# Divine Love and Wisdom

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Original Latin published in 1763.
ANGELIC WISDOM
CONCERNING
The Divine Love
AND THE
Divine Wisdom
BY
EMANUEL SWEDENBORG
ORIGINALLY PUBLISHED IN LATIN AT AMSTERDAM 1763
STANDARD EDITION
NEW YORK
THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY
3 WEST TWENTY-NINTH STREET
1915
Published by The American Swedenborg Printing and Publishing Society, organized for the business and objects solely of printing, publishing and circulating the Theological Works and Writings of Emanuel Swedenborg for charitable and missionary purposes. Incorporated in the State of New York, A.D. 1850.
TRANSLATOR'S NOTE
For this new edition of this work the previous translation has been carefully revised. In this revision the translator has had the valuable assistance of suggestions by the Rev. L. H. Tafel and others. The new renderings of existere and fugere are suggestions adopted by the Editorial Committee and accepted by the translator, but for which he does not wish to be held solely responsible.
John C. Ager.
CONTENTS.
PART FIRST.
PART SECOND
    Without a double sun, one living and the other dead, no creation is possible (n. 163-166)
    The end of creation has form [existat] in outmosts, which end is that all things may return to the creator and that there may be conjunction (n. 167-172)

### Part ThirdPart Third

    In the Spiritual World there are atmospheres, waters and lands, just as in the Natural World; only the former are spiritual, while the latter are natural (n. 173-178)
    There are degrees of love and wisdom, consequently degrees of heat and light also degrees, of atmospheres (n. 179-183)
    Degrees are of a twofold kind, degrees of height and degrees of breadth (n. 184-188)
    Degrees of height are homogeneous, and one is from the other in succession like end, cause, and effect (n. 189-194)
    The first degree is that all in everything of the subsequent degrees (n. 195-198)
    All perfections increase and ascend along with degrees and according to them (n.199-204)
    In successive order the first degree makes the highest, and the third the lowest; but in simultaneous order the first degree makes the innermost, and the third the outermost (n. 205-208)
    The outmost degree is the complex, containant and base of the prior degrees (n. 209-216)
    The degrees of height are in fullness and in power in their outmost degree (n. 217-221)
    There are degrees of both kinds in the greatest and in the least of all created thing (n. 222-229)
    In the Lord the three degrees of height are infinite and uncreated, but in man the three degrees are finite and created (n. 230-235)
    These three degrees of height are in every man from birth, and can be opened successively; and, as they are opened, man is in the Lord and the Lord is in man (n. 236-241)
    Spiritual light flows in with man through degrees, but not spiritual heat, except so far as man flees from evils as sins and looks to the Lord (n. 242-247)
    Unless the higher degree which is the spiritual is opened in man, he becomes natural and sensual (n. 248-255)
    The natural degree of the human mind regarded in itself is continuous, but by correspondence with the two higher degrees it appears when it is elevated as if it were discrete (n. 256- 259)
    The natural mind, since it is the covering and containant of the higher degrees of the human mind, is reactive; and if the higher degrees are not opened it acts against them, but if they are opened it acts with them (n. 260-263)
    The origin of evil is from the abuse of the capacities proper to man, that are called rationality and freedom (n. 264-270)
    Evils and falsities are in complete opposition to goods and truths, because evils and falsities are diabolical and infernal, while goods and truths are divine and heavenly (n. 271-276)
    All things of the three degrees of the natural mind are included in the deeds that are done by the acts of the body (n. 277-281)

### Part FourthPart Fourth

    The Lord from eternity, who is Jehovah, created the universe and all things thereof from Himself, and not from nothing (n. 282-284)
    The Lord from eternity, that is Jehovah, could not have created the universe and all things thereof unless he were a man (n. 285-289)
    The Lord from eternity, that is, Jehovah, brought forth from Himself the sun of the Spiritual World, and from that created the universe and all things thereof (n. 290-295)
    There are in the Lord three things that are the Lord, the divine of love, the divine of wisdom, and the divine of use; and these three are presented in appearance outside of the sun of the Spiritual World, the divine of love by heat, the divine of wisdom by light and the divine of use by the atmosphere which is their containant (n. 296-301)
    The atmospheres, of which there are three both in the spiritual and the natural world, in their outmosts close into substances and matters such as are in the lands (n. 302-304)
    In the substances and matters of which lands are formed there is nothing of the divine in itself, but still they are from the divine in itself (n. 305-306)
    All uses, which are ends of creation are in forms, which forms they take from substances and matters such as are in the lands (n. 307-318)
    All things of the created universe, viewed in reference to uses represent man in an image, and this testifies that God is a man (n. 319-326)
    All things created by the Lord are use; they are uses in the order, degree, and respect in which they have relation to man, and through to the Lord, from whom [they are] (n. 327-335)
    Evil uses were not created by the Lord, but originated together with Hell (n. 336-348)
    The visible thing in the created universe bear witness that nature has produced and does produce nothing, but that the divine out of itself, and through the Spiritual World, has produced and does produce all things (n. 349-357)

### Part FifthPart Fifth

    Two receptacles and abodes for Himself, called will and understand, have been created and formed by the Lord in man; the will for His divine love, and the understand for his divine wisdom (n. 358-361)
    Will and understanding, which are the receptacles of love and wisdom, are in the brains, in the whole and in every part of them, and therefrom in the body, in the whole and in every part of it (n. 362-370)
    There is a correspondence of the will with the heart, and of the understanding with the lungs (n. 371-393)
    From correspondence of the heart with the will and of the lungs with the understanding, everything may be known that can be known about the will and understanding, or about love and wisdom, therefore about the soul of man (n. 394- 431)
    What man’s beginning is from conception (n. 432)
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