, 8417, 8420, 8557).

“To go (and to walk) with the Lord” means to receive spiritual life, and to live with Him (n. 10567). “To walk” means to live (n. 519, 1794, 8417, 8420).

292. A spiritual sphere, which is a sphere of life, flows forth and pours forth from every man, spirit, and angel, and encompasses him (n. 4464, 5179, 7454, 8630).

It flows forth from the life of their affections and thoughts (n. 2489, 4464, 6206).

The quality of spirits is recognized at a distance from their spheres (n. 1048, 1053, 1316, 1504). Spheres from the evil are the opposites of spheres from the good (n. 1695, 10187, 10312). Such spheres extend far into angelic societies in accordance with the quality and quantity of good (n. 6598-6613, 8063, 8794, 8797). And into infernal societies in accordance with the quality and quantity of evil (n. 8794).

293. Man’s self is nothing but evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10732). Man’s self is hell in him (n. 694, 8480).

 

 

 

 

 

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