INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1


OR
HEAVENLY MYSTERIES,
CONTAINED IN
THE SACRED SCRIPTURES.

VOLUME I. - A TO L.

LONDON:
WILLIAM NEWBERY, 6, KING STREET, HOLBORN.
1853



INDEX.



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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 2


A.

AARON [Aharon]. Denotes the doctrine of good and of truth, 6998, 7089: and the truth of doctrine which proceed mediately from the Lord, 7009. When Moses and Aaron are named together, Moses denotes the Word in the internal sense, and Aaron doctrine thence derived, 7089. Moses also denotes the internal law, or internal truth; and Aaron the external law, or external truth, 7382. Aaron denotes the doctrine of truth from the internal sense of the Word, and Hur the truth of that doctrine, 9424. Aaron represents the Lord as to divine good. His sons, the divine truth proceeding from divine good, 9805-9813. See PRIEST. The priesthood of Aaron, of his sons and of the Levites, represents the work of the Lord's salvation in successive order, 10,017. Aaron and his garments represent the superior heavens, thus the celestial kingdom; and his sons and their garments the inferior heavens, thus the spiritual kingdom, 10,068. Aaron (Moses being absent) denotes the external of the Word, of the church, and of worship, separate from what is internal, ill. 10,397. That Moses is the internal, 10,468. See HUR.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 3

       ABADDON, signifies perdition, 7643.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 4

       ABDICATION. The abdication of bodily gratifications, or voluntary poverty and misery, is not the self-denial which the Lord requires, 945, 1947. External delights, however, are only so far good as they involve spiritual ends, 3951.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 5

       ABDOMEN. Concerning certain spirits who have influx into the abdominal parts, 5378, 5724.


5


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 6

       ABEL [Habel], signifies charity, 342, 374, 9263. His death, the extinction of charity by Solafidianism, 369. See CAIN.


6


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 7

       ABHORRENCE. See AVERSION.


7


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 8

       ABIB. This month denotes the beginning of a new state, 8053, 9291, 10,659.


8


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 9

       ABIDE, to [commorari, seu morari]. See to INHABIT, to DWELL, to TARRY


9


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 10

       ABIHU. See NADAB.


10


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 11

       ABILITY [potentia]. See POWER.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 12

       ABIMAEL. A ritual of that branch of the ancient church derived from Eber, 1245-1247.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 13

       ABIMELECH [Abimelechus], the king of Gerar, or the king of the Philistines, signifies the doctrine of faith as to things rational, 2504, 2505, 2509, 2510, 3365, 3391; the nature of which is described, 3391, 3447. Hence all those are signified by Abimelech, who are in the doctrine of faith, and regard spiritual truths or the rational form of truths in knowledges, 3391, 3392. In the supreme sense, the Lord himself perceived in all doctrine is represented by Abimelech, 3393. Concerning Abimelech, Ahusath, and Phicol, see 3447-and Sarah, 2564, 2569-the well of water and his covenant with Abraham, 2720. See GERAR, PHILISTEA.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 14

       ABOMINATION. The separation of perverted principles from goods, 6052. Hence it signifies infernal filthiness and defilement, 7454. The abomination of desolation is the state of the church when there is no love and no charity, 2454.


14


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 15

       ABORTION. See NATIVITY, to BRING- FORTH.


15


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 16

       ABOVE [supra]. The interior is expressed by what is above or superior, 2148, 3084, 4598, 5146, 8325. To look above is to regard the good of one's neighbor and country with a view to the Lord's kingdom, and to look beneath is to regard nothing but self and the world, 7814-7821. See CHARITY. From superior states the inferior may be seen, but not contrariwise, 8937.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 17

       ABRAM. Abram was an idolater, and knew not Jehovah, 1356, 7194. He worshipped other gods, and the god Schaddai, 1992, 2559, 3667, 7194. Abram signifies the interior or rational man, 1732, 1741. Abram the Hebrew, the interior man serving the internal, 1702, 1703, or the Lord's spiritual principle to which the internal man was conjoined, 1741. Abram signifies the Lord's internal man; the rational being signified by Isaac and the natural by Jacob, 1893, 3245, 6098. The age and state signified by the number of his years when Jehovah appeared, 1988, 1989; and by his journeying, 2501. As Abram represented the Lord, he also represented many things which regard the Lord, as the celestial church, the celestial man, and c., 1965. In heaven they are ignorant of Abram as a person, 1834, 1876, 1989. He was called Abraham, the letter H being inserted by derivation from the divine name Jehovah, that he might represent the divine of the Lord, 1416, 2010, 3251. Abraham represents the human principle of the Lord as to good, Sarah as to truth, 2172, 2198. Abraham also denotes the Lord's divine human, 2833, 2836. If the historicals were the Word from any other sense but the internal sense, many would be regarded as saints and gods, as Abraham, Isaac, and Jacob, for example, whereas, in the other life, there is nothing more in them than in others, 3229. Abraham represents the Lord's divine spiritual, 3236. Concerning Abraham and Keturah, that their sons represent the Lord s spiritual kingdom in the doctrine of good, 3239-3245. Abraham represented the Lord as to the Divine itself, which is compared with the representation of the Lord by Isaac and Jacob, 3245, 3251. He also represented the divine human, which is called the son, but the divine human that was from eternity, 3251. To sit down with Abraham, Isaac, and Jacob, is to be with the Lord, and to come into Abraham's bosom is to be in the Lord, 3305. Jehovah God of Abraham, signifies the divine of the Lord which Abraham represents, 3439 Jehovah the God of thy father Abraham, signifies the Lord, that from him is good, 3703. Abram represents the genuine church as existing with those who have the Word, 3778, 4206, 4207; Terah, his father having represented the common stock from which that church and also the church of the Gentiles is derived, 3778. The sojourning of Abraham and Isaac when Jacob came to them at Hebron signifies the Divine Itself with the Divine Rational and the Divine Natural, 4615. By Abraham, Isaac, and Jacob in the representative sense are signified the celestial, the spiritual, and the natural principles in man, as in the supreme sense they signify the divine itself, the divine rational, and the divine natural in the Lord, 6098, 6180. These three in the Lord and in the church make one, 6185. Abraham in the representative sense denotes internal good, and Isaac internal truth, corresponding to the Divine Itself and the Divine Rational these constitute the Lord's internal human. Jacob is the Lord's divine natural, or external human, 6276. In the representative sense, the three patriarchs signify the Lord's kingdom in heaven and on earth, 6589. Hence the oath sworn to them by Jehovah concerning possession of the Land of Canaan signifies the confirmed purpose of the Lord that the church shall be restored to its ancient state, 6589. Hence also, by Abraham, Isaac, and Jacob, buried in the land of Canaan, is signified regeneration and resurrection, because the church was anciently there, 6516. When the names of Abraham, Isaac, and Jacob occur in the Word, in heaven, the Lord is understood; and with respect to the Lord, the divine itself, and the divine human, sh. 6804. A covenant with Abraham, Isaac, and Jacob, signifies conjunction by the Lord's divine human, 6804. The God of Abraham, Isaac, and Jacob, signifies the Lord as to the divine itself and the divine human, 6847. Abraham, Isaac, and Jacob signify the Lord, and the Lord as to the human, before it was made divine, 7193. Abraham, Isaac, and Jacob signify heaven and the church, ill. 10,445. Their seed, the goods and truths of heaven and the church, 10,445.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 18

       ABRECH, [A word of command, signifying bend the knee or bow down.] See Knees.


18


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 19

       ABSALOM. See DAVID.


19


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 20

       ABSENCE [absentia]. When man is absent from himself, he is in a state of receiving the divine, 3994. The absence of the Lord is proportionate to the absence of the good of faith and of love, 10,146.


20


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 21

       ABSTRACTION. The natural mind cannot by any mere abstraction of thought perceive that which is celestial, 5110. The natural principle of itself perceives nothing, but its faculty of perception is from a principle prior to itself, 6040. In spiritual speech the ideas of the thought are abstracted from persons, and are determined to the truths and good in man, 6040. To think specifically of persons, is to withdraw the mind from a universal idea, consequently from wisdom, 6653. He who cannot think abstractedly from things material, cannot comprehend anything of the spiritual sense of the Word, 9407, 9828.


21


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 22

       ABUSE [abusus]. Good divine is abused when that which appears like it exists in ultimates, but from a contrary origin, 8480, 8870, 5700. Magic and sorcery consist in abuses of correspondences which are of divine order, 7296.


22


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 23

       ABYSS, DEEP [abyssus, profunditas]. The faces of the abyss signify lusts, and falses thence derived, 18. They signify temptations, also hell, 756, 844, 8278. The deep Lying beneath, signifies scientifics which are in the natural principle, 6431. Abysses denote stores of waters, consequently either truths of faith or falses from lusts in abundance, and thence the hells, sh. 8278. Abysses denote hells as to falses, and depths denote hells as to evils, 8279. See DEEP.


23


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 24

       ACCAD [Akkad]. A variety of the worship signified by Babel and the land of Shinar, 1182, 1183. See BABEL.


24


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 25

       ACCOMMODATION. Truth accommodated to the angels is for the most part incomprehensible to men, 7381. Unless divine good were accommodated to reception in heaven, heaven could not exist, for no angel can sustain the flame proceeding from divine love, 8644, 8922, 9956. All things are reduced to order, that is accommodated, when mediate truths are subordinate to truth immediately from the divine, 8731. The Lord as to the divine itself which is called the Father, and as to the divine human, which is called the Son, is the divine love itself, thus the divine good itself; but the Lord as heaven, which is beneath the Lord as a sun, is the divine truth; but this divine truth contains divine good accommodated to the reception of angels and spirits, 10,196.


25


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 26

       ACHAN, The deed of, and its signification, 5135. See VESSEL.


26


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 27

       ACHOR, Valley of [vallis Achoris]. See SHARON.


27


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 28

       ACKNOWLEDGE, to [agnoscere]. It is one thing to know, another thing to acknowledge, and yet another to have faith, 896, 4319, 5664. The acknowledgment and true worship of the Lord is to obey and do his commandments, 10,143, 10,153 10,578, 10,645, 10,829.


28


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 29

       ACQUISITION. External knowledges and affections are so called, 1435, 1717, or truths acquired sensually, which form the scientific principle from which man thinks, 1435. Also celestial and spiritual good after temptations, 1851. Acquisition is predicated of truths, and substance of good, 4105. Goods and truths in common are so called, 4391. It signifies the good of truth, and purchase denotes truth, 4487. Goods and truths procured are called acquisitions, 6017. Also truths producing good, 6049.


29


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 30

       ACT, to [agere]. Reaction derives its force from the active cause which it reciprocates, 6262. The conjunction of good and truth illustrated by action and reaction, 10,729. See REGENERATION. The essential principle of activity is all the good of love and charity, 1561.


30


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 31

       ACTION. See to ACT. Actions are all qualified by the ruling thought and intention of the mind, 3796, 5130, 5949.


31


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 32

       ACTIVITY [activum]. See to ACT.


32


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 33

       ADAH and ZILLAH, signify the beginning of a new church, 405, 409, 413, 421.


33


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 34

       ADAM [Adam]. See MAN (homo). Adam's nakedness signifies the purity of the internal man, or the state of innocence of the celestial church, 9960. See NAKEDNESS.


34


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 35

       ADAMANT or DIAMOND [adamas]. See PRECIOUS STONES.


35


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 36

       ADD, to [addere]. Joseph being named from a word signifying to collect and to add, denotes the spiritual kingdom saved by the Lord's advent, and made into one fold with the celestial; hence, fructification and multiplication, 3969. The common signification of increase is denoted by the verb to add, 4692.


36


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 37

       ADHERE, to [adhoerere]. In the supreme sense, it signifies love and mercy; in the internal sense, charity; in the external sense, conjunction, ex. 3875. It also signifies celestial love, and conjugial love; but in this case it is expressed by a different word in the original, 3875.


37


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 38

       ADJOIN, to [adjungere]. Spiritual good cannot be conjoined to those who have been from infancy in the mere externals of the church, but only adjoined, 8981. See CONJUNCTION.


38


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 39

       ADMAH and ZEBOIM, signify the falses and evils in which all knowledges respecting external worship, separated from internal, terminate, 1212, 1666.


39


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 40

       ADORATION. Adoration consists in humiliation before the Lord; and humiliation, in the acknowledgment of him as all in all, sh. 1153. It does not exist without charity, 1150. To fall upon the face was a mode of adoration with the ancients, because the face signifies the interiors of the mind; and to fall upon the face, humiliation, 1999. To adore is predicated of the good of love; and to sacrifice, of the truth of faith, 10,424. See to BOW DOWN.


40


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 41

       ADULLA, being in the border of the inheritance of Judah, signifies the truth which is from good; and, in the opposite sense, the false which is from evil, 4816. See also 4886.


41


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 42

       ADULTERY [adulterium]. Adulterers approaching towards heaven are rejected, 539. It is impossible for them to enter into heaven, 827, 2733, 2747, 2748. Adulterers are distinguished also for their cruelty, 824. Concerning the hells of adulterers, and c., see HELL. Adulteries are destructive of society and of the human race, in like manner every variety of self-love, 2044. There are adulterations of good, and falsifications of truth, 2466, 2729. Adulterers cannot approach towards heaven, because adulteries are contrary to conjugial love, contrary to the laws of both kingdoms, and contrary to Divine order, 2733. Every one may know how wicked it is to commit adultery, if he would think concerning it in the case of his own wife being led astray, 2733. Concerning a certain spirit, who by adulteries and whoredoms had extinguished all desire of marriage, and of procreating children; his punishment, 2746. Concerning the unmercifulness of adulterers, and the tenets they substitute for religion, 2747. Adulterers fear neither divine nor human laws, but being beaten, 2748. Their ideas are filthy, 2747, 2748. Angelic blessedness and happiness communicated to adulterers, become nauseous, painful, and stinking, 2749. When any one commits adultery on earth, heaven is closed against him, and of what quality he becomes afterwards 2750. Concerning a globe of adulterers who sent forth emissaries, inveighing and insinuating scandals against conjugial love, against good and truth, and against the Lord, 2751. Adulterers beyond other evil spirits are desirous to obsess man, 2752. They insinuate themselves into societies by the alluring arts they have acquired, but are rejected and fined, and at length associated with their like in the hells, 2753. The most deceitful adulterers appear above the head; these are they who ensnare the young and beautiful by affecting innocence and mercy; their hell is the most grievous, 2754. The hells of adulterers are manifold-their inhabitants delight in filth and excrements, 2755. The lascivious, who have not extinguished the desire of procreating children, still retain a heat, 2757. Adulteries are perversions of good and truth, 3399. The hell of cruel adulterers is under the right foot, where are those of the Jewish nation, 5057. Adulterers infuse a pain into the loins and members of generation, 5059, 5060. Adulterers who correspond to the testicles, are they who ensnare by affecting conjugial love and chaste friendship, 5060. Adulterers are in the excrementitious hells, 5394. When they apply themselves, they inflict pain in the periosteum of various parts, and in the teeth and belly, 5714. The most filthy of them induce a weariness of life, 5723. By the prohibited degrees of marriage are signified various kinds of profanations, 6348. The hell of those of the church who have lived in faith separate from charity, and in a life of evil, is under the hell of adulterers, the reason, 8137. To commit adultery, whoredom, and scortation, in the spiritual sense, is to pervert the goods and truths of faith, consequently to apply the Word to confirm evils and falses, 8904. Whoredoms signify perversions of truth, and witchcrafts, the falses thence derived, 9188. Marriages are most holy, but adulteries most profane, 9961, 10,174. The delights of marriage flow in from heaven, the pleasures of adultery ascend from hell, 10,174. Those who take delight in adulteries, no longer believe those things which appertain to heaven and the church, because the love of adultery is derived from the marriage of the evil and false, which is infernal, 10,175. See HARLOT.


42


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 43

       ADULTS. Their state in regard to spiritual things compared with the state of infants and boys, 1453. Those who die in infancy and boyhood attain to the stature of adults in the other life, 2304.


43


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 44

       ADVENT [adventum]. Every coming of the Lord is a beginning to those who are regenerated, and the ending of those who are vastated, 728. The last judgment with every one is when the Lord cometh, as well in general as in particular, 900. The first advent of the Lord was not to save the celestial, but the spiritual. When the celestial church began to decay, a prediction was made concerning the Lord's coming into the world, because the Lord foresaw that the celestial church would entirely perish from off the earth, 2661. When the end of the old church, and the beginning of the new, is at hand then is the last judgment, and also the coming of the Son of Man, 4230, 4333, 4535, 6895, 9807. At the time immediately preceding the Lord's coming, the infernal crew raged almost without control, infesting and attempting to subdue all, 8289.


44


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 45

       ADVERSARIES [inimici]. See ENEMY


45


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 46

       AFAR [longinquum]. To see from afar, signifies to perceive remotely, 4723. To stand afar off, signifies removal from things internal, thus from good and truth, sh. 8918. To bow down, or worship afar off, denotes humiliation and adoration from the heart, and in such case the influx of the Lord, 9377. Afar off is predicated of truth, 9666. See NIGH, to APPROACH.


46


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 47

       AFFECTATION. See SIMULATION. How the affectation of elegance in speech and learning obscures the things treated of, 6924: compare 3348, 6621. See ELOQUENCE.


47


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 48

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 48

       AFFECTION. See LOVE, CHARITY. There is the affection of good and the affection of truth. What the distinction is between them, 1904, 1997. All affections have gestures corresponding to them, 2153. The celestial angels perceive the Word as it is in the internal sense according to affection, but the spiritual angels according to thing, 2157, 2275. The quality of those who are in the affection of good, and the quality of those who are in the affection of truth, 2425, 2429. The celestial angels, from the affections involved in the interior sense of the Word, form to themselves so many lights of affection and perception rather than ideas, 2157, 2275. Affections are what excite truths and falses, 2487. Celestial freedom is of the affection of truth and good, and infernal freedom of the affection of false and evil, 2870, 2873. See LIBERTY. The conjunction of truth with good is effected by affection, 3024. The first affection of truth in the natural man is not the affection of genuine truth, but the affection of truth comes afterwards, and is gradually substituted for the former, 3040. Truth, without affection, does not enter, still less inhere in the memory, 3066, 3336. Affections are signified by infants, damsels, young women, and daughters, but with a difference, 3067. See INFANT, and c. Every affection comprises things innumerable, for it involves within itself the whole life of a man from his very infancy to the time of its acquisition, 3078, 3189. In every affection, there are many subordinate affections and those in an incomprehensible form, 3189. Affection always adjoins itself to the things which are ingrafted in the memory, and is reproduced along with them 3336. The affection of good is adjoined to truth in the natural man by the Lord, and by the affection of good truths are reproduced; and thus falses and evils are removed, 3336. The quality of a man's affections may be known from his end in entertaining them, 3796. All affections are bonds, either external or internal, 3836. Truths are nothing, unless attended with some affection, ill. 3849. Celestial affections are altogether incomprehensible and ineffable, 3839, 3857. Affections become milder when they ascend towards interior things, or towards heaven, 3909. Affection is the continuity of love, according to its varied manifestations in different cases, 3938 at the end. All affections have their delights, ill. 3938. See DELIGHT. All conjunction is wrought by affections, 3939-as the implantation and conjunction of the love of good and truth, 4018. The stronger the affection, the stronger the conjunction, 4018. Affection is insinuated by refusal, 4366, 4368. The affection of truth appears to be from truth, but it is from good, 4373. The genuine affection of truth consists in the willing and desiring to know the verimost truths of faith for the sake of good, the spurious affection of truth in desiring their acquisition for the sake of reputation, or gain, and c., 8993. Those who are in truth without affection are signified by the men-servants of the Israelites; and those who are in the affection of truth, but not genuine, by maid-servants; the difference explained, 8994. There is an extension of the thoughts and affections into heaven and hell, according as they are good or evil. This extension or nexus, however, if by influx from the societies and not to them, 6600. To counterfeit affections resembling celestial from the proprium is infernal, 10,309. See ABUSE, SIMULATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 49

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 49

       AFFINITY [affinitas]. The societies of heaven are circumstanced comparatively as consanguinities and affinities upon earth, 685; but they are those of love and faith, 917. In all things appertaining to man there are consanguinities and affinities, 2508, 2524, 2556; and they are derived from the celestial marriage, or from celestial love, 2508, 2739. Those who know what good is may know innumerable things concerning the proximities and affinities of good and truth, such as they are in heaven, 3612. All consanguinity in heaven is from good, 3816. All consanguinities and relationships in the other life, take place according to good, 4121. To contract affinities denotes union, 4450. Love makes consanguinity, and things which are more remote affinity. At the ultimate boundaries affinities expire, 5530.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 50

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 50

       AFFIRMATIVE [affirmativum]. There must be the affirmative of truth before the influx of good from the Lord can be received, 2568, 3913. A state affirmative of good and truth is first in the order of man's regeneration, but it takes the last place in the regenerate man, 3923. What it is to think from affirmative and from negative principles, 2588. They who consult scientifics concerning things divine, if they are in the affirmative principle, confirm them; if they are in the negative principle, they invalidate them, and at length believe nothing, 4760, 2588. The learned more than the simple do thus, and have less belief, because they consult scientifics from a negative principle, and thus deprive themselves of interior sight, 4760.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 51

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 51

       AFFLICTION. A day of affliction denotes man's miserable state in the other life, 34. Affliction signifies temptation, 1846. To afflict the soul is to compel one's self to do good, 1937, 1947. Affliction is a state leading to good, 3864. It denotes a state of the church as to truth, 4060. The land of my affliction signifies where temptation is, 5356. Affliction signifies infestation, 6663, 6851. To afflict, signifies to infest by falses of doctrine, and to oppress signifies to infest by evils of life, 9196.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 52

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 52

       AFFLUX [affluxus]. Those who are in a state of damnation cannot interiorly receive any influx of truth and good, but exteriorly, which is afflux, 7955. It is the afflux from hell which holds man in evils and falses, and thus in captivity, 7990. How the afflux of good and truth torments infernal spirits, 8137.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 53

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 53

       AFRICANS. They are principled in obedience, and receive goods and truths more easily than other Gentiles, 2604.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 54

       AFTER thee [post te]. Thy seed after thee, signifies those who are in faith, 2019. See also BACK. To walk after them and to go after them,-denotes to follow and consociate with them, 9251. Jehovah going after the Israelites signifies protection lest the false of evil should flow into the will, 8194. After denotes near to, 5216.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 55

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 55

       AGAG [Agagus]. See AMALEKITES.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 56

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 56

       AGATE [achates]. See PRECIOUS STONES.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 57

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 57

       AGE [oetas]. Times signify states, as times of the age of man, 3183, 3254. Concerning the successive states of man according to ages; that the first state is from birth to the fifth year, or the state of ignorance and of innocence in ignorance, which is called infancy; the second state, from that period to the twentieth year, is the state of instruction and of science, and is called childhood; the third state is to the sixtieth year, and is the state of intelligence, and is called youth and manhood; the fourth state, which is the last, is from the age of sixty to the end of life, and is the state of wisdom and of innocence in wisdom, 10,225. The progress of man's regeneration in those successive states according to ages, 3603.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 58

       AGE, PERIOD OF TIME [soeculum]. When it relates to the church it denotes duration to the end, when to heaven and to the Lord, what is eternal; it is predicated in general of every church, specifically of the celestial church. It denotes, also, the world and life there, likewise life after it, sh. 10,248. See GENERATION. An age in the Word is ten years, 433.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 59

       AHOLA [Ohola]. The spiritual church, which is also called Samaria, 1368.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 60

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 60

       AHOLIAB [Aholiabus], signifies those who are in the truth and good of faith, among whom the church will be established, 10,329, 10,335.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 61

       AHOLIBAMAH [Oholibamah]. The affection of apparent truth, 4643.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 62

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 62

       AHUSATH [Achusath]. Those who are in doctrine from the literal sense of the Word, 3447. See ABIMELECH.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 63

       AI. Bethel and Ai signify knowledges respectively celestial and worldly, 1453, 1557.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 64

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 64

       AID, OR HELP [auxilium], when predicated of the Lord, denotes his mercy and presence, 8652.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 65

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 65

       ALABASTER. See PRECIOUS STONES (onyx).


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 66

       ALIENS, signify falses destructive of truths, 10,287.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 67

       ALIVE, OR LIVING [vivit, vivere, vivificatio]. Denotes spiritual life, 5679. See LIFE, 5890, 6032, 6574.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 68

       ALMODAD. A ritual of the church called Eber, 1245, 1247.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 69

       ALMONDS [amygdaloe]. An almond tree signifies the perception of interior truth, which is from good; its flowers the interior truth which is from good; and its fruits, the good of life thence derived, or the goods of life corresponding with the interior truths of natural good, 5622. Bowls made like unto almonds, (Scyphi Amygdalati), signify scientifics derived from good, 9557.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 70

       ALOES [aloe] By anointing with myrrh and aloes was signified the preservation of all truths and goods with man, 10,252.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 71

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 71

       ALONE [solus]. To be alone or to dwell alone, signifies to be led by the Lord so as not to be infested by evil spirits, 139.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 72

       ALPHA and OMEGA. The highest and the lowest, or the first and the last, signify all and everything, or the whole with its parts, 10,044, 6044.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 73

       ALTAR. The altar was the principal representative of the Lord, 921. The altar and the temple were the principal representatives of the Lord, 2777, 2811. They primarily signified the Lord's divine human, in like manner as the holy supper, by which they were superseded, 2811. Anciently they made heaps, and afterwards built altars, 4192. Everything appertaining to the altar and to worship thereby, represented and signified somewhat, 4489. The altar signifies the holy principle of worship, 4541. To build an altar, in the supreme sense, denotes sanctification, 4558. An altar also denotes what is built for a witness and memorial, sh. 8623. An altar of earth is a principal representative of the worship of the Lord from good, but an altar of stone from truth, 8935, 8940. The altar of Jehovah is a principal representative of the worship of the Lord, as above, they who acted from deceit or hypocrisy were to be taken from the altar and slain, 9014 at the end. Altar denotes a representative of the Lord as to divine good, but statue as to divine truth, 9388, 9389, 9714. Hence the altar signifies essential worship as to divine good, 9714. The ashes of the altar denote such things as are to be removed after use, 9723. The grate of net-work, which surrounded the altar, signifies the sensual principle, ill. 9726. To enter into the tent of the congregation is to represent the Lord as to divine truth, 9963; and to come near the altar is to represent the Lord as to divine good, both in relation to worship, 9964. The foundation of the altar denotes the sensual principle, 10,028. Altar denotes heaven and the church, as to the reception of good from the Lord, ill. and sh. 10,123, 10,151. Altar of incense, the hearing and grateful reception of worship grounded in love or charity, 10,177. See INCENSE. The altar and the tent were polluted by the sins of the people, ill. and sh. 10,208. To enter into the tent of the congregation denotes to represent all things of worship from spiritual good. To come near to the altar, denotes to represent all things of worship from celestial good, 10,242, 10,245. The altar was the principal representative of the Lord and of his worship from good, 10,642. By the altars of the nations is meant idolatrous worship, 10,642. The vessels of the altar denote scientific truths administering to good, 9724, 9725, 10,344.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 74

       AMALEKITES [Amalekita]. This nation signifies the falses by which truths are assaulted, 1679. The false grounded in interior evil sh. 8593. The genius or nature of the evil spirits so called, sh. 8622, 8625. What is signified by Samuel's slaying Agag, the king of the Amalekites, 8593.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 75

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 75

       AMAZEMENT, TO BE AMAZED [stupor, stupescere]. Denotes a state of perception, or acknowledgment and expectation, 3100, also a sudden change of state, 5705.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 76

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 76

       AMBASSADOR. See MESSENGER.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 77

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 77

       AMETHYST [amethystus] See PRECIOUS STONES.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 78

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 78

       AMMON. The sons of Ammon are those in whom truths are falsified; Moab, those in whom goods are adulterated, who nevertheless, have been principled in natural good, 2468. See MOAB.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 79

       AMORITE [Emorrrus]. The Amorite signifies evil in general, because all Canaan is called the land of the Amorites, 1857, 6306; also evils and falses in particular because all the inhabitants of the land of Canaan were called Amorites, 1857. Amorites, Jebusites, Arkites and c., various kinds of idol-falsities and lusts, 1205. The Amorite and the Perizzite, evil arising from the love of self and the world, and the false thence derived,6859.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 80

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 80

       AMRAPHEL, ARIOCH, ETC. [Amraphelis, Arjochi]. So many kinds of apparent goods and truths, with the Lord's external man, 1660, 1661.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 81

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 81

       ANAKIM. See NEPHILIM, PERSUASION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 82

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 82

       ANAMIM, ETC., denote rituals merely scientific, 1193.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 83

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 83

       ANATOMY [anatomica scientia]. The author, when reflecting on anatomical subjects, was led to his conclusions by angels; the latter, however, did not reflect on anatomical things, but on their spiritual correspondences, 2992. Compare 3347, 3626. All the viscera and organs are disposed in series and in series of series, analogically as goods and truths, and the arrangement of heaven in societies, 10,303, 10,030. Concerning this correspondence with the Grand Man of heaven, see 3624-3649, 3741-3750, 4218-4228. Concerning the correspondence of the heart and lungs, 3383-3396; of the cerebrum and cerebellum, 4039-4055; of the senses in general, 4318-4331; of the eye, 4403-4421, 4523-4534; of the nose, 4622-4634; of the ears, 4652-4660; of the tongue, 4791-4806; of the face, ibid.; of the arms, hands, feet, and loins, 4931-4953; of the loins and members of generation, 5050-5062; and of the interior viscera, 5171-5190, 5377-5396. The most secret structure of man and his relation with the universe are known to the angels, 3626. See CORRESPONDENCE, MAN.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 84

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 84

       ANCIENTS. See CHURCH.


84


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 85

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 85

       ANCIENT OF DAYS [antiquus dierum]. The Lord as to celestial good, 9470.


85


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 86

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 86

       AND [et]. This conjunction supplies the place of a distinctive punctuation in the original, 5578.


86


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 87

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 87

       ANER, ESCHOL [Eschkol], AND MAMRE. Names by which the angels who were with the Lord during the spiritual combats of his early boyhood are signified, 1705, 1752. They are not the names of angels, but they represent them, and signify the goods and truths which form angels, 1754.


87


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 88

       ANGEL [angelus]. See also HEAVEN. Every man is governed by spirits and angels from the Lord, 50, 227, 697, 968. The author's communication with spirits and angels, and that man was so created that he might speak with them, 5, 67-70, 1880. See SPEECH. Heaven and earth from first creation were united, 1880. When man is raised up, the celestial angels hold the province of the heart, and two sit at the head, 168-181. These are succeeded by spiritual angels, 182-189. The angels do not forsake the raised soul, but the latter is desirous to depart from them, 182, 314-316. The celestial angels perceive all things of love from love, and hence also, but with a difference which they themselves know, the things which are of faith. Their speech also is derived from love and differs from that of the spiritual angels, 202. The latter speak from faith, or conscience, vivified by the Lord, and formed into a perception resembling the celestial, 203. The discourse of the celestial angels is more ineffable therefore, 880. It is more copious, for the celestial angels are in the fount and origin of thought and language, 1647. The difference between the speech of spirits, of angelic spirits, and of angels, 1642. That of angelic spirits is described, 1643. Angels discourse from end and uses as ideas, 1645. Angelic speech represented like a vibration of light, 1646. Seriatim remarks concerning the speech of spirits and of angels, 1634 -1650, and 1757-1764. See SPEECH, TONGUE. The state of the angels when they do not speak from themselves, but from the Lord, 1745. Temptation and pain of conscience is from the combat of spirits and angels, 227. Angels perceive exquisitely what enters into man, 228. The angels attendant on man attend to nothing but ends and uses, 1645. The life of the angels consists in the goods of charity and in use, 454, 456, 696, 997. There are three heavens, of spirits, of angelic spirits, and of angels; in each of which there are both celestial and spiritual, 459. The angels of the three heavens are subordinate to each other, but not under the ordination of authority, 1752, 1802. The angels are nearer to the Lord, and more remote from him, or interior and exterior, 1802. The man of the most ancient church discoursed with angels; those who discoursed afterwards did so in another manner, 784. It is dangerous to man to have heaven opened to him, and to discourse with spirits and angels, unless he is principled in faith and charity, 784. The angels appear clothed, 165. They moderate punishments in the other life, but cannot take them away, 967. The angels know no other than that evil is separated from them, but it is only quiescent; they are withheld from evil and held in good by the Lord, 1581. The Lord appears as a sun to the celestial angels, and as a moon to the spiritual, 1053, 1521, 1529-1531. Angels were attendant on the Lord when he was in combat, 1705, 1752. On such occasions the angels had all their power from the Lord, 1752. Angels are named from their quality as to good, 1705, 1754. Angels have dominion over evil genii and spirits, 1755. All spirits and angels have been men, 1880. They see nothing which is in the solar world, 1521, 1880. They saw, however, through the author's eyes, which appeared a miracle to them, 1880. Spirits and angels have every sense except taste in more exquisite perfection than man, 322, 1630, 1880-1883. The evil cannot endure the presence of an angel, 1271, 1398. Spirits and angels are organical substances, 1533. The LORD Himself is meant by angels in the Word, but what of the Lord appears from the series, 1925, 2821. Why the one Lord is signified by many, 3035. The two angels seen by Lot, signify the divine human and the holy proceeding of the Lord, 2320. When the Lord speaks by angels, they know no other than that they are the Lord, 1925; the reason, 1745. The angels, inasmuch as they are in celestial and spiritual love, are in wisdom and intelligence, and see all things which are beneath, 2572. Spirits and angels perceive the interior things of the thoughts of man, 1931. Angels dwell with those who are in the goods of faith, 2268. Men who are in love and charity, have angelic wisdom in themselves, but they can only perceive it obscurely so long as they live in the body, 2494. The internal sense of the Word is for the angels; and things therein are precious to them, which appear trifling to man, 2540, 2541, 2545, 2551, 2574. Many things, in the internal sense of the Word, fall into the understanding of angels, because they are in the light of heaven, which do not fall into the apprehension of man, because he is in the light of the world, 2618, 2619, 2629. The speech of the celestial angels is much more copious than that of spiritual angels, because from the affections involved in the interior sense of the Word they form to themselves lights of affection and perception rather than ideas, while the spiritual are determined by the significations of things, 2157, 2275. With what charity and joy they who come into heaven are received by the angels, 2131. What angels are successively attendant on infants and boys, 2303. What angels insinuate beautiful dreams, 1977. Concerning the memory of the angels and their state in regard to the past, 2493. Innumerable things are comprehended by the angels, which cannot come to the understanding of men, 2786, 2795, 2796, 2802. All changes of state, as to things voluntary, and also as to things intellectual, are rendered perceivable by the Lord to spirits and angels, 2796. Every man is attended both by evil spirits and angels, 2887, 2888. The angels enjoy celestial freedom. See LIBERTY. The angels regard man as a brother, but evil spirits regard him as a vile slave, 2890. Angel of the Lord, denotes the divine Providence, 3039. The angels comprehend innumerable things, where man does not comprehend even the most general, an example, 3314. The thoughts and discourses of the angels are as the internal things in the body in respect to external things, 3347. The superiority of the wisdom of angels above that of man, 3404, 3405. Angels dwell in the affections of every one, 3464. Spirits and angels appear as men, because their interiors aspire to the human form, 3633. Angels of God denote divine truth, 3701. Angels are forms of love and charity, 3804, 4735, 4985, 9879. Men in the world are in the society of such spirits and angels as agree with their own quality, 4067, 4073, 4077. They who are in evil invite to themselves societies, but to those who are in good societies are adjoined by the Lord, 4073. In those societies the angels see from causes the things appertaining to man, 4073. The Lord had societies of spirits and angels about him, yet he took nothing from them, but through them from the Divine itself, 4075, compare, 4077. Spirits are very indignant when they are compelled to recede, 4077. Angels signify somewhat of the Lord, because they do not speak from themselves, and do not attribute good and truth to themselves, 4085. By the angels of God meeting him is denoted illustration, 4235. The angels know that all their intelligence and wisdom are from the Lord, 4295. The Lord admitted into himself temptations from the angels, and these temptations were the inmost of all, 4295. The inhabitants of hell appear to themselves in their own lumen as men, but, viewed by the angels, as devils and monsters, and whence this is, 4533. The deceitful, when viewed by the angels appear as serpents and vipers, 4533. Changes of state among the angels appear in their faces according to the societies into which they come; the evidences seen by the author, 4797. The angels are continually purifying, yet they can never attain absolute perfection, 4803. The angels have ineffable beauty, because they are loves and charities in form, 4985, 9879; thus, because they are in the form of heaven, 5199. The angels discourse one amongst another about the most secret arcana of the Word, 5249. The angels, who are likenesses of the Lord, appear in radiance, and in white clothing, similar to the Lord in the transfiguration, 5530. Since the Word, in the supreme sense, treats of the glorification of the Lord, and, in the representative sense, of the regeneration of man, therefore it enters into angelic wisdom and happiness, because they are in the Lord, 5688. Concerning spirits and angels associated with man, 5846-5866, 5976-5993. See MAN. The angels flow into the truths of faith appertaining to man, and thus withhold him from evils and falses, ill., 5893. See REGENERATION. Two angels are associated with every man, because the angels are of two kinds, celestial and spiritual, and act distinctly in the will and understanding, 5978. It is in some manner agreeable to the doctrine of most churches, that spirits from hell, and angels from heaven, are attendant on man, 5979. The angels so associated bend evils into goods so far as man permits, 5980. The filthy and defiled things of infernal spirits are rendered milder to the apprehension of angels, 5981. See SUBJECTS. The angels protect man by various methods, inspire things good, and this by a love derived from the Lord, 5992. To give man a capacity of living in his fallen state, angels from heaven and spirits from hell must be adjoined to him, 5993. The influx of the angels is especially into conscience, 6207, 6213. See THOUGHT. The influx of the angels is like a flowing air, like light, and like flame, 6209. The redeeming angel is the divine human of the Lord; the Lord also is called an angel, sh. 6280. Thoughts and affections extend themselves far into angelic societies, 6598-6626. Such is the appearance, but the influx is from the societies, not to them, 6600. The wisdom of the angels is continually increasing, and still they cannot arrive far beyond the first degree, 6648. The Lord as to his divine human is called the angel of Jehovah, because the human divine before its incarnation appeared as an angel, when Jehovah, or the divine itself, passed through heaven, 6831, 9303. The Sent, as the Lord denominated himself, is the angel of Jehovah, sh. 6831. The angels are veiled with a thin and suitable cloud, lest they should be hurt by divine influx, 6849. See FIRE. The sages of antiquity when they thought about God, thought of him as a Divine Man, as do the angels, 6876. Angelic ideas are alive, because they refer natural things to spiritual, and to such as are of man, 7847. The angels are in divine truth proceeding from the Lord, ill. 8192. A company of angels is often spoken of as one angel in the Word, such are Michael, Raphael, and c. The names of angels denote angelic functions, 8192. See GOD. The angels know each other as if they had been acquainted from infancy; and the truths and goods appertaining to man conjoin themselves in like manner, and constitute the form of heaven in him, 9079. Angelic wisdom is ineffable, ill. and from experience, 9094. The angels comprehend and see innumerable things, whilst man does not even know that such things are, still less what they are, 9176. Every man, angel, and spirit, is such as his own love, ill. 10,177. An angel in the supreme sense, is the Lord as to the divine human, and as to the divine principle in angels and men, very briefly shewn, 10,528. Hence, the man who receives the divine principle is also called an angel, sh. 10,528. Angels cannot entertain the material idea of persons and things in this world, which are transformed into spiritual ideas on the first threshold of heaven, 10,568.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 89

       ANGER [ira]. It signifies a receding from charity, 357, 5034. The cause of anger is whatever has a tendency to destroy the delight of any love, but it is called zeal when good chides evil, 2351. See ZEAL. Wrath and anger denote repugnances and also punishments; the former being predicated of what is true and false, and the latter of what is good and evil, 3614. Anger denotes indignation, in which there is nothing of anger, 3909. Zeal has good in it, anger evil, 4164. Anger denotes aversion, the reason, 5034. It denotes aversion and assault, sh. 5798. It is attributed to God, but it appertains to man, sh. 5798, 8483. It denotes sadness of spirit or of the understanding, 5887, 5888. Anger is predicated of what is evil, wrath of what is false, 6358, 6359. The anger of Jehovah denotes clemency and mercy, 6997; also punishment and damnation, sh. 6997; and chiding and admonition, 6997. An inundation of anger denotes temptation, 6997. But read the whole of this passage for the proper signification of the term. Wrath denotes the fury of lusts and the attempt of the evil to do violence, 8284. The Lord's love and mercy appears to the evil as anger when they are punished, and hence it is called anger, sh. 8875. Fire denotes anger derived from the affection of evil, sh. 9143. Anger is described as a flame in the understanding, bursting forth from the fire of the will, when the love is assaulted, ill. 9144. Anger and evil are from man, and not from the Lord, and that still they are attributed to the Lord, quotations adduced, 9306. That to be wroth with anger, when predicated of the Lord, denotes aversion on the part of man, ill. 10,431. Long-suffering to anger signifies to sustain evils a long time, and hence divine clemency, 10,618. Anger, when attributed to the Lord, denotes evil in man; for anger is of evil, and there is no evil in the Lord, ill. 10,618.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 90

       ANIMAL. Animals signify affections of the will and understanding, and this both in a good and an evil sense; those which either walk or creep upon the earth, goods and evils which are of the will; those which fly, including winged insects, truths and falses, which are of the understanding, 9331. See BEAST, BIRD, CREEPING THING.


90


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       ANOINT, to, ANOINTING, OINTMENT [ungere, unctio, unguentum]. See OIL. To anoint is to represent the Lord as to divine good, thus to represent the good of love from him, 9954, 10,285. The reason why they anointed stones, warlike arms, the altar, and similar things, priests, prophets, kings, and themselves, shewn and explained, 9954. They anointed themselves with common oil, and not with the oil of holiness, sh. 9954. Anointing on the head represented divine good in the whole humanity, sh. 10,011. By anointing was represented divine good, and by filling of the hand, the divine truth thence derived, and power thence, 10,019. Ointment, and a dealer in ointment, signify the divine good which was in the Lord from conception, and its influx and operation in the human, 10,264, 10,265. See AROMATIC. To anoint is to induce the representation of divine good, and c., 10,268.


91


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 92

       ANOINTED of JEHOVAH [unctus Jehovae]. The Lord as to the divine human, sh. 9954.


92


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 93

       ANSWER, to, [respondere]. When assent is given by a reply, it denotes what is reciprocal, 2919, 4096, 8340; also reception, 2941, 2957, 9384. It signifies knowledge, for that is implied in answering an interrogation, 5255; likewise perception, 5468, 5472. To answer and say, denotes thought, 6943. A divine answer signifies the divine truth from which it is given, 8824. To speak in a cause or dispute signifies judgment in the case of contention concerning truths and goods, 9252, compare 9024. See also 9905, where the answers given by Urim and Thummim are explained. See to SAY.


93


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 94

       ANTEDILUVIANS. See FLOOD.


94


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 95

       ANTELOPE. See HART, HIND, ROE.


95


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 96

       ANTIPATHY [antipathia]. Those who have hated others in this world, conceive an antipathy for their spheres, and seek; to do them injury in the other life, 5061.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 97

       ANTIPODES. The fact that navigation round the globe cannot be comprehended by many, nor how the antipodes stand on their feet, and c., cited in illustration of the phenomena of the other life, 1378, 2196.


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       ANXIETY [anxietas]. Natural temptations are only anxieties arising from the assault of natural loves, 847, 8164. They who are in a capacity of being reformed, are preserved by the Lord in the affection of what is good, and in the thought of what is true, and hence they come into anxiety when they are deprived of such affection and thought, 2689, 4341, 5036, 5650. When evil spirits approach to any heavenly society, they suddenly fall into anxieties and torments, 4555. The Lord continually flows in to man with good, and in good with truth; but when man does not receive, if in such case he feels anxiety, there is yet hope that he may be reformed, but not otherwise, 5470-5472, 5881.


98


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       APPARENT TRUTH [veri apparentia]. Divine truth is latent under the apparent truths of the Word, 6997. See APPEARANCE.


99


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 100

       APOLLYON. Denotes reasoning from falses appearing as from truths, and from things philosophical perversely applied, 7643.


100


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 101

       APOSTLES [Apostoli]. What is signified by the apostles judging the twelve tribes of Israel, 2129. The apostles cannot judge even one thing appertaining to man, 2129, 2553. The disciples of the Lord represented all who are of the church, 3354. The apostles believed that they were to become great in heaven, 3417. The twelve apostles plainly signified all things of faith, as well its good as its truth, 3488, sh. 3858. See NUMBERS (twelve). They had no other opinion at first, concerning the Lord, than the Jews at that time had, and at this day have, concerning the Messiah whom they expect, 3857, and also concerning the celestial kingdom and what is celestial, than as of a terrestrial kingdom, 3857. It is said of the tribes and of the apostles that they are to judge, but the truths are denoted which are signified by them, 6397. Disciple denotes truth of life, but prophet truth of doctrine, 10,683.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 102

       APPEAR, to, [apparere]. By Jehovah appearing to him, is signified thought from the Divine, 3367, 3438.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 103

       APPEARANCE [apparentia]. See FALLACIES. Concerning appearances of truth which are adopted as if they were truths, 1832. In the Word of the Lord many things are expressed according to appearances, 589, 626, 735, 926, 1838, 1874. The truths apprehended by man are appearances, 2196, 2203, 2209, 2242. The doctrine of faith must be clothed with such appearances as are of human thought and affection, 2719, 2720. Pure truths are not given with man, nor indeed with angels, but only in the Lord, 3207. The appearances of truth, appertaining to angels and men who are in good, are received by the Lord as truths, 3207. Examples of such appearances, 3207. Appearances, or angelic and human truths, are of three degrees, 3357, 3360, 3362. Truths divine flow-in through the appearances appertaining to angels and men; otherwise they could not, in any wise, be apprehended, 3362. Thus they are in those appearances, 3364; and by being within them effect the conjunction of man with the Lord, 3365. Doctrinals are appearances of truth, or celestial and spiritual vessels containing divine truths, 3364, 3365. Rational truth and appearances of truth are the same, 3368. They exist by the influx of truth divine from the Lord, into the rational principle, and thence into things natural, where they are presented as an image of many things together in a mirror; those things which are in heaven, appertaining to the angels, are presented in the world of spirits, hence by representations, 3368. Appearances are the truths which appertain to man: an example from space or place, 3387. Appearances are acknowledged for truths, because they are of such a nature as that the divine can be in them, 3387. Concerning the appearances of a superior degree, in which are the angels, exemplified by their conception of eternity from state, 3404. Even the Lord himself was in appearances of truth when in the maternal humanity, and that he put them off, 3405. The appearances of truth of a higher degree, immensely exceed those of a lower in perfection and abundance, 3405. Appearances of truth, in a lower degree, exemplified by the case of being said to be made great in heaven, 3417 Representations in the other life are appearances, but alive, thus real, being from the light of heaven, which is wisdom and life from the Lord; while the things which are in the light of the world are only 90 far real as they are conjoined with these, 3485. As to the appearances represented by Joseph's coat, see 4666, 4677, 4741, 4742, 4767-4786.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 104

       APPERCEPTION. Apperception is predicated of the natural principle and is derived from the rational, 3525. Three degrees of apperception described, 5141. The apperception of truth is given by the Lord who is in good, 5355. The apperception of truth and good derives its quality from temptations, 5356. The difference between apperception and perception, 3549. See PERCEPTION. Whence apperception is, 6200.


104


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 105

       APPETITE [appetitus], corresponds to the desire of knowing, 4792. See FOOD.


105


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 106

       APPLICATION. Concerning the reciprocal affection of truth, or its application to conjunction with good, 4096. Interior truths in the natural are the applications of celestial and spiritual truths to use, and interior goods are the uses, 4973, 8439. Concerning the application and obedience of the natural man, 5368. The application of truths must be subordinate to good, 5704, 5709. How application precedes conjunction, 8662. The order further described, 8666. Reception of good and truth is nothing without their application to use, 8439. The state of application to purification and reception represented, 10,021.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 107

       APPROACH, to [appropinquare]. To approach towards Egypt signifies to begin to learn, 1466. To approach the time of death, to draw near regeneration, 6176. Approach signifies influx and communication, 8159, 8198; and hence the conjunction and presence of the Lord, 9378, 9379; also, of divine truth with divine good in the Lord's humanity, 9806, 10,001. Likewise a state of application in order to the reception of good and truth, 10,021. See to Come near.


107


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 108

       APPROPRIATION. See INFLUX.


108


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 109

       AR. See Moab.


109


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 110

       ARABIA. See KEDAR.


110


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 111

       ARAD. See THRESHING FLOOR.


111


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 112

       ARAM. Aram or Syria, whence Laban and Bethuel are called Aramaeans, signifies the knowledge of good and truth, 3249, 3676. See SHEM, Uz, LABAN, SYRIA.


112


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 113

       ARARAT. The mountains of Ararat signify the lumen of the regenerate, 854, 855.


113


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 114

       ARCHER [Jaculator arcus, seu Sagittarius]. The man of the spiritual church was anciently called an archer, because he defended himself by truths, reasoning or disputing about them, and c., 2709. See Bow.


114


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 115

       ARCHITECTURE. The stupendous architecture of the other life described, 1627-1629. The sylvan architecture of one of the earths in the starry heavens, 10,514.


115


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 116

       ARIOCH [Arjochi]. See AMRAPHEL.


116


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 117

       ARISE, to [surgere]. That it signifies elevation of state, 2101, 2785, 2912, 2927, 4103. TO arise signifies elevation, and man is said to be elevated or raised nearer to the Lord, by spiritual and celestial things, 3171, 4103. To arise in the morning early denotes a state of illustration, 3458, 3723. To arise denotes elevation into a state of light, or from a state of obscurity into a state of intelligence, 4881, 6010; hence it signifies elucidation, 6010. To arise in the morning, when predicated of the evil, denotes elevation to attention, 7435; also excitation by the love of self; whence, likewise, it signifies in the opposite sense, to be depressed to hell, 10,413. See MORNING, to be ELEVATED, to ASCEND.


117


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 118

       ARISTOTLE [Aristoteles]. Concerning the scholastic and metaphysical philosophers, with several things concerning Aristotle, and his thoughts concerning the Supreme Being, concerning the Lord, and concerning the spirit of man. Also of a woman seen by him, 4658.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 119

       ARK [Arca]. The Noatic church, or the man of that church, is signified by the ark, 639. By the ark resting is signified regeneration, 850, 851. The ark as a place of secresy, signifies concealment; exemplified by the concealment of the internal church in the representatives of the ancient church, and of the law in the ark of the testimony, 6596. The coffer or little ark of Moses, something vile but still derived from truth and capable of being an enclosure and protection, 6723, 6732. Moses in this ark represented the divine law, and the Lord as to the divine law, 6723. See MOSES. The tent and the ark represented heaven, where the Lord is, 9457, 9481. The ark signifies the inmost heaven where the Lord is, 9485, 10,269.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 120

       ARKITES [Arki]. See AMORITE.


120


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 121

       ARM [brachium]. That it denotes power, 878, 1085, 3091, 4932, 4933. A naked arm sometimes seen in the other life, of how great power, 878 at the end, 4934, 4935. A stretched out arm signifies divine power, 7205. In the greatness of his arm denotes from Omnipotence, 8319. The arm of Jehovah, divine power, 9937.

ARMLET. See BRACELETS.

ARMS. Arms of war signify those things which are of spiritual combat, 2686. See Bow, SWORD.


121


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 122

       ARMY [exercitus]. By armies are signified truths, and, in the opposite sense, falses, because by them combat is waged, sh., 3448. Jehovah Zebaoth, or of armies, is so called from divine truths, and because he alone fights for man, 3448. According to their armies, signifies according to the genera and species of good in truths, 7236. The sons of Israel were distinguished into armies, that they might represent the Lord's kingdom as to goods and truths, 7236. The armies of Jehovah denote goods and truths, sh., 7988. Angels are called the armies of Jehovah, and so also are the sun, the moon, and the stars; on this account the Lord is called Jehovah of armies or hosts, sh., 7988. Israel was divided into armies because those whom they represented were to be distinguished as to the quality of good derived from truth, 8019. The armies of Pharaoh denote falses derived from evils, thus they who are in faith separate from charity, and in the life of evil, 8138. The horses of Pharaoh and of the Egyptians, denote scientifics grounded in a perverse intellectual principle; the horsemen reasonings thence derived; the chariots, the doctrinals of what is false; the armies, the falses themselves, 8146, 8148. See EGYPT, HORSE, CHARIOT, BOW, WAR, SWORD, SHIELD, ENEMY.


122


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 123

       AROMATICS OR SPICES [aromata]. The aromatics, gum and stacte, denote interior natural truths, 4748. Aromatic wax denotes the truth of interior natural good, 5621. Inasmuch as aromatics signify the truth of good, they were applied to a holy use, as frankincense in perfumes, and in the oil of anointing, 5621. Aromatics denote interior truths, whence the oil of anointing was made aromatic; this and the signification of perfumes, sh. 9474. See INCENSE, FRANKINCENSE. The aroma of the oil of anointing signifies the gratefulness of internal truth, and the aroma of incense the gratefulness of external truth, 9474 at the end. Aromatics denote interior truths, which are grateful, ill. and sh., 10,199. The aromatics, from which the oil of anointing was composed, belong to the celestial class, and signify celestial perceptions and affections, 10,254, 10,256. An ointment of ointment, or aromatic of aromatic, comprehends in its signification all and everything signified by the several ointments and aromatics, 10,264. The work of a maker of ointment or of aromatics, when it relates to the Lord, denotes the influx and operation of the divine itself, 10,265. The aromatics of incense denote the affections of truth derived from good in worship, 10,291, and they belong to the spiritual class, 10,295. See also 10,254.


123


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 124

       ARPHAXAD [Arphachschad]. A nation so called, 1334; it signifies science, 1230, 1339, 1341. See SHEM, SALAH.


124


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 125

       ARRANGE. See to NUMBER.


125


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 126

       ARROW [sagitta]. See Bow.


126


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 127

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 127

       ARSENALS [armentaria]. Arsenals denote truth combating against falses, and, in the opposite sense, the false combating against truth, 6661.


127


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 128

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 128

       ART. Concerning the arts of magicians unknown in. this world, 831. See MAGIC.


128


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 129

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 129

       ARTIFICER [artifex], denotes one who is wise, intelligent, knowing, 424. See BEZALEEL.


129


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 130

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 130

       ARVADITES. See AMORITES.


130


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 131

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 131

       ASCEND, to, or Go UP [ascendere]. To ascend, spiritually, is to emerge from inferior to superior things, 1543; or from what is exterior to what is interior, 3084, 4969. It is predicated of progress towards things interior, 4539. Thus of elevation to spiritual good, 5817, 6007. The Lord elevated his Natural even to the Divine, according to order, ascending by degrees from external truth to internal good, 3761. It signifies also to recede and to depart, 5964. To ascend is also to be conjoined, because the presence and conjunction of the Lord with man is effected by the elevation of the latter to superior states, 8760, 9373. To ascend in general is to go towards things interior, and to descend is to go towards things exterior, 5406. See to ARISE.


131


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 132

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 132

       ASHAMED, to be [erubescere]. Not to blush or be ashamed signifies to be in innocence, 163, 165. Those are affected with shame [pudor] who are not in innocence, but in natural good, 216, 217, 224, compare 213.


132


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 133

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 133

       ASHER [Ascher]. In the supreme sense Asher signifies eternity, in the internal sense the happiness of eternal life, and in the external sense the delight of the affections, 3936-3939.


133


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 134

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 134

       ASHES OR CINDERS [cinis seu favilla]. The ashes of a furnace signify the falses of lusts, 7519, 7520; or the false principle derived from the evil of lusts, 7520. Ashes of the altar denote things which are to be removed after use, lest they should oppose other uses, sh. 9723. See DUST.


134


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 135

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 135

       ASHUR or ASSYRIA denotes the rational mind, or the rational principle, 119, 6047; also reason and ratiocination, 1186, 3391, 5044; also perverse reasoning, 5897. See SHEM.


135


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 136

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 136

       ASIDE, to go, and see [secedere et videre], denotes to reflect, 6836.


136


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 137

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 137

       ASHKENAS. A doctrinal of external worship,1154. See GOMER.


137


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 138

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 138

       ASKING, to Ask [interrogatio, interrogare]. Signifies searching into or examination, 3385. Also, perception of the thought of another, 5597, 5800. Men are interrogated by the Lord in the letter of the Word, when yet he knows all things, because they are not aware that their thoughts and affections are known, 2693, and sh. 6132. Such interrogations signify the Lord's infinite perceptions, 2693. To ask Jehovah, when it relates to the Lord, denotes a state of communication, 3291. Interrogations, in the sense of the letter, denote acknowledgment in the supreme sense, 4358; also acknowledgment from perception, 6250. To ask Jehovah denotes to be instructed in the truths and goods of the church and of worship, 10,548.


138


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 139

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 139

       ASP [aspis]. An asp in the pathway signifies reasonings concerning truth from sensual things, 3923. See SERPENT.


139


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 140

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 140

       ASS, HE AND SHE [asinus et asina]. They signify scientifics and the affection of science, 1486. Truth natural, is a he-ass, and truth rational is a mule, sh. 2781. A she-ass, the affection of natural good and truth, 2781. The son of a she-ass denotes truth rational, 2781. In ancient times judges rode on a she-ass, their sons on young asses, a king on a she-mule, his sons on mules; the reason, 2781. The Lord's riding on a she-ass and a colt signified the subordination of the natural and the rational, 2781. A he-ass denotes what is scientific, thus servitude, 5492. He-asses, when they serve for riding on, signify rational truth, because it is a badge of judgment and of royalty; but he-asses serving to carry burdens, denote scientifics, 5741. He-asses denote scientifics, and their servitude as regards truth, 5958; she-asses the same as regards good, 5959. A bony ass denotes the lowest kind of servitude, 6389. To ride upon a he-ass denotes an interior state of intelligence, 7024. The first-born of an ass denotes the merely natural mind, or the natural principle, 8078. Explained, how the Lord's riding upon a she-ass, was a badge of the supreme judgment and kingship, 9212. To plough with an ox and an ass together is to confound states of good and truth, 10,669. See BEAST.

ASS, WILD [onager]. The rational man who is not at the same time in the good of charity; hence Ishmael is called a wild ass man, 1948-1951, 2702. See ISHMAEL.


140


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 141

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 141

       ASSEMBLED, to be [congregari], denotes to be arranged or reduced into order, 6338, 10,397.

ASSEMBLY, TENT OF [tentorium conventus]. See TENT.


141


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 142

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 142

       ASSOCIATION OF IDEAS. Every truth entering into the memory is adjoined to some affection, and whenever that affection returns the truth also recurs to mind, together with a series of others which has been received from a like affection, 3336. See IDEA, AFFECTION.


142


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 143

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 143

       ASSYRIA. See ASHUR.


143


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 144

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 144

       ASYLUM [azylum]. Those who hurt any one as to spiritual life by falses of religion, which they had believed to be true, were represented by the slayer for whom an asylum was provided, sh. 9011.


144


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 145

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 145

       ATAD. Atad and the threshing floor of Atad, signify initiation and the first state of the church, 6537, 6541.


145


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 146

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 146

       ATHEISTS [athei] are the subjects of infernal spirits, 1308.


146


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 147

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 147

       ATMOSPHERES [atmosphoeroe.] The sons of the most ancient church have delightful atmospheres, 1116. Adamantine auras of precious stones, of pearls, of flowers, of infants, 1621. Most beautiful atmospheres encompass infants in the other life, 2297. See SPHERE. There are forces acting from within and from without, into all forms and substances; the forces acting from within are alive, and the forces from without, Dot alive but they correspond to each other, 3628.


147


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 148

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 148

       ATOMS. It is a fallacy of the natural senses to suppose that there are simple substances, such as monads and atoms, 5084.


148


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 149

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 149

       ATONEMENT. See PROPITIATION, INTERCESSION, REDEMPTION.


149


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 150

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 150

       ATTENTION. He who attends to the speech of another, does not attend to the expressions or words of the speech, but to the thought of him who speaks; and he who is wise attends to the end, for the sake of which the person spake from thought, that is, what he intends and what he loves, 9407.


150


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 151

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 151

       ATTRACTION. The life which flows in from the Lord is attractive, and draws man towards its source, ill. and sh., 8604. All love is attractive, 8604. A kind of attraction experienced by the author when he read the Lord's prayer, which opened a communication with some societies of heaven, 6476.


151


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 152

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 152

       AURA. See ATMOSPHERE.


152


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 153

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 153

       AURORA. See DAY-DAWN.


153


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 154

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 154

       AUTHORITY [auctoritas]. The sphere of authority of a certain one born in dignity, described, 1507. The sphere of authority is tempered with goodness with those who have lived in faith and charity, and honour is shown to such, 1508.


154


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 155

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 155

       AVARICE [avaritia]. Concerning the sordidly avaricious, and their hells that they are infested with mice, 938, 954. They are made sensible of a vapour as from excoriated hogs, 939. Concerning the Jews and the robbers in the wilderness, 940. Avarice is a lust in the lowest degree terrestrial, ill. 1327. It corresponds with the life of swine, 1742. Those who are in filthy avarice are principled in the love of self more than others, although they do not outwardly appear so; and hence they are against all good whatsoever, 4751. The avaricious infuse anxieties in the higher part of the stomach, 6202.


155


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 156

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 156

       AVEL MITZRAIM. The mourning of the Egyptians, 6543.


156


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 157

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 157

       AVEN, HIGH PLACES OF, signifies self-love, 273.


157


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 158

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 158

       AVERSION arises from denial, 3427. Humiliation and aversion from self brings man into a state of receiving the divine, 3994. Aversion is signified by anger, 5034. Evil consists in disjunction and aversion, 5841, 7589, 9346. It leads to nausea and abomination, 5702. Unless the internal man rules the external, aversion arises for all heavenly things, 5785, 6315. In this state of aversion all truth is either rejected or falsified, 7327. The respective states in which spiritual things are said to be rejected, extinguished, and falsified, described, 7492. After good and truth have been rejected, the least breath of them causes pain and thence aversion, 7768. Those who live in evils are averse to truths, and do not really believe them, whether they know it or not, 7951. When falses and evils enter, the aversion of the internal occasions it to contract and close, illustrated by the case of the Jewish nation, 10,492. See HATRED, LOATHING, COUNTENANCE.

AVERT, to [avertere]. See TURN.


158


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 159

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 159

       AWAKE, to [expergisi], signifies to be illustrated, 3715, 5208, 5218. Thus a state of conjunction with the internal man, 4283. Immersion in the proprium being signified by sleep, 147.






159


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 160

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 160

       AWL [subula]. An awl denotes affixion or adjunction, and in the spiritual sense the being addicted to somewhat; the like signified by a peg or a nail, 8990.


160


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 161

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 161

       AXE, or CHISEL [coelum]. A faculty of the intellectual proprium, or self-derived intelligence, 8942. What is signified by sculpturing or forming with a chisel, 10,406.


161


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 162

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 162

       AXIS. The sphere of Divine Good is like an axis in the midst, from which proceeds the sphere of Divine Truth, 10,190. See SPHERE.


162


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 163

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 163

       AZURE STONE [Cyaneus]. See PRECIOUS STONES.


163


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 164

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 164

       AZZAH, or GAZA [Assa], signifies things revealed concerning charity, 1207, 1210, 1211.


164


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 165

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 165



B.

BAAL. The worship of this idol and others was to be extirpated, because the Lord was not worshipped under those representatives, but gods who were once men, which worship is infernal, 10,642. The spirit in which the Jews worshipped Jehovah was no better than that in which the Canaanites worshipped Baal, 1094.

BAAL-PEOR. To go whoring after Baal-peor is to profane worship, 5044.


165


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 166

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 166

       BABEL, OR BABYLON denotes worship which is internally profaned, but holy in appearance, 1182, 5120, 9755, 9960, 10,412. Thus the falsification and adulteration of internal worship, 1283. However holy it may appear, it is not the worship of the Lord, but the worship of self, 1295, 1304, 1306-1308, 1321, especially 1326. How unbounded and aspiring it is, 7375, 10,412. Hence the discord and hatred which prevails amongst those who are denoted by Babel, 1322. Babel commenced in the second period of the ancient church, 1327. It denotes those who deprive others of all knowledge and acknowledgment of the truth- hence, also, the vastation of the truth of faith, 1327, 3542, 4744. Babel signifies worship of which the interiors are evils; Chaldea that which is interiorly nothing but falses, 1368, 2466. See also 9755. Those are called Babel who are exteriorly like angels of light, but interiorly devils, 2973, 5120; these rush headlong into hell when their exteriors are removed, 2973. The evils denoted by Babel are the evils of life derived from false doctrines, which doctrines originate from the love of self, those who are of this quality are void of all conscience, 4818. Why the state of Babel is called adultery and whoredom, 4868, 8901. There are two religious systems derived from self-intelligence, one of which is Babel, 8941. Its internal profanity arises from regarding self and the world as an end, 9960, to which it applies all the goods and truths of the church, 10,227, 10,412. The sons of Babel denote falses derived from cupidities, 1186; also worship profaned as to good, 2466; the daughter of Babylon, the church, or what resembles the church, which is holy in appearance, but interiorly profane, 9960. The difference between the daughter of Babylon and the daughter of the Chaldeans, 4335. Some predictions concerning Babylon explained, 6385,9755.


166


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 167

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 167

       BACK [retro]. Man is said to look downward or backward when he regards corporeal and terrestrial things, 248. To look back is also to regard doctrinal truths and not the good of life, 2454. Returning back to take a garment, signifies to turn from the good of truth, in which is truth, to the doctrinal of truth, 3652. To look back is to look from good, in which is a celestial principle, to the doctrinals of faith; and thus to relinquish good, 5895 at the end, 5897 near the end, 7857, 7923. An explication of what is meant by looking from good to truth, and what from truth to good; that in the latter case the order is inverted, and that to look from good is according to the order of heaven, and that in this case the Lord and man have rest, 8505, 8506, 8510. He who is led of the Lord by good, lives according to divine order, thus in the Lord, 8512. Man ought not to turn away from good to truth, ill. 8516, 10,184. To go backwards is to be in evil, sh. 10,584.

BACK [tergum, seu post]. To look back or turn himself away [respicere], denotes the privation of apperception, 7650. To go after them, when predicated of the Divine Being, is to defend the will-principle, lest it should be infested by those who are from the back, 8194. It signifies the will-principle of man, from correspondence with the Grand Man or heaven, 8194, 8195. See AFTER. TO see the back parts of Jehovah is to see the external and not the internal, 10,550.


167


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 168

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 168

       BADGERS' SKINS [pelles melium]. The skins of rams and badgers denote external truths and goods, 9462. Badgers denote goods, and their skins covered holier things than the skins of rams, 9471.


168


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 169

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 169

       BAKE, to [coquere], being effected by fire, denotes preparation for the conjunction of good, 8496. Hence the baking of the unleavened bread denotes purification, 2342.

BAKER [pistor], signifies the external sensual subject to the will part of the internal man, 5078, 5082. See BUTLER.


169


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 170

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 170

       BALANCE [trutina]. See EXPLORATION.


170


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 171

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 171

       BALAAM [Bileam]. Balaam was of Syria, whence the Hebrew nation took its origin, and he knew Jehovah, 1343. Evidence from his prophetic enunciation that divine prophecy was known amongst various nations, 2895.


171


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 172

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 172

       BALDNESS [calvities]. Baldness denotes that there is no truth, sh. 3301, 9656. See HAIR. It signifies deprivation of the intelligence of truth, and of the wisdom of good, sh. 9960, 10,199.


172


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 173

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 173

       BALSAM [balsamum], signifies the truth of good in the exterior natural principle, 5620.


173


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 174

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 174

       BAPTISM [baptismus]. See INUNDATION. A representation of baptism for the instruction of infants in the other life, 2299. Baptism is a symbol of regeneration by the goods and truths of faith, 2702. Baptism signifies initiation into the church, and into those things which are of the church; thus into regeneration, and into those things which are of regeneration, 4255. Baptism signifies regeneration; and since this is effected by spiritual combats, it also signifies temptation, 5120. Water signifies the truth of doctrine, and spirit the good of life, 5342 at the end. The words of the Lord concerning baptism, Mark xvi. 16, explained, viz., that baptism denotes regeneration from the Lord by truths derived from the Word, 9032, 10,392. Washings formerly, and baptism at this day, signify regeneration by the truths of faith, because waters denote the truths of faith, 9088. Washing denotes purification, but the washing of the whole body, which is called baptizing, denotes regeneration, sh. 10,239. Baptism with the Holy Spirit and with fire denotes regeneration by the good of love, 9229. The baptizing of the Lord was a representative of the Lord's glorification by temptation, 10,239. The Lord's washing the feet of the disciples, John xiii. 5-18, explained, 10,243. General doctrine of baptism, 10,386-10,392. It is a sign that the person baptized belongs to the church, a memorial that he is to be regenerated by the truths of faith and by a life according to them, 10,386-10,388. The waters of baptism signify temptations, 10,389. Since baptism is for a sign and a memorial, man may be baptized when an infant, or when an adult, 10,390 Baptism does not give faith nor salvation, but it testifies concerning them, if any one be regenerating, 10,391.


174


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 175

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 175

       BAPTIST, JOHN THE, was the last of the prophets, 3301. Why called the Elias who was to come, 3540, 6752. See ELIAS, JOHN; What his clothing and food signify, 5620, 7643. His preparing the way of the Lord, ill. 8028. How he represented the Lord as to the Word, or doctrine, 9372, where also the Lord's words concerning him are explained.


175


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 176

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 176

       BARLEY [hordeum]. Wheat and barley signify the goods of love and charity, 3941. Barley the good of the natural or external man 7602. The barley in the ear which perished, explained, 7604. See FITCHES, FLAX, HARVEST, BARN, WHEAT.


176


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 177

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 177

       BARN [horreum]. Wheat, barley, and seed in the barn denote celestial things internal and external, 9552.


177


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 178

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 178

       BARREN [sterilis]. Barrenness signifies the non-reception of interior truths, 3857. The barren called themselves dead, because they had not truths and goods, which are sons and daughters, 3908. Barren denotes no life from truth and good, sh. 9325. The barren also denote the nations who are not in good, because not in truths, and still desire truths that they may be in good, sh. 9325. Barren, in a spirit sense, denotes not to enjoy spiritual life, which is the life of truth from good, 9325. That therefore the wives, who did not bear children called themselves dead, 3908.


178


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 179

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 179

       BARS, or STAVES [vectes]. Walls, gates, and bars signify doctrinals, 402, also the power which is of truth derived from good, sh. 9496, 9541, 9662, 10,191-10,193. The staves not to be removed from the ark denotes the sustaining power of heaven perpetual and mutable, 9502. The staves of the altar have a similar signification 9732-9736.


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       BASEMATH, the daughter of Elon the Hittite, denotes truth from a source not genuine, 3470.


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       BASHAN [Baschan], denotes the good of the natural principle 3923. The rams of the sons of Bashan, celestial spiritual things, 2830, which are defined, 1824. To feed in Carmel and Bashan is to be instructed in the good of faith and charity, 5201.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 182

       BASILISK [regulus]. See COCATRICE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 183

       BASKET [corbis]. The voluntary part of the natural or the receptacle of natural goods, 5144. Hence the external sensual, 9996, 10,107. A basket of unleavened bread things purified, 10,080, 10,107.

BASKET [canistrum ] denotes the voluntary part of man as containing the goods signified by bread, cakes, oil, wafers, flour, wheat, and c., 5144. Perforated baskets, the things of the will without termination or distinction of degree, 5145. Basket [corbis sue canistrum] denotes sensual delight as the ultimate of the will, and is predicated of good, and cup, the sensual scientific principle, which is the ultimate of the understanding, and is predicated of truths, 9996.

BASKET [calathus]. The new will formed in the intellectual part or understanding, 5144.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 184

       BASIS. The bases of the ten layers placed about Solomon's temple signify the receptacles of truth by which man is purified and regenerated, 8215. Their signification is analogous to that of the feet and more generally of the bones of a man, 9643. They denote support by the truth of faith derived from good, 9643. The bases or foundations of the church are truths in ultimates, 9433. Bases signify powers, 9677. The basis of the brazen sea denotes the ultimate natural or sensual, 10,236, or the sensual sustaining and ministering, 10,275; why it was supported by twelve oxen in the place of bases, 10,235. How the Word in ultimates serves for the basis and foundation of heaven, 10,126. How one heaven is the receptacle and basis of another, and the human race of the whole, 4618.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 185

       BASON [pelvis]. The good of the natural principle, 7920, and the natural itself, 7922. Water in a bason for washing, signifies the truths of faith in the natural, 10,243. The expression, "Moab is my wash-pot," explained, 2468. A bason [basin] properly signifies the external sensual, 10,236. Why the bason of purifications, or brazen sea, was supported by animals looking to all the quarters of the world, 10,235.

BASON [crater-a bowl or dish to contain food]. Vessels of basons denote holy celestial things, 3704, or scientific truths from a celestial stock, 9394. Basons are things of the memory; vessels; scientifics; and basons before the altar, scientific goods, 9394. See VESSELS, BOWL, CUP, BASKET.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 186

       BAT [vespertilis]. See MOLES.


186


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 187

       BATHSHEBA [Bathscheba]. See HETH.


187


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 188

       BATTLE AXE [malleus]. The omnipotence of the Lord by divine truth, 2547, 8281.


188


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 189

       BDELLIUM, signifies the truth of love such as appertains to the celestial man, 110. [The learned are divided as to the meaning of this word; some supposing it to denote a species of gum or myrrh, and others a precious stone. See PRECIOUS STONES (carbuncle) The author in one of his posthumous works has adopted the former opinion, and described it as a gum of a yellowish colour, in pieces of an oral form, for the most part like pearls.-Adv., 7157, 7160. See also PEARLS.]


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 190

       BE, to [esse]. Nothing is but what is eternal, 1096, 10,409. To be is predicated of the Lord, 2572. In God we move, and live, and are, denotes the external, the internal, and the inmost of life, 5605. To be in the Lord is to be in the good which proceeds from him and makes heaven, 2974, 3637. To be in God, signifies the Lord's presence and influx in truth, 10,154. God with any one, when predicated of the Lord, signifies the divine continuum tending to the perfect union of the human essence with the divine, 3733; compare 3451, and see the difference between in and with, 5041. To be in a house, signifies initiation into good, 4973. To be in the way with any one when he walks, when predicated of the Lord, signifies his Divine Providence, 4549. To be with any one, signifies conjunction, 5002. When man is in externals, he is in temptations, their labour and combat; when in internals, he is in heaven with the Lord, 9278. That which really is, is from Jehovah, 10,409; and nothing can be predicated of the Infinite except that it is, 10,619. See Esse.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 191

       BEAM [trabes]. The shadow of the beam or roof signifies a state of obscurity as to the perception of good and truth, 2367.


191


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 192

       BEANS and LENTILES [faboe et lentes], signify the less noble species of good, 3332, 3931, the species of which are defined, 3332. See FITCHES.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 193

       BEAR to [parere]. See to BRING FORTH.


193


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       BEARD [barba]. Before the flood they believed that the Lord would come, but old and bearded; hence the religious reverence for the beard, 1124. The beard and the hair of the head represent natural truth exterior and interior, 3301. The beard and the teeth signify lowest natural things, 5387. Beards cut off signify no good and truth in exteriors, 9656. The beard denotes sensual scientifics which are ultimate truths, 9960. Compare 9806.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 195

       BEAST [bestia]. Beasts denote lusts, and also affections; evil with the evil, and good with the good, 45, 46, 142, 143, 246, 719, 774, 776, 987. Man in himself, without the life of faith and charity, is nothing but a beast, 714, 715, see 5114. The difference between beasts [bestia] and wild beasts [ferr], and why the latter have the higher signification as well as the lower, 774, 908, 1006. Wild beasts of the earth and wild beasts of the field are predicated according to the subject treated, 1030. In the sacrifices celestial and spiritual things were signified by beasts, 1823. Brute animals live according to order, but not man, 637. Evil beasts signify evil affections, 719. That the author was fully informed concerning influx into the lives of beasts, 1633. [Concerning the souls or lives of animals, see Apoc. Explic., 1201, 1202.] Beasts in the Word and in rituals, denote the goods and truths appertaining to man, and whence this is, 2179. That they signify goods, 2180. There are beasts which signify voluntary principles, and which signify also the intellectual principles of man, what they are 2781. Beasts of various kinds are represented, when there is discourse amongst the angels concerning affections; beautiful, tame, and useful animals, when concerning good affections; hideous, fierce, and useless animals, when concerning evil affections, 3218, 5198. Tame and useful beasts signify the celestial things which are of good, and the spiritual things which are of truth, sh. 3518, especially in sacrifices, 3519 There is an influx out of the spiritual world, even into the souls of brutes and their bodies, but it is diversely received, 3646. Concerning certain spirits, who, like beasts, had little of life, and that life was inspired into them by the angels, 3647. Wild beasts denote evils and evil spirits, 4171. Man has a more immediate and closer connection with the Lord than the beasts have, and hence he cannot die, 4525, 9231. The suggestion that an evil beast had destroyed Joseph denotes a lie grounded in the life of lusts, 4729, 4776. The recipient forms of the life of animals are dissipated by their death, 5114. That beasts denote affections, is from representatives in the spiritual world, 5198. Because beasts are in the order of their nature, there is a common influx into them from the spiritual world, 5850. Among the serviceable beasts, camels, horses, mules, and asses signify such things as have relation to truths, 6049. All scientifics are in loves, illustrated from the case of beasts, 6323. Inasmuch as man is more excellent than the beasts, therefore man and beast, when they are named together, denote interior and exterior cupidity, interior and exterior good or evil, sh. 7523. From man even to beast denotes evil lusts interior and exterior, 7872. That beasts signify such things as are of affection and inclination, illustrated by representatives in heaven, 9090. A beast of burden denotes what is foolish and little conscious, thus affections merely corporeal, 9140. The distinction between beasts and man, that man has an internal principle or internal man which is capable of being elevated to the Lord, of seeing external things in itself, of thinking concerning things divine, and of being conjoined with the Lord, and thus of living for ever, 9231. Beasts were used in sacrifices because they signified affections and inclinations, such as man has in common with them, sh. and ill. 9280. See SACRIFICE, FLOCK, HERD, CATTLE.

BEAST OF BURDEN [jumentum]. See BEAST.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 196

       BEAT, to, or to pound [tundere]. See to BRUISE, to GRIND.

BEAT, to [pulsare]. See BREASTS.

BEAT DOWN, to [ferire]. See to STRIKE.


196


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 197

       BEAUTY [pulchritudo]. All beauty is from good in which is innocence, 553, 3080, 4985, 5199. By beautiful in form is signified the good of life, and by beautiful in aspect, the truth of faith, 4985, 5199. The beauty of the angels is ineffable, because they are recipient of truth, originating in good from the Lord, 4985; or because they are forms of love and charity, which are brightly typified in their faces, 3804, 4735, 4797, 5199, 5530, 9879, 10,177; thus, because they are forms of heaven, 5199. But what this form of heaven is, 4040-4043, 6607, 9877. Old women who have lived well, on entering heaven, return to the flower of their youth, and become beauties, 553. When mention is made in the Word of beautiful in form, and beautiful in aspect, form has reference to the esse of a thing, thus to good, aspect to the existere thence derived, thus to truth, 3821, 4985, 5199. Charity is the uniting medium by which truths are disposed in order and made visible in angelic beauty, 5133.


197


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 198

       BED [lectus]. It signifies the natural principle, which is serviceable to the spiritual, sh. 6188. The head of the bed, the interior natural principle, 6188. See COUCH. To sit upon a bed denotes to turn one's self to the natural principle, 6226. Jacob's bed is mentioned in the Word, and when Jacob is thought of, there appears a bed with a man in it in the world of spirits, because a bed denotes the natural principle, and so does Jacob, 6463. When a sleeping apartment signifies the interiors of the mind, a bed denotes what is inmost, 7354. Beds of ivory denote the pleasures of the lowest natural principle, or luxurious living, 6188. A bed signifies doctrine, and by any one lying in a bed is signified the doctrine in which he is, 10,360 at the end.

BED CHAMBER [cubiculum]. Man is signified by a house, and his interiors by a bed chamber, 5694. To enter into his chamber and shut the door, is to look interiorly, 5694. Truth which enters the will and there becomes good, is compared to a bed chamber, 10,110. See House, to BUILD.


198


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 199

       BEE [apis]. The intelligence of bees and other animals is occasioned by influx into their loves, 4776. The bee in the land of Assyria is the false perverting the reasonings of the mind, 9331, 10,582. See HONEY, INSECT.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 200

       BEERLAHAIROI [Beerlachai roi], denotes divine good rational born from the divine truth, 3194; also divine light, 3261.


200


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 201

       BEERSHEBA [Beerscheba]. The state and quality of doctrine, viz., that it is divine to which human rational things are adjoined, 2614, 2723. Which doctrine is that of charity and faith, 2858, 2859. That it denotes doctrine, 2702, 3436, 3466, 3690. That it denotes charity and faith, 5997. The extension of celestial and spiritual things as to doctrine is signified by the expression, "from Dan to Beersheba," 2723, 3923, 6396.


201


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 202

       BEETLE [scarabrus]. See LOCUST.


202


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 203

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 203

       BEFORE, OR IN FRONT [ante], signifies what is internal, 10,550.


203


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 204

       BEGINNING [principium, initium]. By the beginning is signified the most ancient time, or the first time during man's regeneration, 16, 1560. See INITIATION, COMMENCEMENT.


204


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 205

       BEHIND [cost]. See BACK.


205


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 206

       BELA. See ZOAR.


206


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 207

       BELLS [tintinnabula]. Bells in the Word, signify all things of doctrine and worship passing to those who are of the church, 9921. And that by hearing and perception, 9921. They signify such things as are of scientifics, 9917. The bells of the horses, scientific truths illustrated from intellectual truth, 9394.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 208

       BELLY [venter]. By the serpent going on the belly, is signified that the sensual principle should no longer look upwards to celestial things, but downwards to worldly and corporeal things, 247, 248. The fruit of the belly signifies the acknowledgment of truth and good in faith and act, 3911. The way towards hell is signified by the belly, 8910. See to BRING FORTH, WOMB, INTESTINES.


208


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 209

       BELOVED OF JEHOVAH [dilectus Jehovah], denotes truth spiritual from celestial good, hence Benjamin is so called, 4592. See BENJAMIN.


209


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 210

       BELSHAZZAR [belschazar]. The use of the vessels belonging to the temple of Jerusalem at Belshazzar's feast denotes the profanation of the knowledges of good and truth by those who are in falses, 3079. See CHALDEA, VESSELS.


210


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 211

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 211

       BELT [baltheus, seu cingulum]. See GIRDLE.


211


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 212

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 212

       BEND, to [inflectere]. See to Bow. To bend the knee, signifies adoration, 5323.


212


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 213

       BENEVOLENCE [benevolentia]. The power of willing any good having perished with the spiritual they are introduced into it by truth, which truth is therefore the price of their redemption, 2949, 2950, 2954.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 214

       BENJAMIN, denotes the spiritual-celestial man; but Joseph the celestial-spiritual, 3969; otherwise Benjamin denotes faith in which is charity, or truth in which is good; Joseph charity from which is faith, or good from which is truth, 3969. Benjamin is the spiritual of the celestial principle, Joseph the celestial of the spiritual, sh. 4592. Benjamin signifies a medium, participating both of the external and the internal, 4511, concerning which, see also, 5413, 5143. This medium is interior truth, being between truth from the Divine and truth in the natural, 5600, 5631. It is a spiritual medium, 5639. It originates from the celestial of the spiritual principle as a father, and from the natural as a mother, 5686. As a medium, it is born after all, as was the case with Benjamin, 5688. It signifies new truth, 5804, 5806, 5809, 5812, 5816, 5830. The reason why it denotes a medium, and interior truth, sh. 5843. It is a conjoining medium, and partakes of both the parts which it conjoins, 5822. Benjamin denotes the truth of spiritual good, and of the spiritual church, which is Joseph, 6440. Joseph and Benjamin denote the uniting medium represented by the vail, 9671. Benjamin, in the supreme sense, is the Divine spiritual of the celestial; in the internal sense, the spiritual kingdom; in the external, its good, 4607.


214


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 215

       BENONI, in the original tongue, signifies a son of my grief, 4591.


215


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 216

       BERA. See SODOM.


216


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 217

       BEREAVED [orbus]. To be bereaved, when applied to the church, is to be deprived of truths, 5536, 5632.


217


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 218

       BERED [bared], signifies scientific truth, 1958.


218


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 219

       BERYL [tharschisch]. See PRECIOUS STONES.


219


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 220

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 220

       BETHAVEN. See GIBEAH.


220


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 221

       BETHEL, signifies a state of knowledge or light in respect to celestial things, 1450-1453, 1557. According to its signification in the Hebrew, it denotes good in the ultimate of order, 3729, 4539. The God of Bethel denotes the divine in the natural, 4089, 4539. Bethel denotes the knowledges of good and of truth, specifically the natural principle where interior things terminate, 4539. El-Bethel signifies the holy natural; Bethel, the divine natural, 4559, 4560.


221


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 222

       BETHLEHEM [Bethlechem]. The spiritual of the celestial principle in a new state; Ephratah, in a former state, 4585, 4594; or a state of new affection for truth and good, 6247. Why the Lord was born at Bethlehem, 4592, 4594.


222


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 223

       BETHUEL. The good of the nations of the first class, 2865, 3665; or the good of charity with the more upright gentiles, 3111; or the origin of good with the natural man, 3160, called the common good of a collateral stock, 3778. See LABAN, NAHOR.


223


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 224

       BETROTHED, to be [desponsari], denotes the agreement of minds [animi et mentes], which precedes the conjunction of marriage, 8996.


224


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 225

       BEZALEEL, a workman in works of art or cunning, denotes the intellectual principle, 9598. His working at the tabernacle signifies the church about to be established with those who are in the good of love, 10,329, 10,335. How such receive influx and illustration, 10,326-10,335. See HUR.


225


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 226

       BILHAH, the handmaid of Rachel, denotes exterior affections serving for mediums, 3849.       


226


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 227

       BIND, to [alligare], denotes to be conjoined, 6375, 9895, 9896. To bind [ligare] is to induce a state of undergoing extreme temptations, 2813. See BOUND.

BINDING TOGETHER [colligatio]. See FASCICLE.


227


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 228

       BIRD, FOWL [volucer, avis]. Birds (or fowls) denote things rational and intellectual, 40, 745, 776, 991; also phantasies and falses, 778, 866, 988. The birds were not divided in sacrifices, because there is no parallelism and correspondence between things of mere faith and the Lord, 1832. Birds appear when the angels hold discourse concerning knowledges, ideas, and concerning influx, 3219. A vision in which an obscure and deformed bird was seen; also two noble and beautiful birds; in consequence of a discourse concerning the influx of thoughts, and of some who were in falses falling down from an angelic society, 3219. Birds denote those things which are of the understanding, as thoughts, ideas, reasonings, thus truths and falses, 5149, 7441. The life of truth, 9182. Concerning the noxious flying thing amongst the Egyptians, 7441. See INSECT. Concerning a beautiful bird, which signified the inhabitants of Mars, 7620-7622. See MARS.


228


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 229

       BIRSHA [Birscha]. See SODOM.


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       BIRTH [partus]. See to BRING FORTH, NATIVITY.


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       BITE, to [mordere], signifies to cleave to, and thus to injure, 6400.


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       BITTER HERBS, or BITTERNESS [amara, amaror, seu amaritudo]. Things undelightful, the injucundities of temptations, sh. 7854. Bitter waters signify truths which are undelightful, because there is no affection for good, 8349, 8356. The bitterness of the grapes of Sodom explained, 5117; and the reason why the little book ate by John was sweet in his mouth and bitter in his belly, 5620.


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       BITTERN [anataria]. See CORMORANT.


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       BITUMEN, or TAR. See PITCH.


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       BLACK [nigrum]. See COLOURS.


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       BLADDER [vesica]. Concerning the correspondence of the kidneys, of the ureters, and of the bladder, 5380-5386. See KIDNEYS. The functions of those who constitute the sphincter of the bladder or ureters, 5389.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 237

       BLASPHEMY [blasphemia]. The lot of those who profane and blaspheme the Word, 1878. The profanation and blasphemy of truth and good, signified by taking the Lord's name in vain, 8882. To blaspheme the name of Jehovah is to violate the truths and goods of worship by malevolent falses, 7456. They who in heart deny the Word, blaspheme it, sh. 9222. See To CURSE. Blasphemy, which is from the intellectual principle, and that which is from the will principle, 9222. See also 9221, and 5700.


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       BLASTING and MILDEW [uredo et rubigo]. See CURSE.


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       BLESS, to [benedicere]. The blessing of God signifies the Lord's presence and grace, 981; or the fruition of all good, 1731. Celestial, spiritual, and natural good are all involved in blessing, 1096, 1420, 1422. The blessed of Jehovah are those of the internal church, 1096, 1422, 3119. To bless denotes also to be made fruitful from the affection of truth, 2846. To be blessed is to be disposed into spiritual and celestial order, 3017. The blessed of Jehovah signifies the divine good; and also the divine truth thence derived, 3141. To bless, when we bid farewell to one who is parting from us, is to wish him all prosperity, 3185; hence it signifies joy, 4216. The ancients were accustomed to invoke God's blessing at the commencement of any work, whence this phrase denotes a beginning, 3260. To be blessed of Jehovah is to be enriched with every good of love, 3406. To bless denotes conjunction, 3504, 3514, 3530, 3565, 3584. He blessed him there, the representative of the church initiated, 4309. Blessing signifies love and charity from the Lord, and hence various things which are consequent, and increments in good and truth, 4981. To bless denotes a wish for conjunction, and the fructification thence derived, 6091, 6099. Blessing denotes prediction concerning vivification, 6230, sh. 6254. To bless, foresight and providence, 6298; in the case of Pharaoh, intercession, 7963. Since the blessed of Jehovah denotes all good from the Lord, it implies love towards him and charity towards the neighbour in man, 8674. Blessing signifies the influx of charity and faith; thus, happiness to eternity, which is not what it is in time, ill. 8939. Thus also the reception of divine truth, and by it conjunction with the Lord, 10,495.

BLESSEDNESS [beatitudo], from which Asher was named, denotes, in the supreme sense, eternity; in the inmost, the happiness of eternal life; and in the external, the delights of the affections, 3938, 3939, and see 6408, 6410, and 6393.



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       BLIND [crcus aut crcus]. Those who have been blind in this world, see as clearly as others after their entrance upon the future state, 994. Blindness is predicated of those who are in falses, and of those who are in ignorance, sh. 2383. It signifies the falses themselves, 4720. Blindness denotes a want of faith by reason of a want of knowledges; and in the Word, it denotes those who are in ignorance of truth, because out of the church, but who, being instructed, receive faith, 6990. It denotes the not having faith by knowledges, 6990. Concerning blindness in spiritual things, so that the internal of the Word cannot be acknowledged, 10,707.


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       BLOOD [sanguis], signifies what is holy, charity, love, the Lord himself, 1001. Blood crying, signifies guilt, 376. Blood signifies violence offered to charity and all evil, 374, 1005. Why the word is used in the plural, 374. The eating of blood denotes profanation, 1003. The cruel and the violent in the other life, are delighted to see blood, 954. Blood signifies holy truth proceeding from the Lord, and, in the opposite sense, truth falsified and profaned, sh. 4735, 4770, 7317, 7326. Blood being inquired into, signifies internal anxiety on account of evil, or remorse of conscience, 5476. Blood of grapes, signifies divine good from the divine love of the Lord, 6378, and is predicated of what is celestial in respect to the spiritual church, 1071. That blood is predicated of the celestial church, and wine of the spiritual, 5117. See WINE. Blood of the lamb, signifies holy truth which is of the good of innocence, 7846, 7877. Blood denotes divine truth of divine good, which is from the divine human of the Lord; and what is reciprocal on the part of man, 7850. See SUPPER. To pour out blood is to offer violence to divine truth and good, sh. 9127. To purge away bloods is to cleanse from evils, 3147. The blood of man's spiritual life is divine truth, 9127. The plenary rejection of divine truth internal and external is signified by the blood of the Lord poured out with water, 9127. Blood signifies divine truth proceeding from the Lord and received by man; it is called good when it enters into his life or will and passes into act, 9393. It is by this man is purified and saved, not by the passion of the cross, 10,026, 10,033, 10,152. By the blood sprinkled upon the altar round about, and at the foundation of the altar, is signified the conjunction of divine truth with divine good in the Lord, 10,047. By the Lord's redeeming man by his blood, in the external sense, the internal, and the inmost, is meant that he subdued the hells, and reduced all things to order in the heavens, and that man could not otherwise be saved, 10,152, and that this was done by his divine human, sh. 10,152. Blood denotes the intellectual proprium, and flesh, the will proprium, 10,283.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 242

       BLUE [coeruleum, hyacinthinum]. See COLOURS.


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       BOAR [aper]. See SWINE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 244

       BODY [corpus]. Man is regenerated that things external may comply with things internal, 911, 913. What is meant by being withdrawn from the body, or by a person being ignorant whether he be in the body or out of the body, 1883. There is a resemblance of the soul and body in all things appertaining to man, 1910. The soul is in the midst and the body invests it, 2973. All things in the human body represent the spiritual things which are in the Lord's kingdom, 2996, 2998. See REPRESENTATION. The thoughts and discourses of the angels, are comparatively as the interior things in the body, in respect to its outward form, 3342 and following numbers. Concerning the spirits who appear corporeal, that they are such as always regarded their own interest in everything, 4220. The corporeal principle viewed in itself, is a receptacle of sensations, in connection with which it is A living corporeal principle, but not otherwise, 5077. Man does not rise again with his body, but he rises again immediately after death, and is then in a body, ill. 5078. The state of his body in the other life is described as to its quality, 5079. The things appertaining to man, which pass from the thought to the speech, and from the will into act, thus into the body, flow by general influx according to correspondence with the Grand Man, 5862. The corporeal principle of man appears to spirits as a black mass, but the corporeal of those who are in the good of faith, as woody, from experience, 5865. There are spirits who appear of a gross body, and that they are those who have altogether confirmed themselves against what is divine, and have thus closed their interiors, 5991. The corporeal principles of man are ruled by common influx, 5990, which flows into the actions and speech of the body 6192. Body signifies the good of love, because it is formed to be receptacle of good, or of life from the Lord, ill. and sh. 6135. Worldly thoughts and things of the body, disperse heavenly ideas, from experience, 6309. Concerning corporeal spirits, 6318. There is a correspondence of the gestures of the body with the affections of the mind 7596. To come in his body [by himself], when it is said of servant signifies with truth without delight, 8977, 8978, 8984. From the head through the neck into the body, corresponds to the influx of the celestial kingdom into the spiritual kingdom, 9913, 9914. The human body is a proceeding from the esse or soul of the father, 10,269, and is formed to its similitude, 10,076. The soul is the esse of the life of man, the body the existere thence, 10,823.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 245

       BOIL, to [coquere]. To cook, in general, signifies to congest doctrine, 3316. In the opposite sense, violence, 3812. What is boiled in water, signifies what comes forth from the truths of faith, sh. 7857. To boil and seethe on the sixth day for the sabbath, denotes preparation for conjunction, 8496; to boil, for the conjunction of good, and to seethe, for the conjunction of truth, sh. 8496. To boil flesh, signifies to prepare for use of life, sh. 10,105. Pot denotes doctrine, 10,105. See TO BAKE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 246

       BOLSTERS [cervicalia, seu capitalia]. See PILLOWS.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 247

       BOND [vinculum]. See CONSCIENCE:. They are ruled by external bonds, who are without conscience, 1077, 1080, 1835. These bonds are of no avail in the other life, howsoever a man has lived according to them, 1835. What external bonds are, and that they are taken away in the other life, 1944, 2126. When they are taken away, there are some who rage against innocence, 2126. Bonds of the neck, signify interception of communication and conjunction, 3542. See NECK. All affections are bonds, either external or internal, 3835. Unless the Lord ruled the evil by external bonds, they would all become insane, and the human race would perish, 4217. They who are in external bonds can well perform the more eminent duties, and that they do good from those bonds, 6207. Internal bonds are the affections of truth and good, and external bonds are the loves of self and of the world, 9096.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 248

       BONE [os, ossis]. The bone of the breast or the rib, signifies the proprium, 147-149. See PROPRIUM. Bone of bones and flesh of flesh, signify the proprium of the external man in which is the internal, 157. My bone and my flesh, denotes conjunction as to truths and goods, 3812. Bones signify the intellectual proprium, or the proprium as to truth, and in the proper sense, divine truth, which is the proprium of the Lord, 3812. Concerning those in the Grand Man to whom the bones correspond, 5560-5564. They who constitute the bones denote the first or lowest principle of the spiritual life, 5560, 5561. They are such as have been evil, but still had remains of good after vastations of several ages, 5561. Those who emerge from vastations, and serve a similar use to the bones, have common thought, almost indeterminate, 5562. Concerning pains in various places of the skull, arising from falses grounded in lusts, 5563. Bones denote the ultimate, thus the representative, of the church, 6592. Not to break a bone of the paschal lamb, signifies that scientifics or doctrinals shall be entire, 8005; for scientifics in what is spiritual, are as bones in the body, 8005. The Lord glorified his humanity as to the ultimates, which are called flesh and bones, 10,044.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 249

       BOOK [liber]. The Book of the Generations or Nativities is an account of those who were of the most ancient church, 470. The interior memory is the book of life, 2474, 9386. The ancient church had historical and prophetical books; the former were called the wars of Jehovah, and the latter, prophetic Enunciations, cited by Moses, 2686. To write in a book, signifies to remember, sh. 8620. The book of life is the interior memory, because on it are inscribed the things of the will, 9386 The book of life denotes what is internal, and the things which are said to be written there, are what are from the Lord, ill. and sh. 10,505. To be blotted out of the book of life, is to perish as to spiritual life, 10,505, 10,506.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 250

       BORDER [limbus]. The "border of gold round about," signifies the termination of good, or sphere surrounding heaven, to prevent the good being approached and hurt by the evil, 9492, 10,187, 9914.

BORDER [terminus]. In every border, signifies as far as truth which is from good extends itself, 8063; see also 2973, 7351, 7684. To enlarge thy borders, signifies the multiplication and extension of truth derived from good, 10,675. Every degree is a terminus or plane into which good flows, 5145. See EXTREMITY, CIRCUIT. To bring the locust into their border denotes that the false will occupy their extremes, 7643.

BORDERS OF A GARMENT [fimbrir], signify external truths, 3540. Also, the extremes where the natural principle is; the borders of a robe denoting the extremes of the spiritual, sh. 9917.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 251

       BORN, to be [nasci]. See NATIVITY.

BORN IN THE HOUSE [natus domus]. The propria, or goods and truths capable of conjunction with the internal man, so called, 1708.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 252

       BORROW AND LEND, to [mutuum commodato, seu mutuo petere et dare], denotes to communicate the goods of heaven from the affection of charity; and also the goods of the Word according to the laws of charity, ill. and sh. 9174. Truths received from another are called borrowed, 9176. To lend denotes instruction, 9209. Rational and scientific truths serving as means of wisdom to those who are in the affirmative principle, are signified by the jewels of gold, and c., which the Israelites borrowed of the Egyptians, 2588 near the end.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 253

       BOSOM [sinus], signifies love, thus the very self-hood of man, also appropriation and conjunction by love, sh. 6960, 10,087. See BREAST, PAPS.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 254

       BOTTLE [lagena]. A bottle of water signifies the small quantity of truth that can be received at first, 2674. A certain spirit with an earthen bottle from which he wished the author to drink, described 5567.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 255

       BOUGH [ramus]. See BRANCH.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 256

       BOUND [vinctus, seu ligatus]. See PIT, PRISON. By the bound are signified those who are not in freedom as to thoughts and affections by reason of falses, 5037; thus, those who are in a state of extreme temptation, 2813. To be bound in prison, is to undergo temptations, sh. 5037. The binding and detention of Joseph's brethren signifies separation from spiritual good, 5452. The bound in a pit denote the spiritual, who, before the coming of the Lord, were detained in the inferior earth, and were afterwards liberated and elevated into heaven, 6854.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 257

       BOUNDARY [terminus]. See BORDER, EXTREMITY.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 258

       BOW [arcus]. Bow signifies the doctrine of truth; arrows, darts, weapons, the doctrinals of truth, in the opposite sense, falses, sh. 2686, 2709. An archer signifies the man of the spiritual church, 2686, 2709. To teach the bow is to teach the doctrine of love and charity, 4922. To handle the bow is to reason, 1195. A spiritual man is called an archer, and, in the opposite sense, those who assault him, 6422. To be thrust through with darts, is to perish as to spiritual good, 8800.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 259

       BOW-DOWN, to [incurvare], is an effect of humiliation, 2153. It signifies to rejoice and be glad, 2927, 2950, 3118. To bend denotes exterior humiliation, and to bow interior humiliation, 5682, 6266, 7068. To bow denotes worship from the good of love, and to serve, worship from the truth of faith, 8873, end. See WORSHIP, ADORATION.

BOW HIMSELF, to [curvare se], when predicated of a lion, signifies to put himself into ability, 6369.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 260

       BOWELS [viscerr]. Bowels in the supreme sense signify the Lord's mercy; to come forth from the bowels, is to be born of him, 1803. See NATIVITY, COMPASSION. To come forth from the womb and from the loins is predicated of good, and to be separated from the bowels, is predicated of truth, 3294. Concerning the correspondence of the viscera with the Grand Man, 5171-5189.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 261

       BOWL, OR CUP [scyphus]. A bowl or cup in the genuine sense has the same signification as wine, 5120. It signifies the truth of faith, which is from the good of charity, and, in the opposite sense, the false principle productive of evil; and also, the false principle derived from evil, sh. 5120. Bowls like unto almonds, denote scientifics grounded in good, 9557. A bowl or cup, denotes the sensual scientific principle, and is predicated of truth, but a basket denotes sensual delight, and is predicated of good, 9996. See CUP, BASON, VESSELS.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 262

       BOX TREE [buxus]. The fir, the pine, and the box denote celestial natural things, thus such as are of external worship; the glory of Lebanon, or the cedar, celestial spiritual, 2162, 9406. See CEDAR.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 263

       BOY [puer]. See INFANT, GIRL. A little boy signifies innocence and charity, 430, 3067, of the degree which is called guiltless, sh. 5236; see also 9390. In the interior historical sense good spirits are signified by boys, 1752. The natural man is called boy, on account of ministration, 2181; also the man of the spiritual church at the commencement, 2677, and spiritual truth itself, 2682, 2687, 2691. In a larger sense the spiritual church, and the Lord's spiritual kingdom, 2706; or a new church in its infancy, 4672. The education of boys at this day is very bad, from experience concerning boys fighting, to which they are incited by their parents, 2309. Boys, inasmuch as home-born sons as well as the sons of servants and strangers are so called in the Word, signify various things, as the rational principle, 2782; and the divine rational in a certain state, 2793; compare 3308. What is interior is signified by boy, because there is comparatively more innocence in interiors than in exteriors, 5604. The boys which the midwives saved alive, signify truths which are of good, 6680. When boys are contrasted with old men in the Scriptures, they signify the simple as compared with the wise, 7661. Boys and girls also denote recently acquired goods and truths compared with such as arc confirmed, and in the opposite sense, 2348.

BOYHOOD. See CHILDHOOD.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 264

       BOZRAH. A principle in the Lord's divine human, 4650.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 265

       BRACELETS [armillae]. Both an ornament for the nose and bracelets were to be given to the bride; the former was to be put on the nose, the latter on the hands, and by the ornament on the nose signified good, by bracelets truth, and by a bride the church, 3103, 3105, 3132. SEE BRIDE. Bracelets on the arm of a king, were representative and significative of divine truth, from which is power, 3105. See ORNAMENT.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 266

       BRAIN [cerebrum]. The operation of heaven into the brain observed by the author, and that the left part of the brain is for things rational or intellectual, 3884. Serial remarks concerning the grand man, and correspondence with the cerebrum and cerebellum, 4039-4055. All things in the brain are according to a heavenly forms, 4040-4042. According to that form there are gyrations and circumvolutions in the brain, 4041. This is the reason that there is descent from the heavens into the world, and ascent from the world into the heavens by man, 4042. In the heavens there are heavens and societies which have reference to the cerebrum and cerebellum in common and in parts, 4045. The quality of those which have reference to the dura mater, 4046. The quality of those which have reference to the pia mater, 4047. The quality of those which have reference to the larger blood vessels in the brain, and to the longitudinal sinus, 4048. The quality of those which have reference to the ventricles, 4049. The quality of those which have reference to the infundibulum, from representations, 4050. The quality of those who have reference to the isthmus and congeries of glands, 4051. They who are in the will of good, and thence are good, have reference to the cortical substances, and they who are in the understanding of truth, and thence are affections, have reference to the fibres, 4052. The right part of the brain is for those who are in the will of good, and the left part for those who are in the understanding of truth, 4052. The brain, like heaven, is in a sphere of ends, which are uses; but there are societies of spirits who have no other end than the pleasures of friendship, etc.; these have reference to obstructions in the brain, 4054. The voluntary sense is proper to the cerebrum, the involuntary to the cerebellum, 4325. In what manner the fibres of the cerebellum and of the cerebrum have been changed as to the order of their distribution in the face, 4326. Concerning those who have reference to the viscous excrementitious things of the brain that they enter into the chambers of the brain, even into the spinal marrow, and induce insanities and death, from experience, 5717. Concerning those who have reference to the gross phlegm of the brain, 5718. See DISEASE. Concerning the viscous things of the brain, wherein is any vital principle, that the conscientious have reference to them, and that they occasion anxieties and temptations, 5724. The left part of the brain is for truths and falses, but the right for good and evil, 5725. The inhabitants of Mars have reference to the medium, between the cerebrum and the cerebellum, 7480, 7481. Such of them as love knowledges, and not a life according to them, have reference to the interior membrane of the skull; and they who are accustomed to speak without affection, and to withdraw thoughts from others, have reference to that membrane when it becomes bony, 7748. The difference between certain animal brains and the brain of man, 4407. That the motion of the heart and the cerebellum which are beyond the control of man's will govern the voluntary forces, 9683.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 267

       BRANCH [ramus]. Root and branch denote charity and truth, 1861. Thick or interlacing branches denote scientifics, sh. 2831, 5113. To shoot up among the thick boughs is to stick in scientifics and reasonings from them, 2831; such scientifics being derived from things sensual, 5113. The parable of the fig-tree explained: its branch denotes affection and its leaves truths, 4231. The branch of a thick tree, denotes a scientific truth, 7093. The branch [on which the dates hang] on palm tree, the good of faith, 7093, 8369. See TREE, VINE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 268

       BRASS [rs], signifies natural good, 425, 643, 1551, 3863, 9391, 9465, or the natural principle, 3863. Specifically, good in the natural derived from celestial and spiritual loves, 3708. [According to 2576 it also signifies 'rational good,' but this would appear to be a misprint for 'natural good.'] Burnished brass denotes good resplendent from the light of heaven or divine truth, 9391.


268


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 269

       BREACH [ruptura]. The infraction and perversion of truth by its separation from good, and hurt thence derived, 4926, 9163, 8833.


269


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       BREACH [fractura]. See to BREAK.


270


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       BREAD [panis]. The bread and wine in the holy supper signify the love of the Lord towards the whole human race, and reciprocity on the part of man, 1798, sh. 4211, 4217, 4735. Bread denotes every thing celestial and spiritual, 276, 680, 681. To eat bread in the sweat of the countenance, is to hold celestial and spiritual things in aversion, 276. Bread is an expression which denotes all food in general, sh. 2165. The bread in the holy supper denotes the Lord, thus all the celestial principle of love, 2165, 2177. Eating together in the holy supper signifies communication, conjunction, and appropriation, 2187. See to EAT. When man is in the holy principle of the sacred supper, he is the subject of correspondence with the angels, 3464. The bread on the table, in the tabernacle, represented celestial and spiritual love, and the Lord himself therein, 3478. See to EAT, FEASTS, FOOD. By bread in the sacred supper, and in the Lord's prayer, the angels perceive the good of love, and the Lord, 3735. Bread denotes the flesh of the Lord, and this latter his divine good, sh. 3813. See FLESH, SUPPER. To eat bread, in the opposite sense, denotes the appropriation of evil, 4745. Truth, in regard to good, is as water in regard to bread, or as drink in regard to meat, in nourishment, 4976. See to DRINK. To break bread, signifies mutual conjunction by charity, 5405. See to BREAK. When food in general is understood by bread, it denotes spiritual life, 6118. Bread signifies the primary principle which nourishes the soul, whether of those who are in heaven, or of those who are in hell, 8410. Bread and water are spoken of, when all the goods of love and truths of faith are meant, sh., 9323. The bread of faces (shew-bread) on the table denotes the Lord as to celestial good, 9545. The bread of the sacrifices signifies the good of love to the Lord, 9993. See MEAT-OFFERING. Why, amongst the Roman Catholics, bread is given in the sacred supper, and not wine, 10,040. See SUPPER. The meat-offering which was bread, and the drink-offering which was wine, signified such things as are of the church; hence these things in the sacred supper, ill. 10,137. Bread signifies the good of celestial love, 10,686. Not to eat bread, and not to drink water for forty days and nights, signifies a state of temptation, 10,686.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 272

       BREADTH [latitudo]. Length signifies holiness; breadth, truth; and height, good, 650. Length and breadth signify the celestial and the spiritual, or, what is the same, good and truth, 1613. Breadths are truths, 3433, sh. 4482. A land broad of space denotes the extension of truth, which is of the church, 4482. Height, length, and breadth, denote good, truth, and the holy principle thence proceeding; because the latter are extensions in respect to the Lord, sh. 4482. That length denotes good, breadth truth, sh. 9487, and illustrated by extensions in the heaven 10,179.


272


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       BREAK, to [frangere]. The arms of spiritual warfare are said to be broken when man is delivered from evils and falses, 1664. To break bread was representative and significative of mutual love in the ancient church, ill. and sh. 5405. By the Lord's breaking bread and giving it to his disciples is signified instruction, 9412. A breach [ruptura] denotes the infraction and perversion of truth by separation from good, 4926. See BREACH. To be broken, and a breach, denotes the dissipation and hurt of truth and of good, sh. 9163. Why the Israelites were commanded to break the statues of the Canaanites, 10,643.

BREAK FORTH, to [erumpere], denotes extension, and, when predicated of the Lord, infinite extension, 3708.


273


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 274

       BREAST [pectus]. The breast, as containing the heart and lungs, signifies good and truth, 1788, 3858; also love, and the proprium, 6960. It signifies the good of charity; in the supreme sense, the divine spiritual principle of the Lord, 10,087. To lie at the breast, or in the bosom, denotes to be loved, 10,087. John lay at the Lord's breast because he represented works of charity, 10,087. See WORKS. Concerning the wave-breast, 10,091.

BREASTS [ubera]. See PAPS.

BREAST-PLATE [pectorale] See URIM. All things involved in love and faith towards the Lord were included in the representations of the breast plate, 3858. In one complex it signifies divine truth shining from divine good, 9823. The responses were obtained by the various resplendences of light miraculously shining on the precious stones, 3862, 4606, 6335, 6640, 9905, to which was added either an audible voice or perception, 6640. See PRECIOUS STONES, COLOURS, EPH0D.


274


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 275

       BREECHES OF LINEN [femoralia lini], signify the external of conjugial love, ill. and sh. 9959. Also, protection from the hells, 9962.


275


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 276

       BRIARS [senticetum]. Briars and thorns denote falsity and lust, 2831. See THORN. A pricking briar denotes the false of the concupiscences of self-love; a thorn, the false of the concupiscences of the love of the world, 2831, sh. 9144.


276


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 277

       BRICK [later]. Bricks signify falses which are devised, 1296. In clay and in bricks signifies on account of the evils which they have invented, and the falses which they have devised, 6669. Bricks being made by the Israelites signifies the fictions and falses infused by infernal spirits, 7113.


277


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       BRIDE, BRIDEGROOM [sponsa, sponsus.] See MARRIAGE, WIFE, HUSBAND, MAN (vir), WOMAN. A bride represents the church, and on this account bracelets and ear-rings were given to her, 3103, 3105. Also vessels of silver, of gold, and raiment, that truth, good, and their adorning, which are things of the church, might be signified, 3164, 3165. The veil, with which brides covered the face when they first saw the bridegroom, denotes the appearances of truth, 3207. The Lord himself is called the bridegroom, from the affection of good which flows-in from him, 3207. The church is called the bride from the affection of truth; and brides, with the ancients, represented the affections of truth, 3207, Bridegroom denotes the representative of the church or its external amongst the posterity of Jacob, the church itself in this case being understood by the bride, 7047. To be betrothed signifies agreement and thence conjunction, 8996. Betrothing signifies first conjunction, which is of the internal man without the external, marriage denotes conjunction also of the external, sh. 9182. Bridegroom signifies good, and bride truth, sh. 9182.


278


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 279

       BRIMSTONE [sulphur]. See SULPHUR.


279


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 280

       BRING, to [ferre]. To bring signifies to serve, and to come signifies to accede, 5947. To bring from Egypt denotes elevation, 6183; and to bring or carry upon eagle's wings, elevation into celestial light, 8764. See to CARRY, to TAKE, to COME, to MAKE.

BRING BACK, to [reducere], signifies to conjoin again, 3712, 3031-3033, 5840. Also to submit, 5659. To bring back word or information signifies knowledge, 4714. To bring back into office, or restore one to his station is to reduce into order, 5125, which order and subordination are described, 5165. The waters of the sea brought back upon Pharaoh, denotes that the evil intended towards the good reverts to the evil-doer, 8334. How truths may be reduced or brought back from one denomination into another, 5774. See IDEA.

BRING FORTH ABROAD, to [educere foras], signifies to see interior things from externals, ill. 1806, 1807.

BRING FORTH, to, or to BEAR, BIRTH [parere, partus]. Birth and conception denote the thought and device of the heart, 264. To bring forth signifies to exist, 2621, 2629; also fruitfulness, as to those things which are of doctrine, 2584. See NATIVITY, GENERATION, WOMB. Spiritual conceptions and births are signified by generations and nativities, 3860, 3868. To bring forth denotes acknowledgment in faith and in act, 3905, 3915, 3919, 4919. To conceive signifies reception, and to bring forth, acknowledgment, 3919. To bring forth on the knees of another signifies to acknowledge from the conjunction of good and truth, 3915, 6585. The distress of a woman in labour is the highest expression for a sense of grief or pain, and is used in the Word to signify despair, sh. 8313. Things relating to birth signify such as relate to regeneration, sh. 9325. Thus abortion denotes when goods and truths do not succeed in their order, 9325.

BRING NEAR, to [appropinquare], signifies to conjoin, 4348.


280


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 281

       BROKEN, to be [frangi] when predicated of truths and goods, denotes that they are dissipated, 9163, 9348.


281


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 282

       BROTHER [frater] Charity is the brother of faith, 367. The internal and external church, also the first and second ancient churches, are brethren, 1222. The good of the rational principle, is a brother; truth, a sister, 2508, 2524. Brother in the word is the same thing as neighbour, and is so called from good, 2360. The affection of good and the affection of truth, in the natural man, are as brother and sister; but the affection of truth in the natural man, called forth into the rational, is as a married woman, 3160. Brother signifies good and also truth, because charity and faith, or good and truth, are reciprocally brethren, 3303, 6756. A man with a brother, signifies the good of truth, 3459. A man to a brother, what is mutual, 4725. A man brother [vir frater] the intellectual part, 1007. All who are in good have been called brethren by the ancient church, by the Jewish church, and by the primitive Christian church, but a change took place when doctrine succeeded instead of life, 3803. Brother denotes one who is related from good, 3815. Brethren denote goods, 4121, 4129. To set before his brethren and my brethren, that they may judge, denotes judgment from what is just and equitable, 4167. They who are in charity are in conjunction with the Lord, and are called brethren, 4191. Good is respectively lord, and truth a servant; they are also brethren, 4267. Those are called brethren who are in truths from good; they are also called brethren by the Lord, 5409. All are called brethren by the Lord who have any thing of the good of charity from him, 5686, 5692. When the celestial church is treated of, brethren signify the goods of the church; when the spiritual church is treated of, brethren signify truths, 6756. Why the Lord called those brethren who are in good, and that they were called brethren who were from Jacob, but all others were called companions, sh. 6756. The new nativity, or regeneration, constitutes the affinity of brotherhood in a much higher degree than natural nativity, 6756. The conjunction of good and of truth was represented by two conjugial partners, and by two brothers, but with a difference; the latter represents the fraternity of kings and priests in the church, 9806. By father, mother, brethren, children, and by several other terms of relationship, are signified goods and truths, also evils and falses, sh. 10,490. Brother and companion signify good and truth, 10,490.

BROTHER-IN-LAW. THE OFFICE OF A BROTHER-IN-LAW. [levir, leviratus]. The office of a brother-in-law represented the conservation and continuation of the church, sh. 4834. On the subject of Judah and Tamar, see 4818.


282


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 283

       BRUlSE, or HURT [livor], signifies the vastation of charity; wound, the desolation of faith, 427, sh. 431, 7524. Sores, tumors, abscesses, and c., the various filthiness of evil, also blasphemies and all kinds of falses, sh. 7524. Wound is predicated of hurt done to good and gashes or stripes of hurt done to truth, 9056, ill. 9057, where the parable of the good Samaritan is briefly explained. The breach of the people and the stroke of their wound, denotes false principles of doctrine and evils of life, 9272. See HURT, BURNING. As to the Moabite and Ammonite (Deut. xxiii. 1-8) see 2468.


283


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 284

       BRUISE, to [tundere]. Bruising and grinding signify the arrangement of truths into series, and the preparation of good, that it may be applied to uses, sh. 10,303, compare 9781. Bruising is predicated of oil, frankincense, and spices; grinding of wheat, barley, and fitches, 10,303. See to GRIND, MILL.


284


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 285

       BUCKETS [situloe], denote knowledges or scientifics as receptacles of truths, 3079. See VESSELS, WATERPOT, BOWL, SCIENTIFICS.


285


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 286

       BUILD, to [oedificare]. To build a house denotes the increase of good from truth, 4390. To build signifies to raise up that which is fallen, 153. To be built is to rise again and live, 3916 House is the mind, or the man himself, 1488. See HOUSE. To build a city has relation to doctrines of faith, 1187. To build a city and a tower is to fashion doctrine and worship, 1304.


286


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 287

       BULLOCK [juvencus], signifies natural good, 2180, or the good of innocence or charity in the external man, 9391. See CALF, OX.


287


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 288

       BULRUSH [juncus], denotes what is vile, but still derived from truth, and in the opposite sense, sh. 6723. See REED, GRASS.


288


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 289

       BUNDLES [colligationes]. See FASCICLE.


289


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 290

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 290

       BURDEN [onus] Burdens denote services, 6660; and works done for the sake of recommence, 6390. Also infestations from falses, 6757; and spiritual combats, 7104, 7105. The burdens imposed upon the children of Israel by Pharaoh signify straitness of spirit and despair arising from the deprivation of truth and good, 7217.


290


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 291

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 291

       BURIAL [sepultura]. See to BURY.


291


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 292

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 292

       BURNING [ustio], denotes the hurt or extinction of the good of love, or the internal will, 9055. See FIRE.


292


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 293

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 293

       BURNT-OFFERING [holocaustum]. See SACRIFICE. It signifies divine worship in general and purification from evils and falses, 10,143.


293


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 294

       BURY, to. BURIAL. SEPULCHRE. [sepelire, sepultura, sepulchnum]. By death and burial in the internal sense is signified entrance upon eternal life, 1854. To be buried in a good old age signifies the fruition of all good experienced by those who are in the Lord, 1854. Sepulchre, in the internal sense of the Word, signifies life or heaven, and, in the opposite sense, death or hell. Burial signifies resurrection, and regeneration. To be buried signifies resuscitation and resurrection; the reason, 2916, 2917, 4621, 5551, 6516, 6554. Burial signifies regeneration, 6181, 6184. He who is regenerated is, as it were, resuscitated and raised from the dead, 2916, 6554. In like manner, it signifies the establishment of a new church, 6516, 6522, 6554. These things are signified by the burial of Abraham, of Isaac, and Jacob, in the land of Canaan, 6516. To be buried, in the opposite sense, signifies rejection, 4564, 6246. [The original edition reads, "rejection and damnation," the latter being its extended signification though not mentioned in the places cited. See DEATH] To go down mourning to the sepulchre, is to perish, 4785. To be buried denotes an end of representation in one, but a continuation in another, in like manner as to die, 3253-3256, 3276, 6302, 6645, 9928, 10,244.


294


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 295

       BUS, or BUZ. Uz and Buz denote various religious persuasions, 2860, 2864. See NAHOR. Concerning Uz, 1233, 1234.


295


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 296

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 296

       BUSH [rubus]. See BRAMBLE.


296


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 297

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 297

       BUTLER [pincerna], denotes sensual things subordinate and subject to the intellectual part, 5072, 5077, 5080; thus, the exterior natural, 5118. See BAKER.


297


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 298

       BUTTER [butyrum]. Butter and honey signify the celestial and spiritual, 680. Butter, celestial good; honey, felicity thence, 2184. Butter, the celestial of the rational principle, and milk the spiritual principle thence derived, 2184. See HONEY. Illustration from the smoothness of butter, 3527. See OIL, FAT. The various goods of the ancient spiritual church are signified by honey, oil, butter, milk, and fat, ill. and sh. 5943.


298


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 299

       BUTTERFLY [papilio]. SEE WORM, INSECT. A comparison of the conjugial state with the state of butterflies, 2758. A representation of the state of spirits in the spiritual world, when they are preparing for heaven, derived from the changes of worms into butterflies, which are then in their heaven, 8848.


299


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 300

       BUY, to [emere]. Purchase signifies redemption, 2937, 2964, 6458, 6461. To buy is to procure knowledge, sh. 2967. Thus to appropriate, 4397, 5397, 5410, 5426, 5406. Acquisition denotes the good of truth; and buying, truth, 4487. See ACQUISITION. Buying with silver signifies acquisition and appropriation by means of truth, 7999. Such acquisition is predicated of what the spiritual adjoins to itself in the natural, 7999. See SILVER. TO buy gold and white raiment of the Lord is to procure genuine goods and truths, 10,227.


300


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 301

       BUZ [Bus]. See NAHOR.



301


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 302



C.

CADESH [Kadesh]. See KADESH.



302


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 303

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 303

       CAIN. Those are so called who falsified the doctrine of the most ancient church by the confession of faith separate from love or charity, 337-340. Cain is called a tiller of the ground because such regard corporeal and terrestrial things, 345. Such doctrine as may separate faith from love is also called Cain, 355, 356. His wrath denotes the recession of charity; the falling of his countenance, the change of the interiors, 357, 358. The murder of Abel denotes the extinction of charity, 366, 369, compare 384. To be a fugitive and vagabond is not to know what is good and true, 382; but to be in falses and evils, 391. By faith, however, or the knowledges of faith, charity can again be implanted, 393. Hence the preservation of Cain, ill. 394-396. The production of doctrines and heresies from faith alone described, 399-402. The vastation or final end of the church denoted by Cain, 407. Those who expect salvation from faith alone without the good of charity are Cainites, 916. Ham denotes the same in the spiritual church Cain in the celestial church, 1179, 2417, 3325. In like manner Reuben and Pharaoh, sh. and ill. 3325. See HAM, REUBEN, EGYPT, FAITH.


303


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 304

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 304

       CAINAN [Kenan]. See SETH.


304


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 305

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 305

       CAKE [placenta]. General explanation of what is signified by meal, fine flour, and cakes in the sacrifices, 2177. Cake signifies the good of spiritual love, or love towards the neighbour; but ordinary bread the good of love to the Lord, sh. 7978. See BREAD. Heavenly things in their order were represented by bread, cakes, and wafers, of things unleavened, 9992. The bread, of which the meat-offering consisted, on the altar, together with the burnt-offering and sacrifice, signifies the purification of the celestial man in his inmost principle, cake in his internal, and wafer in the external, 9993, 9994. See MEAT-OFFERING.


305


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 306

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 306

       CALAH [Kalach], signifies false doctrine originating in lust, 1184, 1185, 1189. See NIMROD.


306


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 307

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 307

       CALAMUS. See CANE.


307


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 308

       CALF [vitulus, vitula]. Calves, goats, and rams, with the animals generally offered in the sacrifices, were representatives of the celestial things of the church, 1823. A she-calf of three years old signifies the time and state of the church to its end, 1825. See OX. Bullocks, or he-calves, denote the good of innocence and charity in the external man, sh. 9391. He and she-calves of gold were the principal idols of Egypt, because they signify the good and truth of the natural man, or scientific truth and its good, 9391. Since natural good is not good in itself, but only the delight of the natural man, that delight is also signified by the he-calf of Egypt, 9391. The sacrifice of a bullock denotes purification from evils and falses, which are in the natural man, 9990. A he-calf, or bullock, denotes the external good of innocence, a sheep the internal, and a lamb the inmost, in some measure shewn, 10,132. A he-calf denotes good in the external or natural man, and in the opposite sense, when it was made an idol, natural and sensual delight, sh. 10,407. A bullock, in the sacrifices, signified the divine natural of the Lord, and hence the natural spiritual principle appertaining to man, 2830.


308


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 309

       CALL, to [vocare]. To call by a name signifies to be of such a quality, sh. 3421. See NAME. To call to any one signifies perception of quality, 3659. To call another to oneself signifies to be willing to be conjoined, 6047; also presence, 6177, 7390, 7451, 7721. To call to himself, or to call together, signifies to arrange, 6335. To call signifies influx, 6840; and presence and influx, 7955; also afflux, 7955. When God is said to call, it signifies conjunction, and in the supreme sense union, 8761. To call likewise is to choose, 8773. The called and elect are those who are in external and internal worship, 9373. To call denotes inticement and reception, 10,650.

CALL ON THE NAME OF GOD, to [invocare nomen Dei]. To call on the name of Jehovah is a general formula of all worship of the Lord, 440, 441. It denotes internal worship, 1455, 1561; that is, worship from the truths and goods of love, 10,615. By the name of God, the ancients understood all things of love and faith in worship, 2724.

CALLED [vocati]. The called and the chosen denote those who are in internal worship, and from internal in external; that is who are in love and in faith to the Lord, and hence in love towards their neighbour, 9373 end. See CHOSEN.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 310

       CALLOSITY [callus]. Profanation of the Word induces a callosity which absorbs the goods and truths of remains, 571. How the callosities of the memory appear in the other life, 2492. Concerning the pains which are felt in various places of the skull, flowing from falses and lusts, 5563.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 311

       CALNEH [Kalneh]. A variety of the worship signified by Babel, 1183. See BABEL.


311


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 312

       CAME TO PASS [fuit]. See TO MAKE. The phrase 'and it came to pass,' or 'it was so,' involves a new state, 4979, 4987, 5031, 5578. It is used in the original in place of a distinctive punctuation, 4987, 5578.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 313

       CAMEL [camelus]. Camels signify scientifics as servants in common, 1486, 2781; or, common scientifics in the natural man, sh. 3048, 3071. Generally, those things which are in the natural principle of man, and which are serviceable to the spiritual principle, 3143, 3145. Thus, exterior or common truths, 4250. The straw of a camel denotes scientific truths, 3114, 4156. Camel, truth from which good is derived, 6049. The appearance of John the Baptist clothed with a garment of camel's hair, explained 9372. See BAPTIST.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 314

       CAMP, ENCAMP, to [castra, castramentari]. The camp of God denotes heaven or heavenly order; and encamping, arrangement according to that order, 4236. The bands or camps with which Jacob met Esau denote accessory thoughts and affections confirming that truth is truth, and good, good, 4364. To encamp denotes application, 4396. Encamping denotes the arrangement of truth and of good to undergo temptations, 8130, 8131, 8155. Camp denotes truths and goods, and, in the opposite sense, falses and evils, 8193, 8196. It denotes the natural principle in which they are, 8453. The camp of the sons of Israel in the wilderness, denotes heaven and the church; and out of the camp denotes where heaven and the church are not, and where hell is, sh. 10,038. In the opposite sense a camp signifies hell, 10,546.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 315

       CANAAN, CANAANITE. See EARTH. Ham being the father of Canaan signifies the corrupt church as the origin of external worship without internal, 1063, 1078, 1083. The chief difference between the idolatrous worship of the Canaanites and the worship of the Jews consisted in the acknowledgment of Jehovah instead of Baal, 1094. The land of Canaan denotes the Lord's kingdom, 1413, 1437, 1607. The places in the land of Canaan were variously representative, 1585. In like manner, the borders of the land of Canaan, 1866. The river of Egypt denotes the extension of things spiritual; the river Euphrates the extension of things celestial, 1866. The ante-diluvian church was in the land of Canaan, 567. The nations in the land of Canaan signify idolatries, 1205; also, all kinds of evils, 1444. Their expulsion signifies the removal of evils and falses, and the substitution of goods and truths in their place, 1868. The Canaanite being in the land, signifies hereditary evil in the external man, 1444. The Canaanite denotes evil; the Perizzite the false, 1573, 1574. The Jews are Canaanites, 1167, 1200. Places and objects in the land of Canaan were representative according to distance, situation, boundaries, and c., 1585. The land of Canaan denotes the heavenly kingdom of the Lord, 1607, 3038. In the supreme sense, the Lord's divine human, because this flows-in into heaven, and makes heaven, 3038. An account of the author's discourse with certain Jewish spirits concerning the land of Canaan, that it denotes the Lord's kingdom, and c., 3841. The land of Canaan denotes the Lord, his kingdom, the good of love, and the church, 3705. The most ancient church was in the land of Canaan, and also the ancient church; hence were the representatives of places. On this account Abraham was ordered to go thither, and the land of Canaan was given to his posterity, that the representatives of a church might be instituted amongst them, 3686, 4447. The first and last boundaries of the land of Canaan were great rivers, 4116. These and the other boundaries signify the ultimates of the Lord's kingdom, 4240. The names of places in the land of Canaan are significative because the most ancient church existed there, 4447. The whole country from the Nile to the Euphrates was anciently called Canaan, 4454; compare 567. The remains of the most ancient church in the land of Canaan were with the Hittites and the Hivites, 4447, 4454. The ancient Hebrew church was a long time in the land of Canaan, 4516, 4517; and so long as this was the case, the Canaanite denotes the church as to good, and Perizzite the church as to truth, 4517. The daughter of a man [vir], a Canaanite, signifies the affection of evil from the false of evil, 4818. The church was preserved in the land of Canaan so long time on account of the representation and signification of places, and therefore for the sake of the Word, which could only be written by representatives and significatives, 5136, 6516, 10,559. The land of Canaan signifies a variety of things because the things which it primarily signifies include many; hence it denotes a given religious principle, 5757. The sons of Israel in the land of Canaan represented the church; and the nations there represented things infernal. On this account it was forbidden to enter into covenant with them, and they were given to the curse, 6306. The Canaanite denotes evil from the false of evil, 6858. The idolatrous nations in the land of Canaan represented the state of heaven before the coming of the Lord, and afterwards, 8054. They signify all those who have adulterated goods, and falsified truths, 8317. They signify evils originating in falses, and also the falses of evil, 9327. And these cannot be together with the goods and truths represented by the sons of Israel, 9320. Land (or earth) denotes the church, because the land of Canaan was the church from the most ancient times, 9325. Hence to be introduced into the land of Canaan denotes to be made a church, 10,559, 10,568. The inhabitant of the land signifies a religious principle in which is evil, 10,640. See ZIDON, HETH, AMORITE, HIVITE, JEBUSITE.

CANAANITE. See CANAAN.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 316

       CANDLE [lucerna]. See CANDLESTICK, LAMP, LIGHT.

CANDLESTICK [candelabrum]. A representative formed in heaven, 552. It signifies the spiritual heaven; and by lamp is signified the faith and intelligence of truth, and the wisdom of good, which are from the Lord alone, 9548. Its shaft, pike, and bowls, signify things spiritual in what is natural, 9551. The pipes of the candlestick, truths derived from good, 9555, 9558, 9561. The tongs, snuff-dishes, and c., signify things purificatory and evacuatory in the natural principle, 9572. Candlestick represents the Lord as to divine truth, 9684.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 317

       CANE [calamus]. See REED. Cassia and calamus (sweet cane) in thy market signifies acquisitions of truth from which is good, 3923. Thou hast not brought for me a cane with silver, denotes thou hast not procured to thyself the truths of faith, 5943. The aromatic or sweet cane signifies the affection and perception of interior truth, sh. 10,256; specifically, exterior truth in the interior man, 10,256; which is defined, 10,254. Cane has this signification in many places where it is called only cane and good cane, 10,256. Incense and best cane (Jer. vi. 20) denote acts of worship not grateful because without charity, 1171, 10,256. The aromatic calamus was one of the ingredients in the oil of anointing, 10,256. As to what each of the four ingredients signifies, 10,264. See AROMATICS.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 318

       CANKERWORM [melolontha]. See CATERPILLAR.


318


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 319

       CANON OF SCRIPTURE [libri Verbi]. The books of the Word are all those which have the internal sense, which are enumerated, 10,325.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 320

       CAPHTORIM [Kaphthorim]. See EGYPT.


320


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 321

       CAPTIVE, CAPTIVITY [captivus, captivitas]. Those are in spiritual captivity who are interiorly in goods and truths, but exteriorly in evils and falses, 7990. They are liberated by vastation, 2694. See VASTATION. A captive in the house of a pit denotes those in the last place, who are in the sensual corporeal principle, and in absolute darkness concerning the truth and good, 7950. Being led away captive signifies the removal of truths from the midst, and the occupation of their place by falses, ill. 9164. To be taken captive is also to be carried away by the evils of the loves of self and the world, 9348. The Babylonish captivity signifies the deprivation of internal worship, 1326.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 322

       CARBUNCLE [carbunculus]. See PRECIOUS STONES.


322


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 323

       CARCASE [cadaver]. See CORPSE.


323


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 324

       CARE [cura]. Cares of the body do not exist in the other life, 1389. They impede and obscure the perception of spiritual things, 6408. What is meant by care and solicitude for the morrow, and who are in it, and not in it, ill. 8478, 8480 at the end. See ANXIETY.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 325

       CARMEL and SHARON [Carmelus et Scharon], signify the celestial church, and Lebanon the spiritual church, 5922. Mount Carmel signifies the spiritual church, 1071.


325


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 326

       CARRIAGES [vehicula]. See CHARIOTS.


326


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 327

       CARRY, to [portare]. To carry [properly, to bear up and sustain, in a right position,-see to MAKE] signifies to hold together in a state of good and of truth, thus to exist and subsist, 9500; briefly shewn, 9737. Hence it signifies conservation, 9900. To be carried in a chariot signifies reasonings from intellectual and doctrinal things, 8226; compare 5321, and see to BRING, to TAKE. To carry away denotes to separate, 4105.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 328

       CARTILAGE. The hard parts of the human body correspond to truths and goods of the lowest natural kind, 6380. What spirits belong to the bones and cartilages, 5552, 5560. The lunar spirits have reference to the scutiform cartilage, 5564, 9236.


328


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 329

       CASK, or PITCHER [cadus]. See WATER-POT, VESSELS.


329


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 330

       CASLUHIM, OR CASLUKIM [Kasluchim]. See EGYPT.


330


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 331

       CASSIA [Casia]. Cassia and calamus in thy market signifies acquisitions of truth from which proceeds good, 3923. It denotes inmost truth which is immediately from good, sh. 10,258, 10,529. Or, inmost truth with its affection and perception, 10,264. See KESIA, CANE.


331


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 332

       CASTLE [castellum]. Suburbs or villages denote the externals of the church, castles its internals, more especially amongst the gentiles. 3270, 3271. The Hebrew words for villages and castles signify courts and places likewise, 3271. See PALACES.


332


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 333

       CAST OUT, to be [ejeci]. To be cast out of the garden of Eden signifies to be deprived of all intelligence and wisdom, 305. To be cast out or driven from the faces of the ground signifies to be separated from every truth of the church, 386. To cast out signifies to exterminate, 2657.


333


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 334

       CATARACTS [cataractae]. Cataracts of heaven being opened, denotes the extreme of temptation as to intellectual things, 757; and Fountains of the deep, as to voluntary things, 756, 845. See, RAIN, FLOOD, DEEP.


334


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 335

       CATERPILLAR [bruchus, Hebrew chasil]. Occurs 1 Kings viii. 37; Ps lxxviii. 46; Is xxxiii. 4; Joel i. 4; ii, 25, where it is translated caterpillar, and Deut. xxviii. 38, where it is rendered locust. It signifies evil in the extremes of the natural principle 7643. Mentioned in the Apocalypse Explained, 543, as a species of locust. See next article.

CATERPILLAR [bruchus, melolontha, Hebrew jelek]. Occurs Ps. cv. 34; and Jer. li. 14-27, where it is translated caterpillar; also Joel i. 4; ii. 25; and Nahum iii. 15, 16, where it is translated cankerworm. The latter passage is explained as above, 7643. See LOCUST, PALMERWORM, INSECT.


335


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 336

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 336

       CATHOLIC RELIGION. See PONTIFF.


336


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 337

       CATTLE, THE GREAT OR LABORING KIND OF, [pecus-oris]. The expression, "Father of cattle," (Gen. iv. 20,) signifies the good of love, 415, 1550. Cattle is denoted in the original by a word which also signifies acquisition, hence it signifies truths when opposed to flock, by which goods are signified, 4105, 6049. Cattle signifies the good of truth, 6126, or the good derived from truth, 6045. Also the truths and goods of faith, 7502, 7506. Cattle signifies the good of truth, because it includes both the flock and the herd as well as horses, camels, mules, and asses, 6016. Cattle of the flock and cattle of the herd signify the good of truth interior and exterior, 6134. See FLOCK, HERD. By cattle under this head are meant all laboring animals, whether of the flock or herd, and also camels, horses, mules, and asses; the latter signify such things as relate to truths, the former such as relate to goods; hence cattle, which denotes the whole, signifies truths from which is good. See 6049 and the following article.

CATTLE, THE SMALL KIND OF [pecus-udis], denote the goods and truths of the church and of doctrine, 3786, 3993. Also innocence, 7832, 7837. Or the truth of innocence, 8078. When cattle are meant by acquisition the good of truth is signified, 4487. See PRECEDING ARTICLE. It denotes interior goods, because lambs, sheep, kids, goats and rams, are meant, 6049, 9099, 9103. See THE NAME OF EACH ANIMAL. Cattle signify truth and good before regeneration, which become good and truth after regeneration, and are then signified by flocks, 9135. See FLOCKS.


337


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 338

       CAUL, THE [reticulum], on the liver, signifies the interior good of the external or natural man, 10,031. Also, that good purified, 10,073. See also 5943.


338


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 339

       CAVE [spelunca], of a mountain, signifies obscure good, or such as is of a false principle, or such as it is in temptations, 2463. The cave of the field of Machpelah denotes an obscure principle of faith, 2935, 2971, 6548, 6551. See FIELD. Hole or fissure of a rock, signifies the obscurity and falsity of faith, 10,582.


339


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 340

       CAUSE. The end is the all in the cause and effect, 3562. See END. The quality of correspondence illustrated from end, cause, and effect, when the prior is all in all and is perfectly represented in the posterior, 5131. The effect is not the cause, but it is the cause so formed and clothed that it may act as a cause in a lower sphere; the cause must be continually in the effect, otherwise it is dissipated, 5711. The case is the same with the cause in respect to the end, 5711. The internal, or the efficient, clothes itself with such things in the external, or the effect, as enable it to be effective there, 6275, 6284, 6299. The whole man is a resemblance of his will and of his understanding thence derived, illustrated from end, cause, and effect, 10,076. [Concerning causes of disease originating in diseases or passions of the mind, see note(s) 74, in the Treatise on the Worship and Love of God.]


340


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 341

       CEDAR [cedrus]. Cedar trees signify spiritual men, 776; also, spiritual things or truths of truths of faith, 886. The glory of Lebanon, celestial and spiritual things, 2162. The rational principle is called a cedar of Lebanon, 119. The wood of the cedar, signifies internal spiritual truth, 7918; hence it denotes the internal means of purification; hyssop, the external, sh. 7918. The cedar signifies the spiritual church: cedar the truth of that church, 10,199.


341


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 342

       CELESTIAL [coeleste et coelestis]. See LOVE, CHARITY. The celestial are distinguished from the spiritual by regarding the goods of faith, while the latter regard its truths, 1155, 1577. The celestial and spiritual principles constitute one in the internal man, when the latter is derived from the former, ill. 1577. The celestial principle is love to the Lord, and towards the neighbour, 1824, 2048, 2227. What interior and exterior celestial things are; also what celestial-spiritual things are, 1824. The celestial, the spiritual, and the natural succeed each other by derivation, 775, 880, 1096, ill. 9992. See INFLUX. The celestial man is a likeness, and does good from love, 51, 52, 1013. He is the seventh day, the Sabbath, or rest, because in him spiritual labour or combat has ceased, 84-87. The quality of a dead man, of a spiritual man, and of a celestial man, discriminated, 81. In what manner the celestial church became degenerate in the last posterity, 310. See CHURCH. The celestial angels do not even utter those things which are of faith, because they perceive how the case is from love, 202, 337. They do not discuss truths like the spiritual, 3246, 4448. There is given a parallelism between the Lord and man as to things celestial, 1831, not as to things spiritual, 1832. Spiritual good is derived from celestial good, 2227. Celestial men alone can receive the influx of divine good, because it flows into the voluntary part; but spiritual men receive divine truth, 2069. The difference between celestial truth and spiritual truth is according to this reception; hence the Lord appears as a sun to the celestial angels, and as a moon to the spiritual, 2069. The celestial are in the affection of good from good, the spiritual in the affection of good from truth, 2088. The former is the good of love, the latter the good of faith, 2669, 2708. The celestial love their neighbour more than themselves, but with the spiritual the love of self and the world continually flows in from their voluntary part, 2715. The celestial are they who say 'yea, yea, and nay, nay,' and do not confirm truths by reasonings, 2715, 3246, 4448, 9166. The celestial, from the good and truth in which they are principled, can see indefinite things, but the spiritual, inasmuch as they dispute whether it be so, cannot come to the first boundary of the light of the celestial, exemplified, 2718. The Lord came into the world that he might save the spiritual; there would have been no need to come for the sake of the celestial, 2661, 3235. They who have conscience do not swear, still less they who have perception, or the celestial, hence swearing is forbidden by the Lord, 2842. See to SWEAR, CONSCIENCE, PERCEPTION. The celestial principle is the good which flows in from the Lord, and the spiritual principle is the truth thence derived, 3166. It is the same divine truth which appears to the celestial as celestial, and to the spiritual as spiritual, 3235, 9995. Both the celestial church and the spiritual have good and truth, but with a difference, 3240. The celestial church is represented by a wife, the spiritual by a concubine; and concerning the sons of the latter, and their adoption by the Lord, 3246. The spiritual principle is the light of truth from the Lord flowing into the rational the natural, and the celestial principle is the flame of good from the Lord, 3374. In heaven there are two kingdoms, the celestial and the spiritual; the celestial are in love, thus in a state of peace and of innocence above others, 3887. The celestial belong to the province of the heart, but the spiritual to the province of the lungs, 3887. The difference between the celestial and the spiritual pulse, explained, 3885, 3886. The most ancient church was celestial; but the ancient church and the Christian church, spiritual, 4448. The Lord flowed in by an internal or prior way with the men of the most ancient church, and by an external or posterior way with the men of the ancient church, and also with the Christian, ill. 4489, 4493. Hence the man of the most ancient church was altogether of another and diverse genius from the man of the ancient church, 4493. See CHURCH. Those things which are of truth are denoted by the term spiritual, and those which are of good by the term celestial; such terms must be brought into use for want of others so adequate to express the sense, 4585. The spiritual of the celestial is for an intermediate between the external or natural man, and the internal or rational, 4585, 4592, 4594. The Lord alone was born a spiritual-celestial man, 4592, 4594. Celestial things are the head, spiritual things the body, natural things the feet, and it is in this order they succeed and flow in, see MAN, 4938, 4939. The celestial, like the spiritual, is predicated of the external or natural man, as well as of the internal or rational, 4980. The celestial-natural is good in the natural, 4980. The regeneration of the man of the celestial church is by things of the will, and of the man of the spiritual church by things of the understanding, 5113. The celestial of the spiritual principle in the Lord, which is represented by Joseph, was that good of truth, or truth containing good, in which is the divine, 5307, 5331; and that it cannot be fully comprehended, 5332. To look backwards is to look from good in which the celestial are, to the doctrinals of faith, and thereby to leave good, sh. 5895 at the end, 5897 near the end. The celestial kingdom and the spiritual kingdom are conjoined by charity towards the neighbor, because charity is the external of the celestial kingdom, and the internal of the spiritual kingdom, 5922: compare 6435, and see MUTUAL LOVE. The truth of the celestial man is the good of charity, and this is called the truth of good, 6295. Those who are in celestial good do not fight, but evil spirits flee away from them, 6369, 6370. The spiritual are kept in order by the Lord mediately through the celestial, and also immediately, 6366. In like manner, the hells, 6370. Before the Lord's coming the human divine of the celestial kingdom was the medium of life and salvation, but afterwards the divine human, 6371, 6372, 6373. In the former period the divine human was presented in form through that kingdom, 6371, 6372. But whereas it was weak, and thence inordinate or impure, therefore the Lord came into the world, 6373. The celestial have innate powers from good, because in the voluntary part, 6367. Celestial things, in their order, were represented by bread, cakes, and wafers, of things unleavened, 9992. The orderly succession of the celestial, the spiritual, and the natural, illustrated from the heavens and from man, 9992. What is celestial is received in the will-principle, and what is spiritual in the intellectual, 9995. Celestial good is formed by truths in successive order, or, in the order of degrees, from the outermost, 10,252, 10,266. The Lord alone was a celestial man, 1434, 1545. There are few who can become celestial men, because there are few with whom there is anything still entire in the will part, 6296. Celestial men have perception, because they are filled by the Lord with the spirit of wisdom, 9818. Celestial angels do not think from faith as the spiritual do, 9818. [Man becomes celestial when the celestial degree is opened in him. See Angelic Wisdom concerning the Divine Love and Wisdom, 345.] By anointing the ark of the testimony, is signified to induce a representation of the divine principle of the Lord in celestial good, which is of the inmost heaven, 10,269. Bread denotes celestial good, and table spiritual good, 9545, 9684, 9685, 10,270. Divine worship from celestial good is not performed by prayers, but by truths from the heart, 10,295. The six days which precede the sabbath, denote the combats, which prepare for the celestial marriage, or conjunction with the Lord, which is rest, 10,360. The celestial marriage is also the conjunction of truth and of good with man, 10,367. Celestial and spiritual things are in the internal of the Word, of the church, and of worship, 10,547. Celestial and spiritual things fall into natural things, and form and constitute them, 10,547. Natural light, separate from celestial light, is mere darkness, 10,551.



342


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 343

       CENSOR. See INCENSE.


343


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 344

       CENTRE [centrum]. See MIDDLE. The Lord is the common centre, and every one is a centre of influxes in the heavenly form, 3633, 4225. When the natural man is illustrated by the light of heaven, and reduced to order, truths or things which consent are in the centre, and discordant things are rejected to the sides, 5128. The Lord from the. centre, where he performs the work of purification, reduces to order whatsoever is disorderly and tumultuous in the circumferences, 5396. Those things which are directly under intuition are in the midst, comparatively like those which are under the external sight, and such things are clear and delectable, 6068. See MIDDLE.


344


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 345

       CEREBELLUM. See BRAIN.


345


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 346

       CEREBRUM. See BRAIN.


346


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 347

       CERBERUS. See DOG.


347


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 348

       CEREMONIES [ceremoniae, seu ritualia], are of no moment by themselves, 2342. See RITUALS.


348


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 349

       CHAFF [palea]. Wheat denotes the good of love and charity; chaff that which is void of good, 3941. The good which a man only thinks, and does not bring into life, is carried away in the other life like chaff before the wind, 4884, 6208. Chaff or straw signifies the lowest scientifics, which are replete with fallacies, 7112, 7127, 7144. The delusive arguments and elegant discourses in favor of faith as the only means of salvation are only so much chaff or straw to make bricks, 7127, which bricks denote fictions and falses, 7112. See STRAW,

STUBBLE, BULRUSH.


349


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 350

       CHAFER [bruchus]. See CATERPILLAR.


350


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 351

       CHAINS, LITTLE CHAINS [catenae, catenulae]. Chains signify things conjoined, or coherences of good, of truth, of falses, etc., according to the subject, 9852, 9879. The casting of silver chains, a nexus apparently resembling truths, 8932.


351


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 352

       CHALCEDONY. See PRECIOUS STONES.


352


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 353

       CHALDEA. Ur of the Chaldeans, signifies external worship interiorly profane and idolatrous, 1368, 1816. Chaldea denotes worship, in which is the false principle, 1368. Babel denotes the profanation of good, or of celestial things, and Chaldea the profanation of truth, or of spiritual things, 1368. Babel and Chaldea signify the love of self and the world, 1691. They are Chaldeans who are in knowledge profaned with falses, 3079, 1613. And those also who are exteriorly holy, but interiorly in falses, 3901, 10,227. In like manner, daughters of the Chaldeans, 4335. The daughters of Babylon are they who are interiorly profane and evil, 4335.


353


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 354

       CHAMBER [camera]. Concerning an obscure chamber where the deceitful are in darkness and plot deceits, 949.

CHAMBERS, SECRET OR INNER [conclavia, seu penetralia]. Wilderness, and secret or inner chambers, when spoken of in an evil sense, signify truth and good vastated in the church, 3900. Closets and bed-chambers signify the interiors of man, 5694, 7353. See HOUSE.



354


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 355

       CHAMBERLAIN, the [cubicularium] of Pharaoh, denotes the interior things of scientifics, 4789, 4965. Interior scientifics being such as accede closely to spiritual things, 4965.


355


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 356

       CHANCE [casus, fortuitu]. See FORTUNE.


356


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 357

       CHANGE [mutatio]. Change of place signifies difference of state, 1463. Such changes are continual, both as regards affections and thoughts, 2796. They are variations of heat and light flowing in from the Lord, 3862. With the unregenerate goods are not changed, but affections and their delights, 4136. With the regenerate, the states of good are changed even from infancy, 4136. The organical forms of the exterior memory are varied and changed according to states of affection and persuasions, 2487. Concerning the separation of spirits, and the consequent changes of state with the regenerate, 4110. See VlICISSITUnE. To change raiment signifies to put on holy truths, 4545.


357


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 358

       CHANNEL [canalis]. See WATER POT.


358


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 359

       CHARACTER. See MARK.


359


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 360

       CHARAN. See HARAN.


360


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 361

       CHARIOT [currus]. The chariot of fire, by which Elijah ascended, represented the doctrine of love and charity from the Word, and the horses the doctrine of faith, 2762. The chariot which went out from between two mountains of brass, signifies the doctrine of good, 3708. That chariot signifies doctrine, sh. 5321. Chariot of an ass signifies the congeries of particular scientifics; chariot of a camel, the congeries of general scientifics, both in the natural man, 3048. The waggon, cart, or carriage, on which the ark was set, represented the literal sense of the word, or doctrinals, as conveying internal things, 5945. The carriages of Egypt signify doctrinals of scientifics, 5945. The horses of Pharaoh, or of the Egyptians, scientifics derived from a perverse intellectual principle; the horsemen, false reasonings thence derived; the chariots doctrinals of the false; the armies falses, 8146, 8148. Chariots used for carriages, and chariots used for combat, denote doctrinals in each sense, but in the latter case prepared for conflict with falses; from representatives in the other life, 8215. The tumult of chariots and the noise of wheels, signify false doctrinals, and fallacious sensual reasonings, 6015. See WHEEL. The spiritual sense contained in the letter represented to the author by a man in a chariot, 6212.


361


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 362

       CHARITIES [charites] or GRACES. The Three Graces in the fables of the ancients signify affections of good, 4966.

CHARITY [charitas]-

1. Charity in Life and Doctrine. Charity is love towards the neighbor, 615. Love is a likeness, charity an image of God, 1013. Charity is the brother of faith, 367. Charity, not faith, is the superior, 363, 364, 3321. Charity is the good of faith, 654. Every increment of good and of truth is according to charity, 1016. No one is regenerated who is not endowed with charity, for from charity the new will is formed, 989. Wisdom, intelligence, and science are the sons of charity, 1226. The presence of the Lord is according to the state of love and charity, 904. They who are in charity have a law inscribed on themselves, and are everywhere accepted citizens, on earth as in the heavens, 1121. In heaven all are viewed from charity, and the faith thence derived, 1258. The delightful states of charity return in the other life, 823. They who exercise charity from obedience are regenerated in the other life, 989. They who are without charity think nothing but evil of every man, and observe his evils, not his goods, 1079, 1080, 1088. Forms of hatred and of charity cannot be together, 1860. No one can be in the good of love and charity who does not acknowledge the divine human, and the holy proceeding; hence these principles are not to be violated, 2359. All love, charity, and mercy, and all good and truth, are from the Lord, 2751. All blessedness consists in good and truth, and these principles cannot flow in from any other source than the Lord, as may be manifest to every one from the light of reason, 2363. He who is in love to the Lord, must needs be in love towards the neighbor, 2227. They who look to doctrinals, and not to life, do not really believe what doctrine teaches concerning the soul, the life after death, etc., 2454. Hence doctrinals ought to be looked at from love and charity, and not from faith, 2454. There is a doctrinal of charity and a doctrinal of faith, and the former is at this day obliterated; in the ancient church there was the doctrinal of charity, and from it was known what is meant by neighbor, what by the poor, what by the fatherless, widows, etc., 2417. In what ignorance of truth they are who are in no doctrinal of charity, 2435. Intelligence and wisdom increase immensely with those in the other life who are in charity, 1941. During man's regeneration the Lord meets and fills truth with the good of charity, 2063. Good is implanted and formed according to the quantity and quality of the truths of faith, 2190. The quality of those who are in the good of charity, and of those who are not in the good of charity, discriminated, 2380. Some suppose themselves not to be in the good of charity when they are in it, some that they are in it when they are not, the reason, 2380. The difference between love and charity is the same as between celestial and spiritual men, 2023. See CELESTIAL. Charity is exercised by those who are in the affection of truth, and thence in light, with discrimination according to good, 2425. The doctrine of charity teaches who is the neighbor, that in the supreme sense it is the Lord, and in the spiritual sense those who are principled in good and truth from him, 2425. See NEIGHBOR. Those who live in the good of charity, and are ignorant of the truths of faith, are in the good of ignorance, 2280. See Goon. Mutual love flows from conjugial love as a stream from its fountain, 2737; hence adulterers oppose themselves to the good of charity, and to the Lord, 2751. None can be admitted into heaven by thinking good, and by being instructed, unless they will what is good, 2401. Falses do not become conjoined with those who are in the good of charity, but only apply themselves, and are easily separated, 2863. There must be innocence and charity that truth may be conjoined, 3111. Good is not good, neither is it fruitful, until man is regenerated; because, until this is the case, good has not in it its very soul, 3186. Charity towards the neighbor is a life according to the precepts of the Lord, 3249. He who lives in charity receives truths from the Lord suitable to his good, 3267. They who are not in charity, but only in the science of the knowledges of faith, cannot at all see in the Word the interior things which relate to love and charity, 3416, 3773, 3793. But the Word is unclosed or open, when love to the Lord and charity towards the neighbor are regarded as principles, 3773, 3793. Charity, which appears only in an external form, and is not in the internal form, is not charity, nor ought it to be so called, but charity itself ought to be in the internal form from the affection of good, 3776. To know or understand truth, to will truth, and to be affected with truth or charity, succeed each other in the regeneration, and those things are afterwards contained in charity, in their order, 3876, 3877. Charity seeks no recompence, but is from the affection, 3887. The delight of the affections of good and of truth, or the delight of charity, is unknown to those who are in the delight of evil and the false, 3938. See DELIGHT. If men would only use their reason, they might know that love to God and charity towards the neighbor constitute the whole difference between men and beasts, and that they constitute the heavenly life itself, 3957. Unless the doing good is conjoined with willing good and thinking good, there is no salvation; that is, unless the external man be conjoined to the internal, 3987. All truths have respect to love and charity as their principle and end, and ought to be implanted in it, 4353. Heaven consists in love to the Lord, and in charity towards the neighbor, 4776. Charity towards the neighbor is the affection of good and truth, and the acknowledgment of self as nothing but evil and the false; these things in the internal sense are contained in the Lord's words, Matt. xxv. 35, 36, 4956. Hence those who are in true charity attribute no merit to themselves, 6388-6393. See MERIT. Charity or good is in the first place, and truth in the second, and how much good there is in the church when this order prevails, 6272, 6273. While man is regenerating, good is in the first place actually, and truth apparently, 3701. See REGENERATION. They who do good from truth, and are not yet in good, are in the ultimate of the Lord's kingdom, 6396. They who do good from truth, but not as yet from good, do works not of truth, still less of good, 6405. They induce a want of order in the will, because the interiors are almost closed, 6406. The Lord is present in the good of charity, 6495. The doctrine of charity is amongst the things which have been lost; yet the Word is nothing else but this doctrine, 6632. Because the doctrine of charity is lost, the doctrine of faith is much alienated from truth, 6633. See the seriatim remarks on the doctrine of charity, 6627-6633, 6703-6712, 6818-6824, 6933-6938, 7080-7086, 7178-7182, 7255-7263, 7366-7377, 7623-7627, 7752-7762, 7814-7821, 8033-8037, 8120-8124, 8252-8257, 8387-8394, 8548-8553, 8635-8640, 8742-8747, 8853-8858, 8958-8969, 9112-9122. Charity is not to be exercised towards all promiscuously, 6703. Charity consists in per-forming uses from the love of the heart, 7038. Love is the source of the life of man, and that the ruling love is that source, 7081. Love and faith, in the spiritual world, are like heat and light in the natural world, 7082-7084. Spiritual heat or love, and spiritual light or faith, come from the Lord as the sun of heaven, 7083, 7625. All in the other life are consociated according to loves; in heaven according to love towards the neighbor and towards the Lord, and in hell according to the loves of self and of the world, 7085. It cannot be known what good is, unless it be known what love to the Lord and love or charity towards the neighbor is, 7178-7182, 7255. Nor can it be known what evil is unless it be known what the love of self and of the world is, 7178, 7255, 7366. Nor can it be known what the truth of faith is, except from good, nor what the false is, except it be known what evil is, 7178. There are two faculties, the understanding allotted to the truth of faith, and the will to the good of love; these faculties are conjoined with those who are in good, but not with those who are in evil, 7179. They ought not to be separated, 7180. It is necessary for man to know what good is, that he may know what heaven is, and to know what evil is, that he may know what hell is, 7181. The life of charity according to Christian precepts is saving, but not a life according to natural good, 7197, 7761. The good of love to the Lord is called celestial good, and the good of charity towards the neighbor is called spiritual good, 7257. The doctrine of love to the Lord is most extensive and mysterious; the doctrine of love and charity towards the neighbor is extensive, but not so mysterious, 7258. Inasmuch as this latter doctrine is extensive, the ancients reduced charity towards the neighbor into classes, and gave them names, 7259, 7260. Those names were given them from heaven, 7261. Their doctrine of charity taught in what manner charity ought to be exercised towards those who are in each class, 7261. Hence such names occur in the Word, where they signify those who are such spiritually, 7262. See LOVE OF SELF. They who are in the good of charity cannot lose anything, and they remain to eternity, because, by the good of charity, they are conjoined to life itself and to the Eternal, that is, the Lord, 7506, 7507. There are two things which proceed from the Lord, good and truth, but they are united both in their proceeding from him and in heaven; in the church they are charity and faith, which in like manner ought to be one, 7623, 7624. See below, Charity and Faith. Every one may see from natural lumen, that good and truth agree together, not evil and truth; and that experience testifies the same thing, 7627. All things in the universe have reference to good and truth; thus all things of the church to charity and faith, 7752-7754. The good of charity has its quality from the truth of faith, and truth has its essence from that good, 7759. Good also has its quality from the copiousness of truths and their connection, 7760. Spiritual good is alone saving, because spiritual good is a plane for the angels, but not natural good; for the latter is drawn away as easily into what is false and evil as into what is true and good, 7761. The confidence which is of faith is from the good of love, not from faith separate, 7762. See FAITH. Man is so created as that he can look above himself, and beneath himself, 7814. He looks above himself when he looks to his neighbor, his country, the church, heaven, especially to the Lord, 7814, 7815, 7817. To look above himself is to be elevated by the Lord, 7816. He looks at the world and at self when he looks at those things which are of heaven and of the Lord from behind, 7817. To look above self, and beneath self, is to regard the one or the other as an end, and to love it above all things, 7818. Man may love self and the world, also eminence and opulence, but as means to an end, 7819; and that in such case it is good, 7820. Man is distinguished from the brutes by the capacity of looking above self; to look beneath self is to be a beast, but to look above self is to be a man, 7821. The difference between living according to the precepts of faith, and according to the precepts of charity, is as the difference between man in his unregenerate and regenerate state, 8013. Charity is an internal affection of doing good, and the delight of the life, 8033. With those who are in charity there is heaven and the church; these also are the regenerate, who have a new will and a new understanding, 8036. They who are in the love of self and of the world do not know what charity and faith are; neither do they comprehend what it is to do good without recompence, and that this is heaven; rather, they believe that there is nothing of joy if they be deprived of the joy arising from the glory of honors and wealth, when yet heavenly joy then commences, 8037. It is believed that giving to the poor, assisting the indigent, and doing good to every one, is charity, but charity extends much further, 8120, 8121. It consists in doing what is right, just, and good in every work, and in all employments, ill. 8121, 8122. The reason is, because man, a society, a man's country, the church, the kingdom of the Lord, and generally what is good and just, are the neighbor, 8123. With those who are in charity from internal affection, it pervades all and everything which they think, speak, will, and act, 8124. A life of piety without a life of charity is of no avail, but with it, it avails everything, 8252. What is meant by a life of piety, and what by a life of charity; that the latter consists in uses, 8253. The worship of the Lord consists in a life of charity, 8254; sh. 8255. Man remains of such a quality as is his life of charity, and not such as his life of piety without charity, sh. 8256. The life of charity is according to the precepts of the Lord, and is spiritual; but to do what is just and honest without it is civil and moral life, 8257. The unregenerate do not know what the good of charity is, 8462. Charity consists in doing well to the internal of man, that is, in such benefactions as conduce to the spiritual life, and in conjoining with it such benefactions as conduce to external welfare at the same time, with a prudent regard that the former always accompany the latter, 9209. When any one does good for the sake of good, or for the sake of truth, it is for the sake of the Lord, 9210. This ought always to be the head, and self or gain the sole of the foot, 9210. To love what is good and true for the sake of what is good and true, is to love the neighbor and God, 10,310. To do what is good and true for the sake of what is good and true, is to love the Lord above all things, and the neighbor as one's self, 10,336.

2. Charity and Faith.-Charity saves, not faith without charity, 379, 389. Charity, or love and mercy, is the only bond which conjoins the Lord and man, 379. They who place the essential of salvation in faith, do not even attend to or see what the Lord so often said concerning charity and love, 1017, 2373. Charity is received from the Lord by means of faith, 393. See FAITH. With a person about to be regenerated, seed cannot be rooted except in the good of charity, 880. The illumination of a regenerate person is from charity, not from faith, 854.

All the precepts of the Decalogue, and all things of faith, are grounded in charity as their essence, 1798. In the last times there is no faith, because no charity, 1843. The fruits of faith are good works, and good works are of charity, and charity is of the Lord, consequently he himself is in it, 161, 1873. They who are in faith without charity have no conscience, 1076, 1077. There is no faith where there is no charity, 654, 1162, 1176. They who are in no charity cannot acknowledge the Lord, and if they profess him, it is a mere external thing, or from hypocrisy, 2354. None are saved by faith, but by the life of faith, which is charity, 2228. The truths of faith do not save, but the goods of charity in the truths of faith, 2261. Faith cannot be given but in its life, that is, in love and charity, exemplified, 2340, 2349. Those who are in the good of charity easily receive the truths of faith, 2049. See NATIONS. Doctrinals of faith are of no effect unless they have charity in them, because they respect charity as their very end, 2049, 2116. Faith has been separated from charity, and regarded as the means of salvation, in the degree that self-love has prevailed, 2231. Charity is a celestial flame, and faith thence derived is like the light of spring, but faith separate from charity is like the light of winter, 2231, 7625. They who separate faith from charity make charity meritorious in the other life, 2371, 2380. It has been matter of controversy from highest antiquity whether the primogeniture belongs to charity or faith, 2435. Charity without faith is not genuine charity, and faith without charity is not genuine faith, 2839. From various reasonings it would appear that faith is prior to charity, or truth superior to good, but it is a fallacy, 3324. They who make faith, and not charity, the essential, may be in the good of truth, yet not so much in heaven, or so conjoined to the Lord, as they who are in the good of charity, 3459. Those who do good from faith, and not from charity, are more remote from the Lord, 3463. Faith is the external form of charity, and charity the internal of faith, 3868, 3870. Without charity, faith is lifeless and filthy, 3870. The truths of faith cannot be accepted except by conjunction with the good of charity and love, ill. 4368. How much good there would be in the church if charity were in the first place and faith in the second, ill. 6269. An idea concerning good and truth, or charity and faith, may be formed from the sun, and the light thence derived, such as it is in the spring, and such as it is in the winter, 7625. When the light and the heat are conjoined, man is compared to a garden, and when they are not conjoined, to a wilderness, 7626. The first principle of the church is charity, and it enters by an internal way; the second is faith, which enters by an external way, 7755, 7756. Their conjunction is effected in the interiors of man, wherein good adopts truth, 7757. By conjunction with good or charity, faith becomes charity, 7758. Faith itself is an internal affection for what is true and good, and this is, the ground of its conjunction with charity, 8034. They who are in genuine charity and faith, know that the all of charity and faith is from the Lord, 8035. Seriatim remarks concerning charity and faith, 9239-9245, 9363-9369, 9443-9454, 9585-9591, 9701-9709, 9796-9803, 9974-9984, 10,167-10,175, 10,318-10,325, 10,386-10,392, 10,519-10,522, 10,591-10,597, 10,714 -10,724, 10,740-10,749, 10,760-10,766, 10,773-10,781, 10,789-10,806, 10,815-10,831.

3. Charity in worship and the Church.-The church is one if all have charity, notwithstanding the diversity of worship and of doctrinals, 1285, 1316, 2385, 2982. Charity, which is of the will, not the doctrinal of faith, constitutes the church, 809, 1798, 1799, 1834, 1844. They who are of the external church possess the internal in worship if they have charity, 1100, 1151, 1153. See INTERNAL, WORSHIP. The church is spiritual from charity, not by professing faith without charity, 916. The church in process of time recedes from charity, 1327, 1334, 1335. Every one may know from charity whether he is in the internal of worship, 1102, 1151, 1153. Charity prevailed in the ancient church, and therefore it was one, though it was spread over many kingdoms, 2385. See CHURCH. The spiritual church is everywhere various as to truths, but it is one by charity, 3267. The church is not the church unless doctrinal truths are conjoined with good of life, 3310; but when that is the case, notwithstanding the variety of doctrinals, it is one, 3451, 3452. There is not any church where charity is not acknowledged for the essential of the church, ill. 4766. The internal of the church is charity towards the neighbor in will and in act, and thence faith in perceiving, 4899. Hence the genuine love of the Lord and genuine worship are testified by charity and its exercises, and not merely by outward veneration, 5066, 5067. The church does not consist in the truths of faith, but it exists where charity is, 5826. How much good there is in the church if charity be in the first place, and faith in the second, ill. 6269. How much of evil, if faith be in the first place, and charity in the second, 6262. The doctrine of charity was the prevailing doctrine in the ancient churches, and hence they derived their wisdom, 6628, 6629.

4. Various particulars concerning Charity.-Angelic life consists in use and the good works of charity, 454. The angels are forms of charity, 553, 3804. Those who have the life of charity come into heaven immediately, from experience, 318. 'When the Word is read, it is vivified according to every one's state of charity and innocence, 1776. The spheres of charity and faith, which are perceived as odors in the other life, are most delightful, 1519. Concerning the doctrinals of love and charity known to the ancients, and which are now lost, 3419, 3420. See DOCTRINE. The regenerate are, as to their spirits, forms of love and charity like the angels, 3804, 4735. Charity exemplified in the case of a judge who condemns an offender, 4730. The simple know and acknowledge what charity is, not what faith separate is, 4741, 4754. The doctrinals of the ancient church were doctrinals of charity, and their knowledges and scientifics consisted in knowing what their rituals, and the objects of the world, represented, 4844. Those who have lived in the good of charity come into all wisdom in the other life, 5859. The celestial kingdom and the spiritual kingdom are conjoined by charity towards the neighbor, because charity is the external of the celestial kingdom, and the internal of the spiritual kingdom, 5922; compare 6425, and see MUTUAL LOVE. In the former case it is called mutual love; in the latter, charity, 6435. When the angels communicate their good to another so as to be willing to give all, an augmentation of good flows in; but if they think of recompense it is dissipated, 6478. All in heaven are kept in a front aspect with the Lord, by love towards him, and by charity towards the neighbor, ill. 9828.


362


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 363

       CHAUNTING OF THE LAND [decantatio terrae]. The best fruits or praises of the earth signify the more excellent things of the church, 5618. See SINGING, MUSIC.


363


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 364

       CHECKERED [tesselatum]. See GARMENT.


364


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 365

       CHEDORLAOMER [Kedorlaomer]. Chedorlaomer and his vassals signify apparent goods and truths, 1667; and these in the external man, 1671. See also 1685, and the articles ELAM, SHEM.


365


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 366

       CHEEK-BONE [maxilla]. To smite the cheek-bone signifies to destroy truth, 9048.


366


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 367

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 367

       CHEMOSH [Kemosch]. See MOAB.


367


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 368

       CHERETHIMS. See EGYPT (Caphtorim).


368


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 369

       CHESED [Kesed]. See NAHOR.


369


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 370

       CHERUB. Cherubim signify the providence of the Lord, to prevent man's entering of himself into the mysteries of faith, 308, 6832, 9391. The Lord's dwelling between the cherubim signifies the Lord in such a state of providence, 3384. The word cherub was derived from remote antiquity, like the divine names, 4162. Cherubim signify foresight and providence, 6367. Cherubim, palms, and flowers engraved on the walls of the temple, signify providence, wisdom, and intelligence, 8369. Cherubim signify the guard and providence of the Lord, to prevent access to himself; except by good, 9277 at the end; and to prevent the good, which from the Lord is in heaven and with man, being injured, 9506; sh. 9509. There being two cherubim denotes the celestial and spiritual good by which he is approached, 9523. They also denote a guard to prevent spiritual good and celestial good being mixed together, 9673.


370


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 371

       CHILD. See Boy, GIRL, INFANT.

CHILDHOOD [pueritia]. Infants and children are in celestial things more than adults, because they are in love towards their parents, and in mutual love and innocence, 1453. The good of these loves flows in from the Lord, and serves as the plane for receiving truths in after life, 10,110. But the delight of learning in childhood is only external, not regarding any end, 1472, 1480. It opens the way for the celestial, the spiritual, and the rational to flow in, 1495. See INSTRUCTION. The celestial affections of love with which infants and children are imbued flow in without knowledges, and are stored up for future use, 1450. See REMAINS. Worldly and sensual things adjoin themselves in childhood, and can only be discriminated and separated as knowledge is attained, 1547, 1557. Hence instruction and knowledge must precede temptations, 1661, 3701. Childhood and youth signify states of the affections of good and truth, 3254. By the truths of infancy and childhood the angels of God ascend from earth to heaven as by a ladder, and by the truths of adult age they descend from heaven to earth, 3701. From infancy to childhood man is merely sensual; from childhood to youth communication with the inner natural is opened, 5126. From early infancy to early childhood man is introduced by the Lord into heaven, among celestial angels, and held in a state of innocence; but from this period he gradually puts off this state of innocence, and comes into the affection of charity, and among spiritual angels, 5342. See INFANT, MAN.

CHILD, TO BE BIG WITH [gravida esse]. See WOMB.


371


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 372

       CHINESE, THE [Chinenses]. The Chinese, and a representation of their genius, seen by the author; they were instructed concerning the Christian doctrine, that it prescribes love above every other, 2596. CHISEL. See AXE, TOOL.


372


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 373

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 373

       CHITTIM. See ELISHAH.


373


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 374

       CHOIR [chorus]. Concerning the rhythmical speech of certain spirits, forming a sort of choir when heard by the author, 1648, 1649. Concerning the easy initiation of Gentile spirits into choirs, 2595. A choir of the Chinese, 2596. On the formation of visible representatives by choirs, 3350; compare 2596. How choirs act in unity, though the number may be many myriads; and thus that the universal heaven is one from mutual love, and from love to the Lord, 3350. The more numerous they are, so much the more distinct and perfect, 3350. It is by choirs that inauguration into unanimity is effected, and that they are successively more interior, 5182. The spirits of Jupiter are much delighted with angelic choirs, 8115. In ancient times it was permitted to express spiritual delights by choirs, or by dancing and singing, as mentioned in the Word, where these things signify the joys belonging to the affection of truth grounded in charity, 8339. See Music.


374


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 375

       CHOSEN, OR ELECT, THE [electum], denotes what is well pleasing, 2922. The chosen (or elect) are those who are in the life of good and of truth, 3755 at the end, 3900. Their election precedes the marriage of good and truth, 3805. There is no election and reception into heaven from mercy, according to the opinion of the vulgar, 5057, 5058 at the end, 8700, 10,659. But the election of the good is universal, 7051.


375


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 376

       CHRIST [Christus]. In the internal sense by Jesus is signified divine good, and by Christ divine truth; and by both the divine marriage of good and truth, 3004. That by Jesus is signified divine good, 3005; and also the complex of all doctrine and worship, 3006. That Christ is the same as Messiah, anointed, and king, sh. 3007, 3008. And that Messiah, anointed, and king, is the same thing as divine truth, sh. 3009. Hence what is the regal principle, and what the priestly principle of the Lord, 3009. The divine spiritual proceeding from the Lord's divine human is one with the divine truth, or Christ, 4669. By false Christs are signified truths not divine, or falses, 3010. They who profess themselves Christians, and do not live according to the precepts of the Lord, worship false Christs, 3732 at the end.

CHRISTIANS [Christiani]. Concerning the state and lot of the Gentiles (or nations) in the other life, as compared with that of Christians, 2597. See GENTILES, NATIONS. Christians at this day are without faith and charity, in contempt, aversion, and enmity against the truths of faith and the Lord; and in intestine hatred one against another, 3489. See NATIONS, CHURCH (4).


376


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 377

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 377

       CHRYSOPRASUS. See PRECIOUS STONES.

CHRYSOLITE. See PRECIOUS STONES.


377


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 378

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 378

       CHRYSTAL [crystallus]. See CRYSTAL.


378


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 379

       CHURCH [ecclesia]-

1. The Most Ancient Church.-Concerning the most ancient church, its celestial state, etc., 597, 608, 1114-1125. It was called man or Adam, and its members are high above the head, 1115. They have beautiful habitations and delightful auras, 1116. They are in the highest light, 1117. They had internal respiration, which is described, 607, 608, 1118-1120. Accordingly, their speech was not a speech of words, but was effected by expressions of the face and lips, 1118. They enjoyed perception like that of the angels with whom they communicated, 607, 895, 1121. They had the law inscribed on them, 1121; the Word not being written in their time, but revealed, 2896. In terrestrial and corporeal things, they saw only spiritual and celestial things, and cared for nothing else, 920, 1122. They had delightful dreams and visions, and hence their paradisiacal representations, 1122. With them, goods and truths were inseminated in the voluntary part, not so with the ancient or spiritual church, 895. The difference between the quality of these two churches described, 597, 607. The antediluvians (when the most ancient church had declined) saw nothing but worldly and corporeal things in the objects of the senses, 920. The knowledge of representatives and significatives was from the most ancient church, 2896; those who collected them for the use of posterity being signified by Enoch, 2896. The most ancient church existed in the land of Canaan, 3686. See CANAAN. The most ancient church, the ancient, and the Christian, agree as to internals, for they are one, 4489. The difference of genius between the man of the most ancient, and the man of the ancient church, ill. 4493. See CELESTIAL. The most ancient church had not the externals of worship, nor could they have received them unless their internals were closed, 4493. The Lord was expected by the third generation of this church, 1123; and by their posterity, when the church declined, but with a difference, 1124. The remains of the most ancient church were the Hittites and Hivites, 4447, 4454. Also the Nephilim or giants, 4454. This church was informed concerning the things relating to eternal life by immediate commerce with the angels of heaven, 10,355. The period when it flourished is called the golden age, 10,355. Hamor and Shechem were remains of this church, and committed an enormous sin when they submitted to circumcision, 4493. Had the man of the most ancient church read the historical or the prophetical word, he would have seen the internal sense without any previous instruction, 4493.

2. The Ancient Church.-The ancient church was altogether of another temper compared with the most ancient, and was formed in the intellectual part, 640, 641, 765. It was instructed by doctrinals, 609; and had no internal communication with heaven like the most ancient, 784. The church Enos, and its quality, 1125. The church Noah, and its quality, 1126. The church Shen, and its quality, 1127. The ancient church represented as to its quality, when it began to decline, 1128. Through how many kingdoms the ancient church was spread, 1238, 2385. That by Eber in Syria, a new church was established, 1238. What was the quality of the church from Eber; that it was in externals, and was instituted when the ancient church was adulterated, and turned into idolatry, 1241. The ancient church had a written Word which was lost, and it consisted of historicals and propheticals, 2897. It was derived from the representatives and significatives of the most ancient church, and was divine, 2897. Confirmation of this fact from the prophecy of Balaam, 2898. See WORD. Concerning the doctrinals of love and charity in the ancient church, and concerning representatives and significatives, 3419, 3420. See, DOCTRINE, REPRESENTATION. The ancient church, like the most ancient, existed in Canaan, and hence the places there were representative, 3686. The statutes and laws commanded to the posterity of Jacob were known in the ancient churches, 4449. In general there were three churches after the flood, the first named after Noah, the second from Eber, the third from Jacob and afterwards from Judah and Israel, 1327. The ancient church was a representative church inasmuch as their external rituals corresponded with their internal worship, not so with the church descended from Jacob, 4288. The Canaanites and Perizzites were remains of the ancient church, 4516, 4517. See HEBREWS. The traditions of the most ancient church were the source of their knowledge of the things of eternal life, 10,355. They were in spiritual good, and their period is that of the silver age, 10,355. Circumcision was known in this church, and emanated from it to many nations, 4462. They knew the essential doctrines of the church, but they were led to them by representatives, 4904.

3. The Jewish and Israelitish Church.-The Hebrew or Syrian church in the time of Abram had so far departed from the truth as to be idolatrous, 3031. See HEBREWS. In his stock, however, the genuine principle of the church was capable of being represented, 4208. Hence the representative of a church, but not a church, was raised up amongst the posterity of Jacob, 4281. See JEW, REPRESENTATION. This consisted of the same external rituals as the representative church, but without the corresponding internals, ill. 4288, 4680. The internals of the ancient church had reference to charity, which was to them the essential of the church, not so with the posterity of Jacob, 4680. A church merely representative is not a church, 3480. But all the representatives of the Jewish church contained in them all the arcana of the Christian church, 3478 at the end; such things having been representative of the interior things of the church and of heaven, 10,149. The Jews were not led by such representatives to internal things as were the men of the ancient church, 4904. Hence the Jewish church never was a church beginning from charity, but only the representation of one, 2910. It was not a new church, but only a resuscitation of the ancient church, 4835. Abraham was ordered to go to the land of Canaan, and this land was given to his posterity for the sake of the representation of heavenly things, 3686. Angels communed viva voce with the Israelitish church, because the men of that church were not interiorly receptive of influx and illustration, 10,355. The period of this church is called the age of brass, 10,355. The external form of the Word was changed on account of the Israelites; its internal remaining the same, 10,603. They understood nothing but the letter, 4493. The rite of circumcision enjoined upon Abram was not a new rite, but had been practised in the ancient church, 4462.

4. The Christian Church.-In the primitive church they loved one another as brethren, 1834. As to internals the Christian church is the same as the ancient church, but it differs in regard to externals, 1083. Churches necessarily differ as to truths and externals; so also societies; and individuals in societies; their unity consists in willing and doing good, 3451. The differences of doctrine in the Christian church would not divide it if they were in charity, 1799. A proof that charity has perished in the Christian church is the fact that they excommunicate and defame those who differ from their expressed dogmas, while those who attend to the doctrines and the duties enjoined by the church, though they live the very opposite of a life of charity, are recognized as good Christians, 4689. Churches perish by separating faith from charity, by litigation concerning truths, etc., when the good of charity no longer illustrates doctrine, 6269, 6272. When charity dies in a church, a new one is instituted by the Lord, and rarely among those with whom the old church existed, 2986. The same will be the case at this day with the Christian church, 2986. The new church will be established with only a few among them, 3898; for there is scarcely any faith at the present day in consequence of there being no longer any charity, 3898. The real quality of the church at this day, both as to internals and externals, and how wicked they appear in the other life, 3489. The difference between the most ancient church and the Christian church is as the difference between the light of the sun and that of the moon, 4489. But compared with the ancient church, the Christian church has the capacity of enjoying fuller light, 4489. Jacob, as a father, represented not only the ancient church, but the primitive or Christian church, 4706. The Christian church is the fourth in course of time, 4706. In general, there are two churches, the celestial and the spiritual, 5113. See CELESTIAL. The Christian church has passed through four states, 3754, 3899, 4058, 10,134. The last is its night, to which succeeds the dawn, or a new church, 10,134. Concerning its gradual perversion and our Lord's prediction in Matt. xxiv., 3655, 3353-3356, 4229. See JUDGMENT, CONSUMMATION, VASTATION. The Gentiles of this day are in a clearer perception than Christians, and the church is transferred to them, 9256. The Christian church is the same with the ancient church and the Jewish, the interior things of the latter being the things of the Christian church, 4772. The internals of the church as taught by the Lord, were known to the ancients, but he abolished representatives, 4899, 4904. Accordingly the Christian church was not to be led by representatives to internal things, but was to know them without representatives, 4904. Internal truths are not revealed until the church is vastated, lest they should be profaned; on this account the Lord came into the world, and now also the internal sense of the Word is revealed, 3398. It is by means of the Word that the Christian church communicates with heaven, 10,355. Its period of declension is the age of iron and clay, 10,355.

5. Passages of general application.-See LOVE, CHARITY, HEAVEN, WORSHIP, DOCTRINE, FAITH, INTERNAL, EXTERNAL. Every church in process of time decreases and is contaminated, 494, 502, 1327; or recedes from charity, and produces evils and falses, 1834, 1835. The vastation of the church ends in the rise of a new one, 407-412. See VASTATION. It is restored amongst the Gentiles, 1366. Somewhat of a church is always preserved, otherwise the human race would perish, 468, 637, 931; because the church is as the heart and lungs, 637, 931, 2054. In the spiritual church the new birth is effected by doctrinals of faith, which, being implanted in the mind, become the ground of conscience, 765. Charity, not faith separate, constitutes the church, 809, 916. The church would be one, if all had charity, although they should differ as to worship and doctrinals; thus charity constitutes the church, not doctrinals, 1285, 1316, 1798, 1799, 1834, 1844. The internal and external constitute one church, 409. The internal consists of those who are regenerate, the external of the unregenerate who are in the doctrine and worship of the church, 1083, 1098, 6587. Those who live in charity without knowing anything of the internal man, constitute the external church, 1100, 6587. The external without the internal is an idolatry, 1242. The external is a mere body which is nothing unless the internal vivify it, 1795. Worship was made external, lest the internal principle should be profaned, 308, 1327, 1328. There is an internal church true and corrupt, and an external true and corrupt, 1238. The church is compared to the rising and setting of the sun, to the times of the year; also of the day, and likewise to metals, 1837. A woman denotes the church, 252, 253. See WOMAN. Concerning the church, celestial and spiritual, what is the quality of the one and the other, 2669. Concerning the first and succeeding states of the spiritual church, and of spiritual things. See REGENERATION. The state of the church is successively changing, still the kernel is always preserved, 2422. The church would be as the Lord's kingdom, if all had charity, 2385. The last judgment is the last time of the church, 2118. In what the consummation of the several churches which have existed on this globe has consisted, 2243. The Lord came into the world that he might save the spiritual, 2661. They who are within the church ought especially to be purified from evils and falses, because they can render holy things impure, 2051, 2054, 2056. The communication of heaven with the human race is by the church, because the church is like the heart and lungs, 2853. All men who are in the Lord's church, although dispersed through the globe, still make as it were one, as in the heavens, 2853. States of the church compared to times of the year and of the day, 2905. Every church decreases, and this even to no charity, and at length to hatred against others, 2910. The reason is, because hereditary evil increases with time unless families become regenerate, 2910 at the end. A new church is rarely, if ever, raised up by the Lord from the men of a former church, but from the Gentiles which were in ignorance, 2910, 2986; the reason is, they have no falses opposed to the truths of faith, 2986, 4747. Various churches form one church, when love to the Lord and charity towards the neighbor is the essential, not when faith is, 2982. The church is compared to a bride; and in ancient times, vessels of silver, and of gold, and garments, were given to a bride, to signify truth, good, and their adorning, which are of the church, 3164, 3165. See BRIDE, BRACELETS. The church of the Lord extends to Gentile nations; and the Gentiles who are in good easily acknowledge many truths from themselves, 3263. Even the tacit acknowledgment and worship of the Lord, and his presence with them, is involved in their reception of good, 3263. They constitute the spiritual church, which is everywhere various as to truths, but one by charity, 3267. There is no church unless the truths of doctrine are implanted in the good of life, 3310. Concerning the first state of the perversion of the church, 3353, 3354. There is only one doctrine of the church, viz., the doctrine of charity towards the neighbor and of love to the Lord, 3445. Although doctrinals are various, still the church is one, if all have charity, 3451, 3452. The Word is unclosed to churches in their infancy, because love to the Lord, and charity towards the neighbor, is assumed as a principle; but afterwards, when faith is so assumed, the Word becomes closed, 3773. The knowledges of doctrinals, that is, the Word, must precede before the church can be established, 3786. There would be no church unless man was spoken to in the Word by exterior truths, ill. 3857. The churches which have existed were in external truths, 3857. They are not of the church who are in the affection of truth and not in good, and who are in the affection of good which is not productive of truth, 3963. The church is the foundation of heaven, 4060. That man is the church, 4292. That they who are of the vastated church are removed from heaven by a cloudy mist, caused by au inundation       of falcon, 4423. That life makes the church, not doctrine thence separated, 4468. The human race would grow insane and be extinguished, if there were no church, 4545. The church which commences from faith has no other regulator than the understanding; but the church which commences from good has for its regulator charity, and the Lord, 4672. The church in process of time usually declines to faith, 4683, 4689. There is no church where there is not an acknowledgment in life and doctrine, that the human of the Lord is divine, and thus one with the Father, sh. 4766. Neither is there any church where charity is not acknowledged for an essential of the church, 4766. Concerning the representation of the man of the celestial church as to the voluntary part, and of the man of the spiritual church as to the intellectual part, throughout the Word, 5113. They who are in the affection of truth do not remain in the doctrinals of their own church, but search the Word, and see whether they be true, ill. 5432, 6047. The man of the church was heretofore in interior things; but at this day in what is external, or the body, 5649. Man ought to be in the good of truth, that he may be a church, 5826. The Word ought to be searched, to know whether the doctrinals of the church are true, otherwise truths would be estimated only from the soil in which they are propagated, and their birthplace, 6047. See FAITH. How much good there would be in the church if charity was in the first place and faith in the second, ill. 6269. But how much evil there is when faith is in the first place and charity in the second, 6272. That charity is actually in the first place, and faith apparently,-see TRUTH, REGENERATION. They who are in the external church, do not elevate the thoughts higher than to the Lord's divine natural, but it is otherwise with those who are of the internal church, 6380. The church is not a church from having the Word, from knowing the Lord, and from sacraments, etc., but from living according to doctrine derived from the Word, 6637. The man of the spiritual church is infested in the other life by scientifics and falses, and is thereby purified so as to be capable of being elevated into heaven, 6639. Man is a church, and howsoever such are dispersed, they make the church in general, 6637. They who are in the externals of the church in simple good, and in the literal sense of the Word receive the internal by influx, but obscurely and generally for want of interior truths, 6775. See NATURAL, SPIRITUAL. It is worse with those who are of the church, and are vastated, than with those who are out of the church, the reason why, 7554. Who they are, and of what quality, who are of the internal church, and who of the external church, 7840, ill. 8762. Heaven is as one man before the Lord, and also the church, 9276 at the end. The Lord is conjoined with the human race by the good of charity and by the church, 9276. See MAN. The three classes of men who constitute the church, described, 9276. The good of charity constitutes the spiritual church; the good of, love to the Lord, the celestial church, 9277. He who is in the internal of the church is in the external also, for the internal is of the will, and the external of action, 9375. No one is really in the church except he is in it internally, 10,698. The Lord himself is heaven and the church; thus all in all, because he dwells there in his own, and not in the proprium of any, 10,125, 10,151, 10,157. The states of the church decreasing from love and light, are compared with the state of man decreasing from infancy to old age, 10,134. There have been four churches, the most ancient or celestial church, the ancient or spiritual, the Israelitish, and the Christian; and their times are meant by the golden, silver, brazen and iron ages, 10,355. Concerning the revelations in those four churches; that in the first there was communication immediately with heaven, in the second by correspondences and representatives, in the third by a living voice, and in the fourth by the Word, 10,355. See the preceding articles, 1, 2, 3, 4. If there were no church wherein the Word is received, the human race would perish, 10,452. The external of the church and of worship without the internal is the same as hell, 10,546. Summary of doctrine concerning churches, 10,760-10,766. That which makes heaven, makes also the church with man, 10,760. The church is where the Lord is acknowledged, and where the Word is, 10,761. The church is internal and external; that which is in love, and that which is in faith, 10,762. There ought to be doctrine of life, which is the doctrine of charity and faith together, 10,763, 10,764. They who are out of the church and live well, are in communion with the church, 10,765. They who are of the church thus understood, will be saved; they who are not, will be damned, 10,766.

CHURCH-MILITANT [ecclesia pugnans]. The Lord's church is called militant before regeneration, the reason, ill. 59.


379


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 380

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 380

       CHYLE. The castigation and purification of the blood, of the serum, and of the chyle, correspond to the various modes of spiritual vexation and inauguration, 5173. These take place in order that evils may be separated, and goods collated for use, 5174. Certain spirits whose influx answers to the attraction and circulation of the chyle, described, 5180. Spirits only come into heaven, or the Grand Man, when they are representatively in the blood, 5176. See BLOOD.


380


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 381

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 381

       CICERO. Discourse with him in the spiritual world, 2592. See also HEAVEN AND HELL, 322; SACRED SCRIPTURES, 115; TRUE CHRISTIAN RELIGION, 273.


381


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 382

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 382

       CINDERS [favilla]. See ASHES.


382


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 383

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 383

       CINNAMON [cinnamonum]. Aromatic cinnamon denotes the perception and affection of natural truth, 10,254, 10,264. See CANE.


383


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 384

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 384

       CIRCLE [circulus]. The procedure of faith illustrated by the circle of things in man, from hearing and sight into the understanding, from thence into the will, and from the will into act, 3869, 4247. If action is obstructed, it falls into the endeavor to act, 4247. This circleexists by influx from heaven, 5288. The similar circle by which communications are effected, 5017. The circle of communication between good and truth compared with the circulation of the blood, 9300. The process of the regeneration of man, and of the glorification of the Lord's human principle, is described and illustrated by the circle of life with man, 10,057.

CIRCLE. See HALO.


384


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 385

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 385

       CIRCUIT [circuitus], signifies what is outermost, 2973. What is signified by those dwelling around about Canaan, 2973; and those round about Jerusalem, 4592. See BORDER, EXTREMITY, OUTERMOST.


385


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 386

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 386

       CIRCUMCISION denotes purification from filthy loves, sh. 2039, 2632, 7045. It was performed with knives made of flint, because flints or stones signify truths, 2039 at the end, 2046, 2799, 7044; and it is by the truths of faith that purification is effected, 2799. The performance of this rite on the eighth day, denotes that purification ought to be effected every moment, 2044. The uncircumcised within the church are they who are not in charity, howsoever they may be in doctrinals, 2049 at the end. Everything is called uncircumcised which impedes and defiles, as an uncircumcised ear, 2056. They were called uncircumcised who were in the loves of self and of gain, 3412, 3413. Circumcision was enjoined, because the foreskin in the ancient church corresponded to the defilement of good, but in the most ancient to its obscuration; wherefore with this latter there was no circumcision, 4462. All are circumcised who are spiritually circumcised, viz., purified from the love of self and of the world, sh. 4462. It was enjoined upon Abraham and his descendants as a representative sign that they were of the church, and was not a new rite, 4462. It effected initiation into the externals of the church, 4486, 4493. The pain after circumcision denotes lust occasioning anguish, 4496. The foreskin corresponds to the most external loves, viz., such as are corporeal and terrestrial, 7045. One uncircumcised in lips, denotes one who is impure as to doctrine, 7225. An uncircumcised ear denotes disobedience, and an uncircumcised heart is that which does not admit good and truth, 7225. Moses calling himself uncircumcised in lips, has respect to the nation of which he was the head; that its worship, which was merely external, was impure, 7245. When the angels entertain the idea of purification from natural defilements, as when any desire to be admitted into heaven, there is somewhat quick, like a rapid circumcision, represented in the world of spirits, 2039. Concerning the enormous sin of Hamor and Sheckem in the matter of their circumcision, as well as of the Jews who murdered them, 4489, 4493.


386


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 387

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 387

       CIRCUMFERENCE [peripheria]. See MIDDLE, CENTRE, BORDER. CISTERNS, BROKEN [ foveae fractae], signify doctrinals derived from the proprium, 2702. See VESSELS.


387


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 388

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 388

       CITADEL [arx]. See CASTLES.


388


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 389

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 389

       CITY [civitas]. A city or walled town signifies the spiritual principle of love and charity, or the celestial and spiritual things of faith, thus what is doctrinal; and also what is heretical, 402. Concerning certain spirits who build cities, hiding a secret thing therein, and presenting them to others, 2601. The goods and truths appertaining to man form as it were a city, or civil polity, and this from the form of heaven, and influx thence, 3584.

CITY [urbs]. See CITY [civitas]. Concerning cities and palaces seen in the other life, 1626, 1627, 940. The filthy Jerusalem, 940. Another Jerusalem, between Gehenna and a lake, 941. The Judgment of Gehenna, 942. By cities are signified truths, which form the mind; by their inhabitants good, 2268, 2451, 2712. The latter, therefore, signify the good of truth, or the good which dwells in truth, 2451. See in particular 4478; the reason being that every family of a nation was anciently a city, their cohabitation being so called. By cities of the earth are signified truths of the church, 7297. By city of bloods, the falsification of truth, 7297.


389


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 390

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 390

       CIVIL [civilis]. Civil life corresponds with spiritual life, and no idea can be formed of the one but from the other, 4366. Civil things are the things of the world, 10,789.


390


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 391

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 391

       CLAY [lutum], signifies the good of which the mind or man of the church is formed, 1300. In the opposite sense it signifies evil, sh. 6669. To tread the clay is to fashion falses, 1296, 7519.


391


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 392

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 392

       CLEANSED, to be [mundari], is to be sanctified, sh. 4545. See BAPTISM, WATER.


392


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 393

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 393

       CLEFT OF THE ROCK [fissura petrae], denotes an obscure and false principle of faith, ill. and sh. 10,582. See CAVE, ROCK.


393


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 394

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 394

       CLEMENCY [dementia]. The clemency of Jehovah denotes grace and mercy, 2412. Untimely clemency to the evil is not mercy, 2258. The wrath of Jehovah signifies his clemency, 6997. See also, 10,618.


394


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 395

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 395

       CLERGY [clerici]. See PRIEST.


395


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 396

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 396

       CLEAVE, to [findere]. See to CUT.


396


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 397

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 397

       CLOAK [pallium]. See Rolm.


397


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 398

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 398

       CLOSET, or SECRET CHAMBER [conclave]. See HOUSE.


398


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 399

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 399

       CLOSURE [clausura]. The closure outside the border or crown of gold made to the table of the tabernacle, signifies conjunction with truth from, the Divine, 9534, 9539, compare 10,187. See BORDER, SPHERE.


399


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 400

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 400

       CLOTHING or RAIMENT [tegumentum seu amictus], denotes the support of exterior life by inferior scientifics, 9003. See GARMENT, SCIENTIFICS. Clothing, or covering on all the glory, signifies the vailing of divine truth, 9433. See VAIL.


400


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 401

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 401

       CLOUD [nubes]. Clouds signify the obscure light in which the spiritual man is as compared with the celestial, 1043. All appearances, ignorances, and falsities, are clouds, 1043. Clouds of falsity arise from the voluntary proprium, 1047. Cloud denotes the literal sense of the Word, Preface to chap. xviii. Gen., also 4060, 4391, and sh. 6752. Clouds represent things affirmative and negative of truth, etc., according to their varieties, 3221. Cloud denotes the literal sense of the Word, and glory the internal sense, sh. 5922, 6343 at the end. Spheres of thoughts from societies are represented by clouds, 6609, 6614. Cloud denotes the obscurity of truth, also the literal sense, 8106. Falses derived from evils appear as mists, clouds, and waters, around those who are in the hells, 8137, 8138. The pillar of a cloud signifies the obscurity of truth tempering its internal glory, 8106. See PILLAR. Cloud denotes truth accommodated to reception, 8443. Cloud denotes the Word in the letter; the density of a cloud, or thick darkness, the Word in its lowest natural species, 8781. Even the angels are veiled with a suitable cloud, 6849. Because the Israelites were in obscurity, and in a false principle as to the truths of faith, therefore the Lord appeared to them on Mount Sinai in a thick cloud, and in smoke, and in devouring fire, 8814, 8819. The external sense of the Word without doctrine, which is glory derived from the Word, is the obscurity of a cloud, 9430. A pillar of a cloud denotes thick obscurity, thus the Word as received by those who are in an exterior principle without an internal, that is, who are not in illustration, 10,551. Cloud denotes the external of the Word, of the church, and of worship; it is also called glory, sh. 10,574. How the Lord manifested himself to the inhabitants of a certain earth, in a cloud which appeared lucid and in human form,-that it was an angelic society, in the midst of which was the Lord, 10,810, 10,811. See PILLAR. This appearance was according to reception with those spirits, 10,810.


401


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 402

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 402

       CLUSTER. See GRAPE.


402


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 403

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 403

       COAL. See FIRE.


403


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 404

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 404

       COAT [tunica]. See WAISTCOAT.

COAT OF MAIL [lorica]. Why the hole in the priest's robe is compared with the hole in a coat of mail, 9916.

COAT OF SKIN [tunica pellis]. A coat of skin signifies spiritual and natural good, ill. 294-297. Coats of hair, truths of doctrine of the natural or external man, 4676. Coat of various colors appearances of truth, 4742. See COLORS, GARMENT.


404


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 405

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 405

       COCKATRICE [regulus], signifies the evil of false derived from the sensual and scientific principle denoted by the root of the serpent, 251, 1197. Cockatrice serpents (Authorized Version, Scorpions) denote reasonings destructive of the truth, 3923, 9013. See SERPENT.


405


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 406

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 406

       COCK, OR COCK-CROW [gallus, seu gallinaceus]. Those who have no regard for their married partners represented by a cock, etc., 2745. Before cock-crow, signifies before the commencement of the New Church, 6073. Cock-crow signifies the last state of the church, 10,134. Cock-crow and the morning twilight are the same thing, hence it signifies the first time of the commencing church, 10,134. See TWILIGHT, MORNING.


406


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 407

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 407

       COFFER [capsa]. See ARK.


407


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 408

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 408

       COHABIT, to [cohabitare]. Cohabitation denotes conjugial love in the external sense, and in the internal sense the heavenly marriage union, 3960. See TRIBES (Zebulon).


408


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 409

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 409

       COITION, to be in [coire]. The first in coition of the flock signifies things spontaneous, or truths and goods which are from freedom, or from the highest affection, 4029. The next in coition denote things forced, or not of freedom, 4031.


409


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 410

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 410

       COLD [frigus]. The life of spirits who are in the science of the doctrinals of faith without love, is very cold and obscure, 34. Cold denotes the absence of love, or of love and faith, sh. 934, 4175. Man undergoing regeneration is in cold when he is in the life of the body and the world, 933. The expression "cold and heat," is predicable of those about to be regenerated; and "summer and winter" of the regenerate, 935, 936. "Day and night" are predicable in like manner of the understanding, 936. The heat of infernal spirits is turned to intense cold when they approach a society of good spirits, 825, 1528. This intense cold is signified by the gnashing of teeth, 4175. See TOOTH. In the hells there is thick darkness, which is from falses; and cold, which is from evils, 3340. There is also a lumen there, but it is extinguished on the first approach of truth; and likewise heat as of an unclean bath, which is turned into cold on the first apperception of any good, 3340. Infernal spirits are in cold and darkness in proportion as they are in hatred and falses, 3643. A state of cold and winter denotes aversion from the good of love, 3755; where the words "Pray that your flight be not in the winter" are explained. Cold does not signify the privation of all love, but the privation of spiritual and celestial love, ill. 4175. The ultimate Created spheres both in man and nature are dark and cold, 7270. Man is so far in darkness and cold as his internal is closed to heaven and the Lord, 9278.


410


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 411

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 411

       COLLECT, to [colligere], signifies to store the memory with truths, 679; and to collate them into a unity, 6112. When predicated of good it signifies to receive by influx, 8418, 8467, 8472. It signifies also to appropriate after instruction, 9273.

COLLECTIONS [collectiones]. The series of truths in the regenerate mind are so called, 5339. See FASCICLE, SERIES, SHEAF.


411


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 412

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 412

       COLLATERAL [collateralis]. Collateral good and truth, so called in subordination to spiritual consanguinities and affinities, 3665, 3676. See AFFINITY. It is such good as serves for the introduction of genuine goods and truth, and in which man is held until he can fully accept them, 4063. See GOOD, TRUTH, LABAN.


412


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 413

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 413

       COLON. See INTESTINES.



413


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 414

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 414

       COLORS Dolores]. See RAINBOW. Colors are produced by the rays of light flowing into somewhat obscure and snowy, or black and white, and are varied according to the temperature of these; some drawing more from the white, and some from the black, 1042, 3993, 4530. In spiritual things, the black is man's proprium, and the white is the truth and good which he supposes to be self-derived, while the rays of light proceed from the Lord as the sun of wisdom and intelligence, 1042, 1043. Colors are thus originated in the sphere of man's life, and can be seen by the angels, 1053. The colors seen in the other life far exceed those on the earth in splendor and beauty, 1053, 4530, 4677. All colors in the other life represent celestial and spiritual things, and there are some which were never seen in the world, 1624. Light flowing into objects produces fair colors if their forms are suitable, and unfair if the quality of the form and reception is unsuitable, 2715. The faces of evil spirits appear of a lurid cadaverous hue (a sort of yellow or brown, bordering on blue), 4417, 4798. The colors seen in the other life are, in their essence, variations of intelligence and wisdom, 4530, 4922, 4677, 9466, 9833, 9868. They signify something of good and truth, 4922. In proportion to their effulgence and qualification by purple, they are derived from the good of wisdom; and in proportion to their splendor and qualification by shining white they are derived from the truth of intelligence, 4530, 9466. [See also the author's treatise on Conjugial Love, 76.] They are the appearances of truth whereby the spiritual of the natural principle is known and distinguished, 4677. They signify the qualities of truth and its appearances, and they appear from the affections of good and truth, 4677. When the light by which the angels think passes into the world of spirits, it presents itself under the appearance of various colors, which far exceed the colors of this world in variety and beauty, 4742. They are so many appearances of truth derived from good, the latter being as the plane from which light emanates, 4742. The fundamental colors are red and white; the former, being derived from fire, signifies the good of love; the latter, being derived from light, the truth of faith, 9467, 9833, 9865. The colors which partake of red and its effulgence are derived from the inmost heaven; those which partake of white and its splendor, from the middle heaven, 9865. The signification of colors illustrated by a beautiful representation seen in the spiritual world, 7620-7622; and by a similar representation exhibiting the original state and decline of the spiritual church, 4328. The signification of the coat of many colors explained, 4677, 4741, 4742. Concerning the colors of the precious stones in the breastplate as a medium of revelation, see 3862, 9905, and under the word BREASTPLATE. The names of the several tribes were correspondent to the stones and their colors, but to what particular tribes they severally correspond is not mentioned in the Word, 3862. [See Ap. Rev., 915.] See PRECIOUS STONES, and the colors specified below.

RED [rubrum], denotes the good of love, and this from fire and from blood which are red, sh. 3300, 6379. It denotes natural good especially, 3300, 3320. In the opposite sense, the evil of the love of self, sh. 3300. White is predicated of truth, red of the good of love that is in truth, 9407. There are two fundamental colors, red, which signifies the good of love, and is derived from fire; and white, which signifies the truth of faith, and is derived from light, 9467, 9865. See also 3301, 4907, and the note at the end of WHITE. So far as any color partakes of red it signifies the good of love, 9467, 9833, 9873, compare 4530. Somewhat holy is evidently signified by the red cow, from the ashes of which the water of purification was commanded to be made, 3300, 9723. See BLOOD.

WHITE [album], signifies truth, also the righteousness and merit of the Lord, consequently his righteousness and merit in man; in which case it is shining. It also denotes self-righteousness, 3993, 4007. It signifies the truth of faith, and is derived from light; as red signifies the good of love and is derived from fire, 3301, 9467. So far as any color partakes of white it signifies the truth of faith, 9467, 9833, 9865, 9873. Truth, when it is presented to the eye in the other life, appears as discrete, small and angular, and also as white, 8458. White linen, and garments white as snow, denote holy truths, 5954, sh. 5319. White and shining white are predicated of truth, 3412, 9407. In heaven, those who are in natural truth appear clothed in white, like linen, 7601. Natural truth is also represented there like a linen texture, soft and shining if it be derived from good, but otherwise hard and fragile; in both cases white, 7601. See MILE. [The signification of all the colors is varied according as they are understood to be opaque or transparent, but this distinction is of the greatest importance in regard to white. Opaque white and black are the ground properties in which all the colors are figured; transparent white and red, on the other hand, are the primitive colors. See RED.

PURPLE [purpura], signifies the celestial love of good, or good of a celestial origin, sh. 9467, 9596, 9833, 9868. Also knowledges of good (when garments are understood), 9467, 9231. Thus the good of celestial love, 9873. So far as colors partake of purple and are effulgent, they denote the good of wisdom, 4530. Blue, purple, scarlet double-dyed, and fine linen woven together, signify in one complex the good of charity and faith, ill. 9687, 9833. See GRAPE, PRECIOUS STONES (Ruby).

HYACINTH [hyacinthinum]. Hyacinth and purple signify celestial goods and truths, 4922, 5954, 9834, 9839. Hyacinth signifies the celestial love of truth, or truth derived from the good of love to the Lord, 9466, 9596, 9833. This good itself prevails in the celestial heaven, and appears of a purple color, and the truth thence derived hyacinthine, 9466. In the opposite sense hyacinth signifies the infernal love of the false, 9466 at the end. It signifies love, or the affection of truth, 9596. Also the truth of celestial love, 9873, 9933. The truth of celestial love is the same thing as the good of mutual love, by both of which is meant the external of the celestial, 9933. It is also called the external good of innocence, 9912. See PRECIOUS STONES (Chrysoprasus, Azure Stone).

BLUE [caeruleum]. There are two colors called blue, one which partakes more of red, and signifies the celestial love of truth, or the external of the good of the celestial kingdom (see HYACINTH), and another which partakes more of white, and signifies the spiritual love of good, or the internal good of the spiritual kingdom, 9868. Blue signifies good, 4328, also truths, 6609. Good, when it is presented to the eye in the other life, appears as continuous, as round, and in regard to color, as blue, yellow, and red, 8458. Blue signifies spiritual good, or the spiritual love of good, which is charity towards the neighbor, 9870. There is an appearance in the other world of a heaven with stars similar to the appearance in this, its blueness is truth transparent from good, 9408. The angels of the planet Jupiter are clothed in blue, and blue is loved by them, 8030. An inhabitant of Mercury was represented to the author in obscure blue clothing, 7175. See PRECIOUS STONES (Azure Stone).

SCARLET [coccineum], when it appears in the other life, signifies spiritual good, or the good of charity, sh. 4922, 9833; or the good of truth, 9596; or the good of spiritual love, 9873. In the opposite sense, the evil opposed to that good agreeing in both senses with the signification of blood, 4922, 9468, both at the end. It signifies celestial truth, which being the external of the celestial kingdom and the internal of the spiritual, is the same thing as the good of mutual love, sh. 9468. It is the sphere of this love which shines like scarlet in passing through the light of the middle heaven, 9468. Scarlet signifies good, double-dyed its truth, 9468. To be clothed with scarlet and adorned with gold is to teach the truths of doctrine from a celestial origin, and the goods of life, 9468. To be brought up in scarlet is to be instructed from infancy in the good of mutual love, from the Word, 9468. The external of the Word appears scarlet to the inhabitants of heaven, hence the signification of this color in the Apocalypse, where it treats of those who have profaned the Word, 9468. Scarlet signifies remembrance also from the same ground, 9468.

YELLOW [flavum]. The color of good when presented to the sight in the other life is blue, yellow, and red, 8458. See HONEY, BUTTER,

MANNA.

GREEN [viridis]. A green thing signifies the external pleasures of the intellectual part, or of spiritual affections, 996. Herbs, grass, and the leaves of trees signify truths, their greenness the sensitive or ultimate perception of truth, 7691, 9936, 10,137. See HERB, TREE, PRECIOUS STONES (Emerald).

BLACK [nigrum]. Opaque white and black are the two planes from which all the colors are reflected, 1042, 3993, 4530. Black denotes evil; specifically the proprium of man, 3993, 3994. Hence the corporeal life of man, when seen in the spirit, appears like a black mass, 5865. See HAM. Whence the blackness of evil spirits, 4320. Black in lambs denotes the proprium of innocence, 3994, 4001. The sordidly avaricious, when they are excoriated like hogs, from black become white, 939. Certain black spirits seen in the habitation of dragons, 950. That one who supposed he had lived holily without works of charity became black, 952. Concerning certain spirits of black men, 2603. The Word in the letter represented by black shining garments worn by a beautiful maiden, 1872. See GARMENTS, PROPRIUM.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 415

       COLUMN. See PILLAR.


415


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 416

       COMB, to [pectere]. To comb the hair, denotes to accommodate natural things, that they may appear decent; hence the appearance of certain female spirits described, 5570.


416


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 417

       COMBAT [pugna]. See TEMPTATION.


417


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 418

       COME, to ([venire]. See to ENTER IN. To come, denotes transition from one state to another, 1853, 3016. The coming of God signifies perception, because such is the effect of his advent or divine influx into the intellectual faculty, 2513. To come to drink signifies the affection of truth, 4017. To come into Egypt signifies to be instructed, 1479. To come to any one signifies communication, 5249; also, what is successive, 5505; whence it denotes accession, 5941, 5947; and presence, 5934, 6063, 6089. See to BRING. To come or enter to any one is presence or appearance, 7498, 7631; and when predicated of what is matrimonial, conjunction, 3914, 3918. But see 6782, 6783. To come, likewise, denotes application (which precedes conjunction), 6117. See APPLICATION. To come after them, when predicated of those who are in falses derived from evil, denotes an attempt to do violence by the influx of what is false from evil, 8187.

COME NEAR, to [accedere], denotes presence, also perception thence, 3572, 3574; and interior communication, 5883. To approach to God, is to think from the faith of charity concerning the Divine, 6843. See to APPROACH, NIGH.


418


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 419

       COMELINESS [decus]. Comeliness or pleasantness signifies a state of truth, 4769. The Lord's spiritual kingdom in heaven, and his spiritual church on earth, are so called, 5922 at the end, 9642, sh. 9815. It signifies divine truth in its external form, and also its splendour, 9815, compare 9930, 10,540. See BEAUTY, GLORY.


419


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 420

       COMFORT, to [consolari]. See CONSOLATION.


420


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 421

       COMMAND, to, and TO SAY [praecipere et dicere]. Divine order is the perpetual command of God, hence precepts or commands denote what is of that order, 2634, 10,119, the procedure of which is described, 7270. Command denotes reflection, and saying perception thence, 3661, 3682. Command denotes influx, for the internal only commands the external by influx and disposition to use, 5486, 5732. By which influx is meant the communication of thought and desire, ill. 5732; the perception of which on the part of the recipient is also signified by command, 5732. Hence it signifies consent, 6105; also insinuation, 6450; and, when predicated of the church, a precept, 6561. See PRECEPTS. In the opposite sense, it denotes lust, 7110. Jehovah's commanding, when it relates to the Israelitish nation, denotes that it was so done because they were urgent, but only from permission, ill. 10,612. See to SAY, LAW, DECALOGUE.


421


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 422

       COMMENCEMENT [initium]. See BEGINNING. Commencement signifies a state when man begins to be instructed, and beginning a state previous to instruction, 1560. The Law given at Sinai was the commencement of the Word, 10,632. See INITIATION.


422


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 423

       COMMON [commune]. Every common or general thing contains thousands and thousands of particulars, and every particular thousands and thousands of singulars, 865, 2367. Illustrated by the common affection of heaven and its innumerable contained harmonies, 545. He who has perception is acquainted with the singulars of particulars, and with the particulars of generals; not so the spiritual man, who has conscience, 865. Such as man is in general, such he is in singulars, 917, 1040, 1316. Man's affection and thought is as something common which contains the innumerable things of the interior man, 978. Fallacies come from general ideas, 865. Particular ideas, as the objects of the senses, insinuate themselves into general affections, by which they are qualified and whence they flow, 920. See UNIVERSAL. The reception of common truths makes an easy entrance for the indefinite particulars to which they open, 1802. How particulars and generals are as what is small and what is large, 2384. During man's reformation, generals are first arranged into order, and when these are so disposed as to receive influx doctrinals are removed, 3057, compare 5208. Rational truths in respect to natural truths are as particulars compared with generals, 3513. The common or general appears under a form which is according to the order of its constituent particulars, 3513. Thus superior or highest things are in what is ultimate as in their general principle and image, 3739, and therefore generals ought to be known that particulars and singulars may be apprehended, 4269. Particulars and singulars continually refer themselves to their common or cardinal forms, 3913. Effects are so called, 4104. The ordination of truths and affections of truth into their common principles is their production in the life of the natural man as in their images and mirrors, 4104. There must be a general principle, otherwise there cannot be particulars and singulars, 4325, 4329. Generals are so called from particulars, for particulars are insinuated in order into generals, and singulars, in like manner, into particulars; such is the progress from things exterior to things interior, ill. 4345. Generals are insinuated into those who are regenerating, wherein are particulars and singulars, which successively come forth, 4383. The angels notwithstanding their ineffable wisdom know and perceive only such things as are comparatively most common or general, 4383. There are series of things in arrangement under their general principles, according to angelic societies, with the regenerate, 5339. The perceptive principle is the common principle of thought, 5228. What is common must always precede, whether in things natural or spiritual, into this the less common, and at length particulars are inserted, 5208, 5339. See SERIES. Common or general truths must enter into the understanding first, otherwise the affection of particulars could not exist, 5454. Common or general principles have their receptacles; and in those general principles are arranged things less general, or particulars, and in these singulars, 5531. Common truths before they are qualified by particulars, and these again by singulars, suffer themselves to be bent so as to favor all kinds of interpretation, 5620. What is general is the father of what is internal or particular in the beginning, but not afterwards, ill. 6089. All things must have reference to what is general, that they may be kept in form, and general things be under more generals, ill. 6115. The most general universal principle is the Lord; those which are less universal or common successively described, 6115. All things are to be referred to general things, thus to doctrinals, 6146. Not even general things can be known to eternity, 6618. In proportion as anything is more common, it perceives less of what is more particular, 6686. General things may be filled with things innumerable, 7131. The common or general is the outward or inferior, 8823.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 424

       COMMUNICATION. All joy and happiness are perceived and communicated in heaven, 549, 550. Also all science, insomuch that one spirit is capable of entering into all the knowledge of another, 1390, 6193. Such communications are effected not only by speech, but by representations which coincide with ideas, 1391. The communication of joy and happiness is by actual transmission, 1392, preceded by the instantaneous removal of what is sad and contrary, 1393; compare 1875. There is a communication between heaven and the interiors of spirits and men, and between the world of spirits and their exteriors, 1399. The communication of every idea of thought and affection is such, that the good are thereby associated with the good, and the evil with the evil, 2449, 6193. Communication is from perceiving and willing, 3060. Man has communication with hell by means of two spirits, and with heaven by means of two angels, 5849, 5861. Such are called emissary or subject spirits and angels, 5983, 5984. The acknowledgment of the truths of the church and of the Lord effects communication with heaven, and opens the interiors of man towards heaven, 10,287, compare 784; and in regard to the manner of communication, 1638, 1639, 10,199. Even those who are in evil, so long as they possess the truths of faith, are preserved in communication with heaven, 7545. Evil spirits in hell are in such communication but not in conjunction, 7560; and such communication ceases when they are vastated, 7573, 7601. Man has communication with heaven by the internal sense of the Word, 4280, 9817. In early times his communication with heaven was open and manifest, but that ceased when he became external, 7802; but more particularly, 920. Man comes into communication with angels after temptations, and thence partakes in their blessedness, 8367. During temptation his communication with heaven is partly closed, 8367; compare 5036. Unless the communication between heaven and man were kept open, he would be left without any restraint, external or internal, and hence would ensue the mutual destruction of the human race, 4545. On this account communication was miraculously preserved by representatives in the Jewish church, 4208, 4311, 4545, 8588, 8788, 10,436, 10,698. See CHURCH. The internal man can only be in very obscure communication with the external before recipient vessels are formed in the latter by sciences and knowledges, 1900. How this communication is opened by instruction, 5126, and how it is again closed by vastation, 7601. Communication between the internal and external man is by influx, 5882, 5883; and by means of the interior man, 1702. And according to the degree of conjunction, 6057; consequently of affection, 4186. The communication between the affections and thoughts of men and the angels is effected by means of the Word, 9817. The various form and beauty of the angels is according to the communication of affections between them, and the several societies, 6604, 6605. When truths which are known appear undelightful, it is a sign that their communication with good is intercepted by the fall of man into his proprium, 8349. How communication is signified by a door, etc., 8989. The more an angel communicates to another from the affection of charity, the more he receives from the common stock of heaven, 9174. There is no communication of the Infinite with the finite, except by the medium of the divine human, 1990. As to the communication of the divine with the human and the human with the divine, 2136 and sequel. Communication and conjunction cannot be predicated of the divine itself and the divine human, except as infinite and eternal communication, and infinite and eternal conjunction, 3701. How the Lord is in communication and conjunction with the human race, 9276. See CONJUNCTION, PERCEPTION, INFLUX.


424


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 425

       COMMUNION. The communion of the church throughout the whole world illustrated by the communion of parts in the human body, those who are in true doctrine as well as the good of life being as the heart and lungs, 2853, 7396. The communion of all in the heavenly societies is such, that when a good spirit enters one of them he comes into possession of all its wisdom, 5859, 10,723. The societies which constitute the church in the complex, and which are called the Lord's church, or kingdom, consist both of those within the church and without it who are in good, 7396. The intelligence, the wisdom, the felicity, and the peace of all who are in heaven are communicated to each individual, and those of each individual to all, 10,723. See FEASTS, CONSOCIATION.


425


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 426

       COMPANION [socius]. Brother or neighbor denotes the good of love; companion, the truth of faith, 2360, sh. 10,490. A companion is one who is in the truth of faith, who may be at enmity with his associate, 6765. The expression, "man and companion," and "man and brother," denotes what is mutual, and the conjunction of good and truth, 10,555; also "one at another," or "one to another," 5705, 9149.


426


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 427

       COMPARISON [comparatio, comparativa]. Comparisons taken from nature are also representatives, 3518. Natural objects serve for comparisons according to their signification, 3579, 7571. All comparisons used in the Word are made by significatives, 3901, 4231, 9086. But see 4424, 5201. They are real correspondences, and not mere metaphors of language, 4434, 8989, 9272, 9828, 10,669. All the historicals of the Word are representative, and all the words significative, 1404, 1408, 1409. If the comparisons used in the Word were not significative and representative they would not cohere together, 4599. They are called correspondences because such particular objects actually appear in the world of spirits as representatives of the subject discoursed upon, 5115, 8989; and because they are actually conjoined to that which they correspond to, as sight is conjoined to the eye, etc., 7850. See CORRESPONDENCE, REPRESENTATION. The progress of the church is compared to the succession of times and seasons, etc., 1837, 10,134; and with the development of vegetable and animal life, 501. Good affections compared to the beautiful in form and aspect, and evil affections to the monstrous, 2363. The latter compared to all that is vile in nature, 2045. Regeneration compared to the infusion of the sweet juices in fruits when they grow ripe, and the growth of new fibres in the heart, 3470. The immature fruit is the first rational, the genuine rational being the fruit-tree bearing seed, and the further productions of gardens and paradises, 2657. Comparison of these growths with the growth of the spiritual life in man, 3518, 5115; and of the operation of divine good and divine truth with the heat and light of the sun, 8328, 9434. The apparent absence of divine love compared with the apparent setting of the sun, 5097. Comparison of one who knows the truth concerning the influx and operation of spirits to a person who looks at his own image in a mirror, and knows it to be his image; while those who are ignorant of this truth are like persons who believe the image to be themselves, 5036. Man undergoing temptation compared to squalor and uncleanness, and afterwards to a person who has cleansed himself and put on fresh garments, 5246. Comparison of intellectual and voluntary things with forms perpetually varying and the harmony of them, 5147;--of a man acquainted with truths, but still in evil, to a tree bearing leaves but not fruit, 2388;-of those who are holy in externals but interiorly evil, to fruits which have an outwardly good aspect, but are rotten and filthy within, 2468. Interior things compared to seeds, and exterior to the fruits which contain them, and how much more perfect and vital are the former, 9666. The union of the Lord's human essence with the divine, compared to the conjunction of the soul and body in man, 2018; not that the one can be compared to the other, but that it may be illustrated by it, 2025, 2026; compare 2063.


427


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 428

       COMPASSION [commisseratio]. In the original tongue compassion is expressed by a word which signifies the inmost and tenderest love; to be moved with compassion is to have mercy from love, 5691. The compassion felt for others by those who are in charity flows in from the Lord, and is an admonition to give aid, 6737. Compassion is predicated of truth, and moving of the bowels of good, 8875. See MERCY.


428


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 429

       COMPEL, to [cogere]. Man ought to compel himself to resist evil, and to do good; otherwise he cannot receive a celestial proprium, 1937, 1947. For a man to compel himself is freedom, but not to be compelled, 1937 at the end, 1947. No good can arise from any other compulsion, 1937, ill. 5854. Hence the Lord governs man in perfect freedom, 5854. See LIBERTY. Man cannot come into the good of innocence or the good of love to the Lord unless he compel himself, 7914. See COMPULSION.


429


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 430

       COMPLAISANT, THE [assentatores]. They who are of this character, for the sake of doing mischief, constitute the sphincter of the bladder, or of the urethers, and correspond to things contrary, 5388. Complaisance is more or less evil according to the end, 5388. See SIMULATION.


430


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 431

       COMPULSION [coactum]. No one can be reformed or regenerated by compulsion, 1947; because the affection for good is the recipient of good, and the means of its conjunction, 2875, 2881, 4031-4033. If not received into the will it belongs to another's will, and hence is not of liberty, 5854, 10,777. Therefore it is impossible to force man to be saved, 8700. See to COMPEL.


431


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 432

       CONATUS. See TENDENCY.


432


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 433

       CONCEAL, to [celare]. See to HIDE.


433


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 434

       CONCEIVE, to [concipere]. See NATIVITY, to BRING FORTH. To conceive denotes the first reception of life flowing from the internal man into the external, 1910. In the inmost sense, the origin of the divine natural, 3288. It signifies reception and acknowledgment, 3925. It is the first condition of spiritual birth, 6718. See GENERATION. All conception of doctrine is from good as a father; and all birth is by truth as a mother, 2586. The thought and device of the heart is meant by conception, 261, 264.


434


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 435

       CONCUBINE. Handmaids, with whom children were procreated, are called concubines; and children were procreated from them, that such as are out of the church, and also such as are of an inferior degree within the church might be represented, 2868. The spiritual are sons of concubines; 3246. It was permitted those who were in externals, for the sake of representation, to adjoin a concubine to a wife, but not to those who are in internals, and in good and truth; therefore not to Christians, to whom it is adultery, 3246. The celestial church was represented by the wife, and the spiritual by the concubine, 3246. See also 8983. That it is not allowed to have concubines or many wives at this day, as with the Jews, 9002.


435


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 436

       CONCUPISCENCE [concupiscentia]. See DESIRE, LUST.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 437

       CONFESS, to [confiteri], from which Judah takes his name, denotes, in the supreme sense, the Lord; in the internal, the Word; and in the external or proximate interior sense, doctrine thence derived, 3880. See TRIBES (Judah). It signifies the divine principle of love, and the Lord's celestial kingdom, 3880. It signifies the acknowledgment of Him, and the things which are of Him; which acknowledgment is doctrine itself and the Word itself, 3880. Confession belongs to the celestial class of expressions being from the heart as the voice of love; praise to the spiritual class, 3880. The sacrifices of confession or thanksgiving involve the celestial things of love and faith, 3880. Interior, which is real confession, is attended with humiliation and with the affection of good, but exterior confession with the fictitious resemblances of these, 2329. There must be confession of sins, that man may be saved, 8387. In what the confession of sins consists and that it must be before God, 8388. A general confession of sin is not the confession of repentance, 8390. See to REPENT.

CONFESSION. See to CONFESS.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 438

       CONFIDENCE [fiducia, seu confidentia]. The Lord was in inmost confidence and faith of obtaining the victory, because he fought against hell, not for himself, but for the whole human race, 1812. There can be no confidence of salvation except in the good of life; but there are various kinds of confidence, 2982; which are further described, 4352, 9242. Genuine confidence or faith is derived from charity, 3868, 4352, 5826, 6272, 6578, 9242. How fallacious the so-called confidence of faith is when the affection of the life has been contrary, 3938. All confidence draws its esse from the end of the life, and hence genuine confidence only exists in good, 4683. The spurious faith or confidence, which may be excited by the near approach of death, effects nothing, 5826. Without the perception of the Lord's presence, or of good and truth, it is impossible to enjoy that confidence in him which gives rise to perfect tranquillity, 5963. Faith in an eminent sense is confidence, 6272, 9242. Genuine confidence is the offspring of good in the will, and is only given to those who are in the good of charity; as genuine hope is given to none but those who are in the good of faith, 6578. The supposed confidence of faith is only natural, the essence and life of genuine confidence being the good of love, 7762. It is of love by faith, 8240. All who are in celestial love have confidence that they are saved by the Lord, 9244.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 439

       CONFIRM, to [confirmare]. See CONFIRMATION.

CONFIRMATION. Falses confirmed by a life of evil are damnatory, 845. The confirmation of truth, by which it is firmly rooted and multiplied in the mind, is effected by the Lord through charity, 984. It is possible to confirm false principles from innumerable things in the Word, 589; and even truths are falsified by their connection with a false principium, 2385. The confirmation of divine truth with those who think of the Lord as changeable like men, is signified by the Lord's swearing, 2842. See also 7192. How necessary it is truth should be confirmed with those who have no perception of it, 3388. Universal confirmation, including the confirmation of things not understood, is effected by the idea of sanctity attaching to them, 3388. Without a knowledge of the internal sense of the Word, any dogma may be confirmed from it, 4677 at the end, 6222, 8521. Falses, which are of three distinct kinds, are confirmed by a life of cupidities, 4729, 4730. It is not the part of a wise man to confirm a point of doctrine, but first to see whether it be true, 4741, 7012. It is in this that perception consists, 7680, 7950; which is only enjoyed by those who are affected with truth for the sake of the uses of life, 8521. Things which have been confirmed by the life as well as doctrine, remain to eternity, from experience, 4747. Falses may be confirmed, so as to appear altogether like truths, 5033, 6865. The interpretations of Scripture by which they are confirmed are appearances of truth, 4768; which appearances are intended for the initiation of the simple into the internal sense, examples given, 4783. See also 5008. The truths of faith and the goods of charity are more interiorly implanted and more strongly confirmed by temptations, 6574, 6663, 8098, 8099; thus by the defence which they provoke, 6663. The light of confirmation is not the light of perception, or divine light from heaven, but is sensual light, such as belongs to the infernals, unless there be an affection for what is true grounded in good, 8780, 9300, 10,124.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 440

       CONFOUND, to [confundere], is to darken, to obliterate, and to dissipate, 1321. To confound lips is predicated of doctrine, 1321. See Lip.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 441

       CONGERIES. Man is a mere congeries and composition of evils and falses, 761, 987, 2694.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 442

       CONGLUTINATION. How the deceitful are punished by conglutination, 960, 1271.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 443

       CONGREGATION. Company, congregation, and multitude are predicated of truths, 4574; and in the opposite sense of falses, 6355. All nations congregated before the Lord, denotes the manifestation of goods and evils in the light of divine truth, 4809. To congregate is to collate, or bring together and conserve, 5293, 5340; also to ordain, or reduce into order, because it is only thus goods and truths can be congregated, 6338; compare 10,397, 10,727. Congregation is predicated of truth, company of good, 7843. The gathering together of waters, as in a lake, denotes truths in the complex, and in the opposite sense falses, 7324, 7325. What is signified by being gathered to his fathers, and how the expression originated, 3255, 4619. See to GATHER, to COLLECT.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 444

       CONJUGIAL LOVE [amor conjugialis]. See MARRIAGE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 445

       CONJUNCTION. Those who do not love others, and desire to make them happy cannot be conjoined to the Lord, 904. Union is predicated of the divine essence, and the human essence in the Lord; conjunction of. the Lord's presence with man by the faith of charity, 2021, 2034. There can be no conjunction of what is false with good, nor of what is true with evil, but only of what is false with evil and of what is true with good, ill. 3033. See also 2269. Conjunction is predicated of the natural and rational as to good, adjunction of truth natural and the latter, 3514, 3660. Conjunction depends on the end regarded, and is effected first between the most interior, and the exterior, 3565. All spiritual conjunction is effected by goods and truths, and all natural conjunction has relation to these, 3812; the former, ill. 4205, 10,367. The process of the conjunction of one good with another includes mutual acknowledgment, agreement, affection, and initiation, to which conjunction itself succeeds, 3809, 3810. All conjunction in the other life is according to the will and thought, and not according to outward profession, as the conjunction of friendship in this world, 4126. Conjunction is what constitutes regeneration, ill. 4353. In order to conjunction there must be reciprocity or consent on both parts, 6047. See CONSENT. With those who have been educated for the world, and thought little of spiritual things, spiritual good cannot be conjoined but only adjoined as a means of confirming them in the truths of the church, when they undergo anxieties, 8981. There can be no conjunction with the external without the internal, 9380, 1038. Hence there is no conjunction of the Lord with those who remain in the literal sense of the Word, 9380, 9396. But compare 3735, 3362-3365, 10,452. The Lord conjoins himself with those who are in gross ideas concerning spiritual things by the good of charity and obedience, 4211. He is conjoined with man even in his impurity, in order to vivify and affect him with innocence, 2053. The conjunction of the Lord with the human race was the whole end of the assumption and glorification of his humanity, 2034, 2102, 2112. The conjunction of the Lord with the human race is by love and charity, and faith thence, 2342. He is present with man in love and charity, either more nearly or more remotely according to the degree in which they are received, 1038; and by the internal man, 1999. This presence or conjunction is not with the supreme divine, but with the divine human, and thereby with the supreme, 3441, 4211, 10,067. The appropriation and conjunction of the divine in man is by acknowledgment and affection, 5114, 10,205. It is by the good of charity that the Lord conjoins himself with those who are in the affection of truth, 9276; and consequently by which they are elevated into heaven, 7200. The conjunction of the truth of faith with the good of charity can only be effected in freedom, 2877, 4029, 3158. Yet this conjunction is necessary in order that man may come into the heavenly marriage, 3957.

The difference between legitimate conjunction and illegitimate conjunction, ill. 9182. The affection of truth for the sake of life is the affection of conjunction, 9206, 9207. And the conjunction of truth and good is what constitutes the church, or the kingdom of the Lord, 10,367, 10,555. The conjunction of divine truth with those who do not acknowledge the Lord is profanation, 10,287. The conjunction of good with truth in the natural man is effected by spiritual combats or temptations, 3321, 4572; the reason of which, 4341, 5270; but to this end some good must exist in the will, 3542; because good is the active cause and truth the reactive or passive, 4380, ill. 5928. See RECIPROCATION. At first, the conjunction of good with truth appears to proceed from exteriors to interiors, 3848, 4271. Hence truth appears in the first place before conjunction, and good after, 4337, 6717. The conjunction of good and truth is effected by a life according to the truths of faith, 10,237. The actual conjunction of good and truth is not in the natural but the rational, 3098, 3123-3128; the manner of which is, ill. 3128, 10,143; and in respect to charity and faith, 7757-7759. What appears like conjunction in the external is only affinity, 4989. Good flows in by the internal man and is conjoined with truth insinuated by the external, 4352. It can only be conjoined with interior truths as man comes into illustration, 4402. The heavenly marriage or conjunction of good and truth cannot have place between good and truth of the same degree, 3952. Celestial and spiritual truths can only be conjoined so far as man is in the affection of truth from good, and in the affection of good, 3834.

The internal and external man are never united, but are held in conjunction by the Lord, 1577. The beauty of the latter, could it be united, would be ineffable, 1590. The love of self and the world is what disunites them, 1594. Perception increases and becomes more interior in proportion as the celestial things of the internal man are conjoined with those of the external, 1616. Before this conjunction the internal man is, as it were, dead, 3969. Good cannot be fructified, unless the doing of good is joined with the willing of good, and the teaching of good with the thinking of good; that is, unless the external man be conjoined with the internal, 3987. When this conjunction is effected, man wakes as from a dream, and is illustrated as by the light of a clear day, 4283. This is meant by the conjunction of the celestial spiritual with natural good, 4275-4277. How the natural man shrinks and withdraws from it, 5647. It cannot take place until the natural man is reduced to obedience, and, as it were, to nothing, 5651. Hence the labors and combats of temptation, 9278, with which compare 4353. The natural is not regenerated before it is conjoined to the rational. How this is effected, 3573. The conjunction of the natural and rational makes the human, 4108. The conjunction of the good of the interior man with the good and truth of the exterior, is both immediate and mediate, 3952, 3969; its application to the church, 5469. There is immediate, as well as mediate, Divine Influx into every man, and these are conjoined in those who suffer themselves to be led by the Lord, 7055. See INFLUX. The conjunction of the natural with the celestial spiritual represented in the story of Joseph and his brethren, 5710, and see, concerning the first and second conjunction there mentioned, 5645. The conjunctive principle is good in the will, which elects to itself truth in the understanding, 10,067.

The conjunction of the internal of the church with its external, represented by the reconciliation of Joseph and his brethren, 5469; and of the truths of the church with scientifics, by their dwelling with the Egyptians, 6047, 6052. The conjunction of the Israelitish church with heaven, and by heaven with the Lord, was effected by representatives, 6877, 10,244; compare 10,698. But this conjunction was not so close as that effected by the representatives of the ancient church, 4874. Jehovah's speaking face to face with Moses signifies the conjunction of the Word, internal and external, 10,554-5. The mutual conjunctions effected between its celestial and spiritual contents, and between these and the representatives of the letter, are as innumerable as the connection of the parts in the human body, and of societies in heaven, 10,554. All in heaven are conjoined, as it were, in one body, 9864. This conjunction is effected by spheres, which proceed from every society, and from every angel in a society, 9606. The two kingdoms of heaven are conjoined by the good of love to the neighbor, which is the external of the celestial kingdom, and the internal of the spiritual, 5922, 9139; but with a specific difference which is described, 6435. See MUTUAL LOVE. All the angels are kept in aspect with the Lord, and in the bonds of conjunction, by their love one for another, 9828. The six universal laws by which this is effected, 9613. The consequence is, that every angel enjoys all the wisdom and intelligence of the society with which he is more immediately associated, 4186. In like manner spirits are conjoined to man, by whom, under the Lord himself, he is governed, 4186. See COMMUNION, CONSOCIATION, SOCIETY, COMMUNICATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 446

       CONNECTION [nexus]. What a wonderful connection exists in the internal sense between the historical and other portions of the Word, however varied in the letter, 1659, 2161. Such is the order, the connection, and the influx subsisting between heavenly and earthly things, that the perception of the former conveys along with it the perception of the latter, 1919; and He who governs heaven governs all things in the world and in nature, 2026. A similar connection of all things pertaining to affection, perception, and thought, is the means by which every human being is in conjunction either with heaven or hell, 2556. Without such connection man could not remain in existence a single moment, 2998, 9481. All truths are in affinity and connection with one another, 2863. It is by the Grand Man and its influx that man is connected with the Lord, 3627. Everything is contained in its connection and form by two forces, ill. 3628. Everything in nature derives its existence from something prior to itself, and thus from the first and only existence, 3739, 4523, 9481. They are derived by continual succession from the First Cause, 7270. The interiors are contained in their connection by ultimates, where they are at rest and in power, ill. 10,044. Illustrated and shewn from the signification of the belt as a common bond, 9828. The connection of things is owing to the sameness of the end in the first and the last, 6044. They are connected from first to last by correspondences, 4044. There is in man a connection with the Divine, and his inmost is such that it is able to receive the Divine, and appropriate it by acknowledgment and affection; this connection with the Divine implanted in him is the reason that he is immortal, 5114. It is more or less remote according to the reception of influx from the Lord, 5461; which influx proceeds by means of spirits and angels, 9438, 9481. Concerning the connection of evils and falses in man, and the means by which they are removed, 9334-9336. See CONJUNCTION, CONSOCIATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 447

       CONSANGUINITY [consanguinitas]. See AFFINITY; and in addition to the numbers there cited, 3703, 4619, 6756, 9079, 10,490.



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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 448

       CONSCIENCE [conscientia]. See BOND, PERCEPTION. When evil spirits begin to rule, the angels labor to avert evils and falses; hence a combat arises, which is sensibly apprehended by perception, dictate, and conscience, 227, 263. This assault of the conscience is spiritual temptation, 847. See TEMPTATION. When doctrinals of faith are implanted in the man of the spiritual church, conscience is insinuated, lest he should act against the truth and good of faith, and hereby he becomes receptive of charity, 765. Hence it is the conscience of what is right, 986 at the end, ill. 1798. Conscience is the medium by which the intellectual part of man is separated from the voluntary part and its cupidities, 863, 875, 918, 1043. It is formed in the intellectual part, as ground, and in the good of charity there, 875, 895. Hence all who have conscience are in the good of charity, and it cannot be given without charity, 1919, 2380. It is formed by the truths of faith, 986, 1077. It is the new will, 918, 987, 1023, 1043, 1044. It is the new will and the new understanding of the regenerate man, who comes into anxiety when he acts contrary to conscience, in like manner as the unregenerate when he is restrained from acting according to his delights, 977, 4299. Conscience is implanted by the Lord in the internal man where there is nothing but goods and truths, 978. It is an intermediate between the Lord and man, 1862. The Lord rules man by bonds of conscience; and, if he has not conscience, by external bonds, 1835. There is a true, a spurious, and a false conscience, which are respectively described, 1033. With the unregenerate man there is no conscience; and what its quality is if there be anything like conscience, 977. They who actually separate faith from charity cannot have any conscience, 1076, 1077. Adulterers have no conscience, 827; nor jugglers and syrens, 831. They who are in evil in the other life cannot be punished by conscience, because they have had none; they who have had conscience are amongst the happy, 965. Conscience is a kind of dictate flowing in by heaven from the Lord, the things which form it present themselves in the interior rational man; and from the things of conscience is derived thought, 1919. It is otherwise, however, with those who have not conscience, whose thoughts are derived from sensual and corporeal things only, 1914, 1919. Hence they are not rational, 1814, 1944. The thought of conscience is interior thought, which is capable of animadverting upon the evils and falses of the external man; those who are without conscience are without interior thought, and their rational principle acts as one with their corporeal sensual, 1935. The conscience is better in proportion as the truths of faith which form it are more genuine, 2053, 2063 at the end. The difference between perception and conscience is the same as between the interior rational and exterior rational; the former receiving the influx of good, the latter of truth, 1914, 2144. There is thought from perception, thought from conscience, and thought from no conscience, which are respectively described, 2515. He who has perception is acquainted with the particulars, and the singulars again contained under them, of general truths; those who have conscience only, with general or common truth, 865. The simple in faith who have lived in conjugial love, and have had conscience, come into heaven, 2759. They who have conscience do not swear in confirmation of the truth, still less they who have perception; wherefore it was forbidden by the Lord to swear, 2842. Conscience is formed in spiritual good and truth, also in what is just and equitable, and in what is honest and becoming, which are goods that succeed each other in order, as successive planes of intelligence and wisdom, 2915. There are three planes into which the Lord operates: the interior conscience, which is of spiritual good and truth; the exterior conscience, which is of natural good and truth, and of civil good and truth, or of what is just and equitable; and the sense of honor and fear on account of those things which are of the love of self and of the world, 4167. The new will and the new understanding which form conscience are from the Lord; hence conscience is the Lord's presence in man, 4299. The conscience of what is good is from the good of truth, which is truth in the will and in act, 4390. They who are without conscience are in external things alone, 4459. Conscience is the interior plane in which the influx of divine good terminates; interiorly, it is the conscience of spiritual good and truth; exteriorly, of what is just and equitable, 5145, 6207. It is the boundary of the exterior rational part, as perception of the interior, both to the intent that the divine good received by man may not flow out, without direction by the way, and be turned into what is vile, 5145. Those who are obstinately conscientious in things not necessary, correspond to the phlegmy parts of the brain, 5386, 5724; When anything of anxiety is felt on man's betaking himself to evil, it is a proof that he may be reformed, 5470. The influx of the angels is into those things which are of man's conscience, 6207, 6213, which evil genii and spirits continually attempt to destroy, 1820. Besides the genuine conscience, interior and exterior, is the false conscience, when all things are done for the sake of self, 6207. They who are in false conscience, or in external bonds, are able to discharge more eminent duties and do goods according to the stringency of those bonds, 6207. But they who do good from natural good, and not from the doctrine of religion, cannot be saved, and have not conscience, 6208. Men who are only natural, call it weakness of mind to be tormented on account of the privation of truth and good, because they have no conscience, ill. 7217. Conscience is produced and formed from the truths of faith, and is inscribed in the interior memory, to act from which becomes as easy and familiar as to act from habits of the body, 7935. The conscience of those who belong to the spiritual church is a conscience derived from truths or from things believed to be true, 8081. The voluntary principle with them has perished, but the intellectual part is preserved whole by the Lord, 10,296. Those who act from the love of self are not aware that conscience consists in acting and speaking justly from the pure love of justice, 8908. Seriatim passages on the doctrine of conscience, 9112-9122. That it arises from a religious principle, 9112. That it is from the truths of faith, according to their reception in the heart, 9113, 9116 That they who have conscience speak and act from the heart, and that conscience is improved with the illustrated and the intelligent, 9114. That it is a new will, and that it exists from charity, 9115. That to act against conscience is to act against faith and charity, thus against the spiritual life of man, 9116, 9117. That they are in tranquillity and blessedness who act according to conscience, and contrariwise, 9118. That there is a conscience of what is good appertaining to the internal man, and a conscience of what is just pertaining to the external man, 9119. Two examples concerning gain and dignity, to illustrate what conscience is, 9120; and hence the quality of those who have not conscience, neither know what conscience is, 9121. That they who have not had conscience in the world, have it not in another life, and that it is the plane and receptacle of the influx of good from the Lord, 9122. Faith is called conscience when it passes from the understanding into the will, 10,787.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 449

       CONSENT [consensus]. In order that truth may be conjoined with good, there must be consent from the understanding and the will, and when it is from the will there is conjunction, 3157, 3158. It is predicated of the affection of truth, and is inspired into truth from good, 3161, 3179. Full consent is predicated of truth when it perceives in itself the image of good, 3180. To consent signifies accession, 4464, and agreement or concordance as to life, 4484, 4490. Obedience is predicated of what is comparatively vile, consent of what is more eminent, 6513, 8702. When good and truth are conjoined, there is reciprocal consent in every particular, 8702. How evil enters the will by detention in the thought, and by consent; and how with consent the particular hell answering to that evil is opened, 6203, 6204. See CONSOCIATION, CONJUNCTION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 450

       CONSOCIATION. All consociations in the other life are according to differences of mutual love and faith, 685, 1394, 2449. Thus according to perception and consent, 1395-1398. See CONSENT. Those who are in a similar state appear consociated, and if they mutually touch one another, especially by the hands, the state of their life is communicated, 10,023. When evil spirits consociate in masses, they are dispersed by cohorts of spirits whose operation is signified by the east wind, 842. Consociation in hell is according to differences of lusts and phantasy, 2449. Those are consociated there who can act as one against good, though in internecine hatred themselves, 5764. In heaven, on the contrary, those are associated who constitute one good, because unity consists in the harmony of many similar things, 8003. This law of consociation was represented by the manner in which the Paschal supper was ate, 7996, 7997, 8003, 9079. The consociation of angels and men is effected by the Word, 3982, because all thought in its first origin is spiritual, and becomes natural by influx into the external man, 10,215. In like manner the consociation of good and truth in the human mind is according to the consociation of angels by good and truth, 9079. See COMMUNION, CONJUNCTION, COMMUNICATION, SOCIETY.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 451

       CONSOLATION, always succeeds to temptation combats, 1787, 1865, 8415, 8567. It is an influx from the Lord into the affection of truth, 2692, 2821. Consolation after temptation is insinuated into good, and is from good, 2822. All consolation is by good and from good, or is according to every one's love, 2822, 2841. To be consoled denotes the restlessness of the mind appeased with hope, 3610, 4783, 6577. To be consoled is predicated of the understanding, and to speak to the heart of the will, 6578. How consolation, and also recreation by good and truth succeeds to temptation, 6829, 8165. See RECREATION. It is occasioned by the communication opened with heaven, 8367.



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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 452

       CONSTERNATION, denotes commotion, by which is meant a new arrangement and ordination of truths in the natural mind, ill. 5881. Also the terror and despair experienced in the regeneration, 8310-8314; and the fear and trembling of the evil, 9327, 9330. See FEAR.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 453

       CONSTIPATION. See OBSTIPATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 454

       CONSUME, to [consumere], is to perish by reason of evil, 10,431. Those who are in the love of self and the world would be consumed if anything of the divine were to flow in, 10,533. The bush not consumed by fire, denotes scientific truth not dissipated by the good of divine love, 6834. Silver consumed (or the failure of money) in Egypt, denotes scientific and practically applicable truth no longer appearing by reason of desolation, 6116.

CONSUMMATION. The consummation of evil has arrived when it reaches the boundary to which it is permitted to go, when it runs into punishment, 1311, 1857. The consummation of the church arrives when there is no longer any charity, 1837, 1857, or good and truth, 2239, 10,249. The consummation of the several churches described; in each case, when evil had come to its height, 2243, 2905, 4516. The consummation of the age denotes such periods, and when more interior truths can be revealed without danger of profanation, 3398. Thus, the consummation of the age and the coming of the Lord denotes the last time of a former church, and the first of a new one, 4057, 4535, 10,622. Consummation, and what is consummated, have reference to evil when it is brought to the height, both in general or in the case of churches, and in particular, or in the case of individuals, 1857, 2243, 10,622.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 455

       CONTAIN to [continere]. That which contains and that which is contained make a one, and hence the two things have a like signification, 5120, 5882, 10,177. Scientifics contain natural good, as the ears contain the corn, 5212. How all things are thus contained by more and more common or universal principles up to the divine itself, 6115. The external contains all the interiors in their order, and in their form and connection, 9824. To contain oneself, or be silent, indicates perception, 3100; also concealment, because it prevents what is interiorly willed from becoming manifest, 5697. Not to be able to contain oneself, or forbear any longer, indicates a state of full preparation when all things are prepared and disposed for the end, so that it then becomes manifest, 5869.


455


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 456

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 456

       CONTEMPT [contemtus]. A description of certain spirits by whom the Lord and all divine worship had been held in contempt, 950, 1878; and in like manner the Word, 5719; also of those who despised others, 4949. Such contempt of spiritual things, and also of others in comparison with themselves, arises from the proprium, when the external or natural man is not subject to the internal, 5786; and when man does not acknowledge that he is nothing but evil, and that all good is from the Lord, 5758, 7643. See LOVE OF SELF.


456


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 457

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 457

       CONTEND, to [contendere], as a prince, with God and men, signifies temptation combats as to truths and as to good, 4287; but in the internal historical sense it denotes the opposite, namely the contumacy of the posterity of Jacob, because that people were not in goods and truths, but in falses and evils, 4293. Litigation or strife signifies contention concerning truths, and in favor of truths against falses, 9024, also denial, 3425-3427. Not to contend in the way, a state of tranquillity, and confidence in the Lord, 5963.


457


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 458

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 458

       CONTENT [contentus]. The blessing of Jehovah, in the external sense, denotes a mind contented in God, whatever be its state in this world, 4981. See a similar expression, 5051, and compare 3938, 8717. All content and happiness is from spirits and angels, who are associated with man according to his ruling love, 5866.


458


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 459

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 459

       CONTINGENCIES [contingentia], which are generally ascribed to chance or fortune, are of the Divine Providence, and they denote things foreseen or provided, 5508, 6485, 6493, 9010. They appear like contingencies because Providence acts tacitly and secretly, 6485. To think otherwise is to attribute effects to dead causes and not to living ones, 8717. See FORTUNE, PROVIDENCE.


459


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 460

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 460

       CONTINENT. See to CONTAIN.


460


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 461

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 461

       CONTINUALLY [juge], denotes all and in all, ill. and sh. 10,133. See also 3994, 9485, 10,042.

CONTINUOUS. See DEGREE.


461


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 462

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 462

       CONTRIVE, to [machinari], denotes to will from a depraved mind, 4724.

CONTRIVER, A, or SKILLED PERSON [excogitator], denotes the intellectual part, 9598, 9688, 9835, 9915. What is signified by discovering or inventing, 10,332.


462


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 463

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 463

       CONVOCATION. The three great feasts of the Jews are called holy convocations, because the whole company of Israel, according to their tribes and families, were then assembled, and represented heaven, 7891. See FEASTS.


463


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 464

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 464

       COOK, to [coquere]. See to BAKE, to BOIL.


464


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 465

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 465

       COPPER [cuprum]. See BRASS.


465


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 466

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 466

       CORAL [ramuth], is mentioned along with the merchandize of Tyre, by which knowledges of good are signified, 1232.


466


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 467

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 467

       CORD [funis]. See ROPE.


467


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 468

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 468

       CORIANDER SEED [semen coriandri], denotes truth and its purity, 8521. See SEED, MANNA.


468


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 469

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 469

       CORMORANT [platea]. The cormorant, the bittern, the owl, the raven, denote genera of the false which exist when the divine truths of the Word are made of no account, 5044. The cormorant and bittern lodging in the pomegranates [or capitals resembling pomegranates, Zeph. ii. 13, 14; Amos ix.. 1. Authorised version, lintels] signifies falses of evil destroying the scientifics of good, 9552.


469


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 470

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 470

       CORN [frumentum], denotes natural good, and new wine (mustum) natural truth, sh. 3580-3941, 9780. See WINE. Abundance of provision denotes the multiplication of truth with good, 5276, 5280; 5292, 5358; compare 5345; provision, the truth of the church, or the truth of faith, 5402. Ears of corn denote truths of the exterior natural principle, which are scientifics, 5266. Seven ears on one stalk, natural scientifics conjoined in their origin, 5212. Corn in general denotes natural good, or the good of truth in the natural, 5295, 5410, 5737, 5959, 6537, 7602, 10,031, 10,402, from which is spiritual life, 5614. When predicated of the celestial internal it denotes the truth of good, 5959. It signifies the interior good of the spiritual church, 9960. It signifies truth in will and act, 5345. The corn in the storehouses in the cities of Egypt, signifies truths adjoined to good concealed in the interiors of man, 5342. Corn in the field [seges], signifies truth in the church; the sheaf containing the corn, doctrine in which is truth, 4686. Standing corn denotes the truth and good of faith in conception; when gathered together in heaps, the truth and good of faith received, 9145, 9995, sh. 9146. See HARVEST, WHEAT, BARLEY, FARINA, FLOUR.

CORN, STANDING [seges]. See CORN.


470


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 471

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 471

       CORNELIAN. See PRECIOUS STONES.


471


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 472

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 472

       CORNER [angulus]. Corners denote firmness and strength, because there is the greatest resistance, and also the connexion of the whole, sh. 9494. Such is the strength and firmness of divine truth from divine good, and hence the Lord is called the head of the corner, 9494. Hence also the signification of the four rings upon the four corners of the table of shew-bread, 9537, and of the four horns upon the four corners of the altar, 9719-9721. When the quarters of the world are meant by corners, they signify where that state is which is denoted by the quarter, 9642. See QUARTERS, and as to the west, or corner of the sea, 9755. The corner or stay of the tribes denotes what serves for supports to the things of faith, 1462. The corner of a bed and extremity of a couch denotes the lowest natural, that is, the external sensual, and its truth and good, 10,050; compare 6188.


472


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 473

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 473

       CORONATION. See CROWN.


473


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 474

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 474

       CORPSE [cadaver]. A man without charity is a dead carcass, 916. With those who are called Babel there is no real worship, but what they interiorly worship is a dead carcass, 1326. The church is compared to a dead carcass when it is void of good, and thereby of the truths of faith, 3900. Where the carcass is, there will the eagles be gathered together, 1667; ill. and sh. 3900, 3901. The sphere of those who have lived in hatred and cruelty is cadaverous, 1514, 5394. A heap of carcasses and no end of bodies denotes innumerable evils, and masses of those who are in evils, 6978. To be filled with dead bodies denotes spiritual death, which is the total deprivation of truth and good, 9809. Why the animal which died of itself or was torn by beasts was not to be eaten, 4171, 5828. A carcass signifies the death of good occasioned by evils, 5828; or evils which are acquired by oneself, and confirmed in act and thought, 4171, 4172.


474


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 475

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 475

       CORRESPONDENCE [correspondentia]. There is in every man a celestial and spiritual principle, or internal man, which corresponds to the angelic heaven, 978. The external man is formed to correspond with and receive the influx of the internal man, 1460, 5131; and is brought into correspondence and concordance therewith by knowledges, 1461. There are things in the external man which correspond and things which do not correspond with the internal, and what they are, 1563, 1568, 3349. Between the Lord and man there is parallelism and correspondence as to things celestial, 1831; not as to things spiritual, 1832. The Word is written by correspondences, representatives and significatives; the laws concerning servants, for example, 2567; and the correspondence of certain members of the body, 2763. Representatives and significatives originate in representatives which exist in the other life, but correspondences are altogether different in sound and signification from the things which they denote in the spiritual sense, 2763. Seriatim passages concerning representatives and correspondences, 2987-3003, 3213-3226, 3337-3352; especially concerning those that are in the Word, 3472-3485. Representatives are the external things which are put forth as effigies of internal things, and those which concord, or which are rightly represented, are correspondences, 2989, 2990, 4044. There is nothing throughout the whole natural world but has something to which it corresponds in the spiritual, and hence is representative of the Lord's kingdom, 2992, 2993, 3483; in like manner, all things in the external man, and the human body, 2994-2998. Correspondences, therefore, are things which stand in the same mutual relation to each other as the light of heaven and the light of the world, 3225, 3337. Such is the correspondence between the ideas of men and the ideas of angels, and between the literal sense of the Word and its internal sense, 3131, passages cited, 3349. Hence the conjunction and correspondence between angels and men, illustrated by the case of the Holy Supper, 3464, and developed seriatim, 5846-5866, 5976-5993. There is but one only life, and to that life correspond forms, which are substances or organs; which organs have a quality according to the degree of their correspondence with life, as its receptacles, 3484.

The things which belong to the light of this world only so far live and affect life as they are adequately and correspondently conjoined with those things which belong to the light of heaven, 3485. The rational principle, which, as being internal and nearer to the divine, is first regenerated, sees nothing but darkness in the natural, until the latter is brought into correspondence, thus until the things which are in the light of the world correspond with the things which are in the light of heaven, 3493. The most universal principle of correspondence is, that the Lord is the sun of heaven, and that hence is light in which is intelligence, and heat in which is love, to which all other things, more or less remotely, have reference, 3636, 3643. Heaven, therefore, corresponds to the Lord, and man, as to all and singular things, to heaven; hence, heaven is the Grand Man: seriatim passages, 3624-3649, 3741-3750, 4218-4228, also 2853, 4044, 4318, 10,030. See MAN. This correspondence subsists not only between the spiritual and celestial things, which are with man, and heaven, but with the whole man and whatever pertains to him from first to last, 3628, 3745, 4215, 4222. It subsists primarily with the functions of the organical parts; and thence with their forms, 4223, 4224; and not only with their visible forms, but also with the invisible, by which is internal sight and affection, 4224. The reason is, divine order and influx are terminated and finished when they reach the external man and not before, 3632. Seriatim passages concerning this order and correspondence resumed; in particular, concerning the heart and its correspondence to celestial things, and concerning the lungs and their correspondence to spiritual things, 3883-3896. See HEART, RESPIRATION. The same continued; in particular concerning the cerebrum and cerebellum, or the human brain, which corresponds to heaven, and represents it as a whole, being formed according to the order of its fluxion, 4041-4054. See BRAIN. Further continuation, and especially concerning the correspondence of the senses, 4318-4331. Of the common and involuntary sense, 4325 and following numbers. See SENSE. Of the sense of sight, and of the eye, which correspond with the understanding and with truths, and of the correspondence of light, 4403-4420, 4523-4533. See EYE, LIGHT, UNDERSTANDING. Of the sense of smell and the nostrils, which correspond with those generally who are in common perception, 4624-4634. See NOSE. Of the sense of hearing and the ear, which correspond with those generally who are in obedience, 4652-4660. See EAR. Of the sense of taste, of the tongue and of the face, 4791-4805. Of the hands, the arms, the shoulders, the feet, the soles of the feet, and the heels, 4931-4953. Of the loins and members of generation, 5050-5062. See TASTE, TONGUE, FACE, HAND, GESTURE, ETC. Of the interior viscera of the body, 5171-5189, 5377-5396. See GLAND, STOMACH, INTESTINES, KIDNEYS. Of the skin, the bones, and the hair, 5552-5573. See SKIN, BONE, HAIR. Of diseases incident to the human body, 5711-5727. See DISEASE. The societies which constitute heaven are more or less universal according as they correspond to whole members and whole organs, or to their parts; and the particular societies contained in the more general ones are also involved in their correspondence, 4625. It may be known from their situation and influx to what province the angelic societies belong, 5171. Their influx and correspondence with man are unknown, because the very existence of a heaven and a hell is doubted, 4322. How there must be a correspondence of exterior things with interior, in order that one may be an administering medium to another, illustrated by the philosophical doctrine of end, cause, and effect, 5131, and from the existence and subsistence, in one harmonious whole, of the universe at large, 5377. If there be not correspondence between the internal and external, the former appears to the latter as alienated and hard, 5422, 5423. Illustrated by examples, 5511. By correspondences is effected the conjunction of things interior with things exterior, and at length with things ultimate, 8610; thus they effect the conjunction of heaven with earth, 8615. Correspondences have the greatest force, even to the working of miracles, and affecting the angels in heaven; on this account the Word was written by mere correspondences, 8615. They consist in the subordination of inferior things to superior, so that the latter work in them as causes work in their effects, 8778. All things in the world, in its three kingdoms, are representative of the spiritual and celestial things of the Lord's kingdom, and also of divine things, and this according to correspondence; passages cited in illustration, 9280. The representatives seen in the other life, are correspondences agreeing with the state of the interiors with spirits, 10,194. The correspondence of all the members of the body with heaven shewn from the statue of Nebuchadnezzar, namely, that the head corresponds to the inmost heaven, the breast and body to the middle heaven, and the legs and feet to the ultimate heaven, 10,030. The science of correspondences, though it is now antiquated and lost, far excels all other sciences, 4280. It existed in Egypt, and when the church with them came to an end, it was turned into magic and thus perished, 4964. It was known to the Arabians, the Ethiopians, and other eastern nations, but was at length obliterated, especially in Europe, 10,252. It was first obliterated with the Israelitish nation, 10,252.


475


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 476

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 476

       CORRUPT, to [corrumpere], is predicated of things intellectual, thus of persuasions, 621, sh. 622. The way of all flesh being corrupt, denotes that the understanding of truth had perished by reason of man's becoming corporeal, 627, 628. To corrupt, when predicated of the truths of faith, is to extinguish, 9060; and when predicated of worship, to turn away from the Divine, 10,420.


476


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 477

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 477

       COTTAGES [tuguria]. See TENT.


477


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 478

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 478

       COTTON [xylinum], is the byssus or fine linen of Scripture, and signifies truth from the Divine, 5319. See FLAX, LINEN.


478


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 479

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 479

       COUCH [sponda]. The natural mind is signified by a bed, because it serves as a substratum to the rational, 6188. The extremity of a couch denotes the sensual part, and the corner of a bed, the lowest natural, sh. 6188, 10,050. See BED.

COUCH, to. See to BOW HIMSELF.


479


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 480

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 480

       COUNTENANCE, or LOOKS [vultus]. To eat bread in the sweat of the countenance signifies to hold what is heavenly in aversion, 276. The countenance is an index of the mind, 1388, 6616. It is a type of the interiors, which are manifested in the face as in their image, 3527, 4066, 4292. Hence it denotes the state of affection and thought, 4066. See FACE.


480


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 481

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 481

       COUNTRY [patria]. Those who really love their country, seek its welfare without the least thought of reward, 3816. A society of many persons is the neighbor in a higher degree than a single individual; one's country in a higher degree than a society; the church and the Lord's kingdom in still superior degrees; and the Lord above all, 6819-6824. See NEIGHBOR. He who loves his country, in the other life loves the kingdom of the Lord; for this latter is then to him his country, 6821. It is the Lord's kingdom on earth which is called the church, and the church and one's country are both signified by mother, the former in the spiritual sense, the latter in the natural, 8900. A comparison with those who fight in battle for their country without regarding either life or fame, etc., 9210.


481


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 482

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 482

       COURT [atrium]. In the original tongue, the word that signifies villas and castles, also signifies courts and palaces, the latter denoting the internals of the church, the former its externals, 3271. As courts serve for introduction into houses, so scientifics serve as means for introducing man into the truths of the church, 5580. Houses signify the interiors of the natural mind, courts its exteriors, 7407, and porches, outward things which cohere with things interior, 7353. The court of the tabernacle represented the ultimate heaven, 9594, 9688, 9711, ill. and sh. 9741, 9755. The good of faith itself which constitutes that heaven is also a court, for by it man is introduced into the good of charity, which is the good of the middle heaven, 9741. The ultimate heaven is formed by the exterior of the celestial kingdom, and the exterior of the spiritual kingdom; hence there were two courts to the temple, the one interior, the other exterior, 9741. Concerning those who dwell in these courts, their quality, etc., 9741, 9742. Man may be compared to a house in which are many apartments communicating one with the other; those who are in truths only as to the understanding are not in any of these apartments, but only in the court, 10,110. See HOUSE, CASTLE, HABITATION.


482


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 483

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 483

       COVENANT, A [faedus], denotes the conjunction and presence of the Lord in man by love and charity; thus, in the widest sense, it denotes man's regeneration, 665, sh. 666, 1023, 1032, ill. and sh. 1038, 1864. The Lord does not establish a covenant with man according to the literal idea of a covenant, but his covenants with Abraham and others represented that conjunction, 665; and, in the supreme sense, the conjunction of the human essence of the Lord with the Divine, 1864, 1996, 2003, 2021, 2084. The statutes or rites of the church were constituted a covenant, because they had respect to love and charity by the internal things which they represented, 1038. Externally, they were only the signs of a covenant, for a covenant is made with things internal, 1038, 2037. Conjunction by means of love is signified by a covenant, and such is the only conjunction or means of conjunction and union, throughout universal nature, 1055. To make a covenant is predicated of what is celestial or of good; to swear, of what is spiritual or of truth, 3375, 3452. The Lord's covenant with Abraham, Isaac, and Jacob, denotes his conjunction with the church by the divine human, 6804, 7195. His covenant in their flesh denotes the Lord's conjunction with man even in his impurity, 2053, 2054. The stipulations or compacts, which in the Word are called a covenant, in a confined sense, are the ten precepts, or the Decalogue; in a more extended sense, all the precepts, statutes, etc., which the Lord enjoined by Moses from Mount Sinai; and in the most extended sense, the books of Moses; on the part of the Lord, it is his mercy and election, 6804. Blood was a sign of a covenant, because it signifies conjunction by spiritual love, that is, by charity towards the neighbor, 6804 at the end. To keep a covenant, is to live according to the precepts, thus in good, and to be thereby conjoined to the Lord, ill. 8767. A covenant can only be made between the Lord and man by his receiving the influx of truth from the Divine, and thus by correspondence; in this case conjunction is effected, because superior things can act in inferior as their subjects, 8778. To establish a covenant denotes communication as well as conjunction, because things which communicate are conjoined, 9344. The conjunction of man with the Lord is effected by the Word; hence the Word is called a covenant, as also the law, the tables, and the ark where the law was, sh. 9396, 10,632. Things were halved and set opposite to each other when a covenant was entered into, as in the case of the sacrifices and the tables on which the law was inscribed, on account of correspondence, sh. 9391, 9416. Why the salt of the sacrifices is called the Lord's covenant, 10,300. Passages cited, shewing that a covenant denotes conjunction, 10,371, 10,632. See CONJUNCTION.


483


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 484

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 484

       COVERING [velamen, tegumentum]. See VAIL.


484


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 485

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 485

       COVET, to [concupiscere], is to will from an evil love, for concupiscence or covetousness is nothing but the procedure of love, or the life of its respiration, 8910. It pertains both to the will and the understanding, being the continuum or procedure of the will in the understanding, 8910. The precept not to covet signifies that man is to be careful lest the evils which enter into his thought pass into the will, and go out thence, 8910. Not to covet denotes aversion, 10,676. See CONCUPISCENCE, LUST.


485


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 486

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 486

       COW [vacca]. Cows denote interior natural truths, 5198, 5212, 5263, 5265; in the opposite sense, falses, 5202, 5268. Somewhat holy is evidently signified by the red cow, from the ashes of which the water of purification was made, 3300, 9723. See CALF, CATTLE, GOAT.


486


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 487

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 487

       CRAFT [dolus]. See SIMULATION, DECEIT.


487


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 488

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 488

       CREATE, to [creare]. To create, to form, and to make, in the prophetic writings signify to regenerate, but with a difference, 16, 88. To create is to regenerate or make man spiritual; to make is to render him perfect or celestial, 472, 593. To create is predicated of somewhat new that had not before existed; to form, of quality; and to do or make, of effect, 10,373. See, as to the signification of creating, 1688, 3043, 3704, 10,373, and as to the means and procedure of regeneration, 3470. The verimost reality and verimost essential in the whole universe is Divine Truth, or the Word, proceeding from Divine Good; it is this which creates and makes all things, 5272, 6115. As to its procedure in the creation, 7270. The historical account of creation in the first chapters of Genesis is only factitious, the new creation or regeneration of the man of the church being signified, and thus the establishment of a celestial church, ill. 8891, 9942, 10,545; compare 9396. To create a new heaven and a new earth is to institute a new church, internal and external, 10,373, and the passages cited there. To be created denotes to be from the Divine itself, and thus in Divine order from first principles to last, or from inmost principles to outermost, 10,634.

CREATION. See to CREATE.


488


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 489

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 489

       CREATURE [creatural. Man becomes a new creature when the external man is reduced under obedience to the internal, 9708. Creatures in the sea that have souls, or life, denote scientific truths in which is good, 6385. See to CREATE.


489


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 490

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 490

       CREEPING THING [reptile]. See ANIMALS. Creeping things of the water, or fishes, denote scientifics which belong to the external man, 40. The least part of every thought of angelic spirits not only lives, but has a species of body, signified by the moving or creeping thing, 41; concerning the life of which see 9050. Hence the living creeping thing denotes scientific truths, which are at the same time truths of faith, 9050. The sensual part and its pleasures, which creep as it were in the surface of man, are signified by reptiles and creeping things, 746, 810, 909. With the regenerate those pleasures correspond to the celestial and spiritual things which are of the will and understanding, 911; but more especially 994. They include in their signification that of birds and beasts, both clean and unclean, 994; compare 803. They signify the things of the will and understanding, but of the lowest kind, 674; thus external and sensual goods and truths, 9182, and their opposites, 9331. See INSECT.


490


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 491

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 491

       CRIMSON [coccineus]. See COLORS (Scarlet).


491


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 492

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 492

       CRITIC [criticus]. The ideas of such as read the Word with the art of critics appear in the spiritual world like closed lines, or a texture of such lines, 6621.


492


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 493

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 493

       CROOKED [obliquus]. The crooked made straight denotes the evil of ignorance turned into good, and the rough places made into plain ways denotes the falses of ignorance turned into truths, 3527 at the end.


493


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 494

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 494

       CROSS, THE [crux], denotes temptations, 4599, 8159; or the state of man undergoing temptations, 10,490-as truth divine was treated with contumely, scourged, and crucified by the Jews, 2813. The Lord's suffering on the cross was his last temptation or combat with hell, 9930, ill. 10,659. It is not to be understood according to the faith prevalent at this day, 10,659. See LORD, TEMPTATION.


494


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 495

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 495

       CROWD [turba]. In the beginning of illustration the mind is disturbed and agitated, and only becomes tranquil when truths are disposed into order by good, 5221, 5222. How crowds of evil spirits are connected with such states of turbulence. The means by which they are dispersed, etc., 842. A mixed crowd denotes goods and truths not genuine, 7975. A great multitude or crowd signifies those who are of the church but not in it, as the Gentiles, who live in mutual charity but have no knowledge of the Word, 7975. How a great crowd of spirits, who were incoherently mixed together, were gradually reduced to order by a choir of angels in their midst, 5396. Pharaoh compared to a great whale disturbing the waters, denotes scientifics perverting the truths of the church, 6015; disturbance denotes consternation of heart and soul, 9328. The Word is to be searched by every one for himself, to see whether the doctrines of the church to which he belongs are in agreement with the truth; but if they are found to disagree, care is to be taken lest the church be disturbed, 6047. If the truth is expounded by any but those who are teaching ministers, heresies come into existence, and the church is disturbed and rent asunder, 6822, compare 5432. The quality of certain spirits described who could be in great crowds without feeling disturbed, 5172. See MULTITUDE.


495


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 496

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 496

       CROWN, THE, or TOP OF THE HEAD [vertex]. See HEAD, NAZARITE.

CROWN [corona]. Unless the holy things of heaven and the church were represented by the ceremonials of a coronation, they would be nothing more than childish amusements, 4581. It was well known to the ancients what the crown, the sceptre, the sword, the keys, etc., signified, 4966. A golden crown upon the head denotes the good of wisdom, 6524, 9930. A crown of adornment signifies the wisdom which is of good; a diadem of beauty, the intelligence which is of truth, 9818, 9930, 10,540. The golden plate worn by Aaron is called a crown of holiness because a crown is the representative of divine good; and sanctity, of divine truth thence proceeding, 9930. A crown denotes divine good, from which is divine truth, and a crown and sceptre, government from both, 9930. What the crowns like gold worn by the locusts signify, 7643; and the crown of thorns worn by Jesus, 9144. See

THRONE, SCEPTRE, KING.


496


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 497

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 497

       CRUCIFY to [crucifigere]. See to HANG, STONING.


497


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 498

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 498

       CRUELTY [crudelitas]. Those who have been distinguished for cruelty have also been notorious adulterers, 824. Those who have been violent and unmerciful in the life of the body become incredibly cruel in the other life; and into what phantasies cruelties are there changed, 954. The hell of cruel adulterers beneath the right foot, where there are such from the Jewish nation, 5057. How cruelly they delighted to treat the nations whom they overcame, 824, 5057, 7248. Those who cherish ill-will to others, if they are likewise adulterers, become cruel, 7370. The cruel are in the excrementitious hells, where are cadaverous things, 5394. See HELL.


498


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 499

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 499

       CRY, or SHOUT [clamor]. A voice crying, or the voice of a cry, is an expression of speech very common in the Word, and is applied where there is anything disturbed or unhappy; and conversely, on occasions of festivity, 375. To shout from the top of the mountains is to worship the Lord from love, 795. To cry is predicated of what is false, 2237, sh. 2240, 2396, 5011; and of its wrathful aspect towards what is good, 2351. A cry from heaven denotes influx, 2692, and hence consolation, 2692, 2821, 2841. A cry in the night (Matthew xxv. 6) denotes a change in the church, 4638. To cry bitterly, lamentation over the false, or truth perished, 4779. To cry with a great voice denotes aversion, 5016, 5018, 5027. To cry denotes confession and acknowledgment, by faith, which is the opposite of aversion, sh. 5323. To cry is predicated of indigence, or the want of good, 5365. When man cries to the Lord from evil, or for himself against the good of all others, he is not heard, and it appears to, him that the Lord is without mercy, 5585, 6852. Also, when he prays and cries to the Lord in temptation, without overcoming the evil as of himself, 8179. A cry ascending to God denotes imploration and its being heard, 6801, 6802, 6852. To say denotes thought, hence to cry signifies to think more powerfully, thus, thought with a full intention of doing, 7119. See to SAY. To cry is to testify indignation, 7142. It denotes interior lamentation and intercession, 7782, 8179, 8573, and hence supplication from the feeling of pain, 8353. The tacit supplication of the heart is heard as a cry in heaven; this is what was represented by the vocal supplications or cries in the representative church, 9202. If the prayer and supplication originate in what is evil and false, they are not heard in heaven, but if sufficiently ardent they are heard as a cry in hell, 9202. Compare 10,456, 10,457. See to PRAY.


499


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 500

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 500

       CRYSTAL [crystallum], denotes the truth of faith derived from good, 9872. The knowledge of immaterial things is represented in the other life by crystals, 7175. [The translucence of the Word in the letter from the truths contained in its spiritual sense is denoted by crystal. Ap. Rev., 897, 932]. See PRECIOUS STONES.


500


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 501

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 501

       CULTIVATE, to, or TILL [colere]. To be banished from Eden is to be deprived of all intelligence and wisdom; to till the ground is to become corporeal, 305, 345. A tiller of the ground is one who regards corporeal and terrestrial things, and is without charity, 345, 381. See CAIN.


501


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 502

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 502

       CUMMIN [cuminum]. See FITCHES.


502


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 503

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 503

       CUNNING [astus]. See DECEIT, SIMULATION.

CUNNING WORKMAN [excogitator]. See CONTRIVER.


503


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 504

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 504

       CUP [scypus, seu poculum]. A cup denotes the truth of faith which is from the good of charity, and, in the opposite sense, the false derived from evil, sh. 5120. Joseph's cup signifies interior truth as a medium, 5736, 5747. The various things in the external memory are so many vessels intended for the reception of interior things, and are signified by vessels in the Word, as cups, bowls, baskets, etc., 9394. Hence a cup signifies the intellectual part proximate to the senses of hearing and sight, and is predicated of truths, 9996. See BOWL, VESSELS.


504


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 505

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 505

       CURDLE, to [coagulo]. See MILK.


505


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 506

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 506

       CURE, to, or TAKE CARE OF [curare]. See to HEAL.


506


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 507

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 507

       CURSE, to [maledicere]. The Lord curses none, but is merciful to all, 245, 592, 1093, 1874. To be cursed is to turn away from what is celestial, and to turn to what is corporeal, 245, 379, 1423. A curse signifies disjunction, or aversion from good, 379, 1423, 3530, 3584. They are called cursed who have averted themselves, 5071. Hence blasting and mildew signify the non-reception of the good of love and the good of faith, 9277. Not to curse God signifies that divine truths ought not to be blasphemed, 9221. See BLASPHEMY, MERCY.


507


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 508

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 508

       CURTAINS [aulaea]. The curtains over the habitation or tabernacle were of goat's hair, because it signifies the innocence of ignorance such as exists with the Gentiles who were thereby represented, 3519; or because it signifies truths from external celestial good which form the external of heaven, 9615, 9627. The three heavens with the Lord in the midst were represented by the tabernacle; their ultimates by the vails or curtains, 3478, 3540. The ten curtains of fine-twined linen, and hyacinth, and purple, and scarlet double-dyed, signify the interior truths of faith, which are of the new intellectual part, and their derivation from spiritual and celestial things, 9595, 9596, 9615. See COLORS. Each particular curtain denotes one particular truth, 9602, 9619. The remnant or superfluous part of the curtain hanging over the side of the tabernacle, denotes truths proceeding, 9627. Its edge, the sphere of truth, 9606. To stretch out the heavens, and expand the earth, is to regenerate man; thus, it is to create a new intellectual part, in which is a new will. The like is signified by expanding the curtains of the habitation, 9596. Tapestry or hangings denote truths, such as are in the ultimate heaven, 9743, 9756. See TENT.


508


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 509

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 509

       CUSH, [Cusch, Kusch]. See ETHIOPIA.


509


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 510

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 510

       CUSTODY, GUARD, Or WATCH. To GUARD, or WATCH, or KEEP [custodia, custodire]. To keep custody is to serve and be subordinate, 372. When predicated of the Lord, it signifies the divine providence, 3711, 9304; and in the supreme sense, the divine continuum, or divine essence continued to ultimates, 3733. To feed and keep a flock is to have and apply that particular good to use, 3991. To keep, in the sense of remembrance, is to conserve within, 4703; hence it is predicated of the memory, 9149. The corn preserved in the store-houses of Pharaoh denotes goods and truths stored up in the interiors of the natural mind, 5298. To be imprisoned, or given into custody denotes rejection, 5083, 5089, 5101, and hence separation, 5456. Guard and custody are predicated of the Lord; also of the prophets and priests; thus of the Word, sh. 7989, 8211, at the end. To keep the Lord's covenant or precepts, is to live according to them, thus it is to live in good and be conjoined to the Lord, ill. 8767, 8881. To guard or keep, denotes to hold in bonds and to coerce, and is predicated both of good and of evil affections, according to opposites, 9096. See PRISON. As to the protection or guardianship signified by the cherubim, see 9391, and the article, CHERUB.


510


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 511

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 511

       CUT, to, or to CLEAVE [secare, findere]. To cleave or rend the shoulder signifies deprivation of all power, 1085, Hewers of wood and drawers of water, signify those who perform comparatively vile uses in the church, 1097. Those who arrogate merit to themselves on account of works, appear in the other life to cut wood, 1110, 2784, 3720, 4943; and those who place merit in truths, to cut stone, 3720. A certain class of the former appear to cut or mow grass, 1111. To cut wood signifies the merit of righteousness, 2784, and such merit is in good done from the proprium. See MERIT. To cut stone is to exclude or fashion truths from the proprium, 8941. To cut into segments or pieces is to prepare for arrangement, 10,048. To cut asunder or divide the sea signifies the dissipation of falses, 8184. To be cut off by famine is to perish from the defect of truth, 5302.

CUT ASUNDER THE SEA, to. See to CUT.


511


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 512

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 512

       CUTICULARS [cuticulares]. Such as acquire truth without delight, but only because they regard it as necessary to salvation, are called cuticulars, because they correspond to the cuticle in the Grand Man, 8977, 8980. See SKIN.


512


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 513

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 513

       CUTTERS OF GRASS. See to CUT.

CUTTERS OF WOOD. See to CUT.


513


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 514

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 514

       CYMBAL. See Music.


514


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 515

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 515

       CYRUS [choreschus], in the representative sense, is the Lord as to the divine human, 8989.


515


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 516

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 516

       

D.

DAGGER [machaera]. See SWORD.


516


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 517

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 517

       DAILY [quotidie], denotes continually, what is perpetual and eternal, 2838; in like manner as today, yesterday, tomorrow, etc., 2838, 3998, 4304, 6165, 6983. Day by day, or daily, denotes intensely, 5000. As to the signification of the prayer: Give us this day our daily bread, 2493, 2838 at the end, 4976, 6110. See DAY, TIME.


517


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 518

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 518

       DAINTIES, or SAVORY MEAT [cupediae]. See TASTE.


518


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 519

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 519

       DAMASCUS, was the principal city of Syria, and has a like signification, 1715. The remains of the worship of the ancient church existed there, 1796. Eliezer of Damascus, the steward of Abram's house, signifies the external church, 1796. See SYRIA.


519


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 520

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 520

       DAMNATION. Divine truth, separate from divine good, damns every one, 6148. Damnation is the punishment which accrues to the false when truth is vastated, 7102; but it is in consequence of the evil and false procuring their own separation, 7791, 7878, 9020; compare 8286. With those who are damned, the truths of faith and the goods of love are extinguished, 9008. The process of final damnation, ex. 7795. The sphere of damnation flows in from hell, and were all the hells opened, the human race would perish, 7879. Those who succumb in temptations come into a state of damnation, 8165. The Jews, when they neglected and thus annihilated their representative worship, represented the damnation of those who remain in their sins, 9965. Damnation, and thus immersion in hell, was also represented by the swallowing up of Korah, Dathan, and Abiram, 8306. No one is condemned because of the omission of external rites, but only for evils of the heart, 9965; nor for false doctrines, unless they are confirmed by evils, 845. To be damned is to perish by reason of evil, 2395.


520


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 521

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 521

       DAMSEL [puella], denotes affection in which is innocence, 3067, 3080, 3110. See GIRL.


521


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 522

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 522

       DAN. See TRIBES.


522


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 523

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 523

       DANCE [chorea]. The timbrel and dance denote the affection of truth derived from good, 3081. Dancing is predicated of truth, gladness of good, 4779. In ancient times it was permitted to express spiritual delights by choirs, or by dancing and singing, as mentioned in the Word, where these things signify the joys belonging to the affection of truth grounded in charity, sh. 8339. Such dances and sports denote interior festivity, because all festivity is from the delight of the love in which man is, and in the Word internals are expressed by externals, sh. 10,416, 10,459. See CHOIR, MUSIC.


523


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 524

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 524

       DANIEL, when mentioned by name, represents whatsoever is prophetic concerning the coming of the Lord, and the state of the church at the last times, 3652. The prophecies of Daniel concerning the four kingdoms, and concerning the kings of Media and Persia, have respect to the internecine conflicts of evils and falses, 2547. In like manner, all the numbers mentioned in Daniel are significative, 1709. By the magi of whom Daniel is called the prince are meant such as were in the science of spiritual things and thence in revelations, 5223.


524


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 525

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 525

       DARIUS. As to the quality of worship signified by his requiring to be worshiped as a God, 1326.


525


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 526

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 526

       DARKNESS, THICK DARKNESS [tenebrae caligo]. The things of man's proprium, which appear as light before regeneration, are thick darkness, 7, 21: because he is then in stupor and ignorance of all things relating to spiritual and celestial life, 17. Darkness denotes falsities, sh. 1839, 7688, 6015. Darkness denotes falses, thick darkness evils, ill. and sh. 1860. In the original tongue the word translated darkness, Gen. xv. 17, involves the meaning and signification of both the above terms, 1860. The lumen of the evil is turned into darkness, and darkness is loved by them, 1528. In the hells there is thick darkness, which is derived from falses; and cold, which is derived from evils, 3340. There is also a lumen there, but it is like what is derived from an ignis fatuus; and there is also warmth, but it is like that of unclean baths, 3340: as to the lumen more particularly, 3224. When the hells are looked into, there is seen a thick dark mist; and the inhabitants have warmth from the hatreds, revenges, and murders, which they breathe, from experience, 3340. The inhabitants of hell dwell in a gross atmosphere, cloudy, and dark, and also in cold; their darkness and cold are proportionate to the hatred and the falsity in which they are principled, 3643, 8814. The hells are said to be in darkness because they are in falses which appear as darkness when seen from the light of heaven; but they have a lumen as from a coal fire, 4418, 4531, 7870, and also of a yellowish hue as from sulphur, 4416; thus they see one another, 6000, 7870. Those who believe that they are wise from themselves are sent into a state of darkness where they become utterly stupid, from experience, 4531. The lumen flowing in from hell is called darkness, for it is turned into darkness when light from heaven flows into it, 5128. When man comes into temptations he is obsessed by evils and falses, and, as it were, in darkness; for darkness, in the other life, is nothing but the obsession of falses, 6829. Thick darkness denotes the total privation of truth and good, thus impenetrable falseness grounded in evil; darkness, theprivation of truth, thus what is false only, sh. 7711. To feel or grope in thick darkness, denotes where there is contrariety to truth and good, sh. 7712. Divine light is as thick darkness and smoke to the evil, ill. and sh. 1861, 6832, 8197. Clouds and darkness are condensations of falses derived from evils, 8197. The darkness in the church at this day is much grosser than in ancient times, in consequence of confirmations from scientifics formerly unknown, 231-233. The light of truth becomes changed into darkness when man regards himself in place of the Lord, 1321. The mind or intellectual part of man is kept in a light which is quite different from the light of the world; but what darkness this is to those who are in the love of self and the world, ill. 3224. When those who are without charity draw near to heaven, their light is changed into darkness, and their minds overcome with stupor, 3412. The love of self and the love of lucre induce darkness and stupor in the mind, 3413. Those who are in corporeal ideas only, that is, in the will of what is evil and in the understanding of what is false, can only regard spiritual and celestial things from the darkness and coldness of their own state, thus they extinguish them, 3888. Black signifies evil, in particular man's proprium, depth of shade or darkness [tenebricosum] what is false, 3993. Darkness upon the earth denotes falses occupying the natural mind, 6015. Those who are in truth and not yet in good are in shade and darkness, and what they see are only phantasms, ill. 6400, 10,201. When man is in the sensual state and its light, he is in darkness as to spiritual and divine things, and his sensual lumen is turned into mere darkness when it falls into the light of heaven, 6948, 9577, 9801. Actual darkness pervades hell when any light from heaven flows in, 7870. Truth divine is as thick darkness to the man of the spiritual church, and still more to the Israelitish and Jewish people, 8928: compare 8814. Those who refer all things to faith are in darkness concerning good, consequently they are in darkness concerning the conjunction of good and truth, and concerning truth itself, 9186. All heavenly and divine things are darkness to those whose internals are not open to the light of heaven, 9256, 9577, 10,156, 10,201, 10,227.


526


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 527

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 527

       DART [jaculum]. See Bow, ARCHER.


527


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 528

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 528

       DATES. See BRANCH, PALM.


528


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 529

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 529

       DATHAN. See KORAH.


529


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 530

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 530

       DAUGHTER [filia]. In the spiritual man the intellect or understanding is called male, the will female, 54: compare 8994. Hence the church itself, from the affection of good, is called a daughter, etc., 54. And hence sons denote truths and daughters goods, 489-491. In the opposite sense, daughters signify cupidities or lusts, 564, 568. Daughters signify the affections of good and truth; daughter of Zion the affection of good, and daughter of Jerusalem the affection of truth: thus celestial and spiritual churches, 2362, 10,402. Daughters of the nations signify the various affections of evil and the false, and their religious principle, sh. 3024. Daughters of the Canaanites signify affections which are discordant with the truth, 3024. Daughters of Canaan signify the affections of what is false and evil, 3683-3686, 3662. Daughters of Heth the affection of truth with those who are without the Word, thus from a source not genuine, 3620. Daughters of Babel, those who are interiorly profane and evil; daughters of the Chaldeans, those who are interiorly profane and false: both holy in externals, 4335. See as to various other nations, 3024. Daughters signify affections in common, specific differences being signified according to the age understood, 3067. Daughter of a king, the love of truth, 3703. Daughter denotes affection; also the church and faith wherein is good, 3963, 6419. Daughter denotes the church, and also a false religious principle, sh. 6729. The seven daughters of a priest denote the holy things of the church, 6775, 6778. Daughter signifies the genuine affection of truth, handmaid the affection of truth from natural delight, 8993, 8994, 9001. See HANDMAID. Daughters signify the goods of faith, 9079. Daughter of Zion the celestial church, 9055 at the end. The signification of father,' mother, and children, sh. 3703.

DAUGHTER-IN-LAW [nurus], denotes the truth of the church adjoined to its good; in the opposite sense, the false adjoined to its evil, sh. 4843, 10,490. Thamar, the truth of the representative church, 4869. What is involved and represented in Judah's whoredom with her, and the derivation of the Jews from that stock, 4818. See JEW.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 531

       DAVID, denotes the Lord, 1888, 2159, 2842, 4926. To swear by David denotes irrevocable confirmation, or eternal truth, 2842. A king, more especially when David is understood, represents divine truth, 4763. The throne of David signifies the Lord's heaven, 5044. David signifies the Lord as to divine truth, from whom is faith, intelligence, and wisdom, 9548: as to which, and the reason of his being called the Lord's anointed, 9954. As to his numbering the sons of Israel, 10,217. As to the rebellion of Absalom, 4763. As to his son by the wife of Uriah, 2913. See HETH. David was in the love of himself and his posterity, and believed that what was said of the Lord applied to him and his seed, 2842.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 532

       DAY [dies]. The six days or times of creation denote so many successive states of man's regeneration, 6. Day denotes time and state of that time, 23; or times and states in general, 486, ill. and sh. 487, 488, 493, 862, 2788, 3785, 3814, 4780, 4850, 5089, 10,656. A state of faith is called day, a state of no faith night, 221, 4175. Love and faith are also contrasted as day and night, 709. The changes of the regenerate man as to the will, are as summer and winter; and as to the understanding, as day and night, 935, 936. All the days of the earth denotes so long as there is any inhabitants in the earth, and the inhabitants perish from the earth when there is no longer any church, 931. Day by day signifies in every state, 7133, 7157, thus continually, 10,122, 10,132. See DAILY. The third day, denotes a complete period from beginning to end, thus it denotes continuity, 2788, sh. 4495, 5457, 7715. The third day denotes the ultimate, when the last state ceases and a new state begins, 4119, 5159, 5457, 5458. The three days denote the whole period or state, and the third day the ultimate of that state, 5457. Consequently the third day denotes the end of a state of purification or preparation to receive, 8791, 8811, 8812. Many days denote much of the subject predicated, 4780, 6798, 5089. To this day, even today, today, in that day, etc., denote what is perpetual and eternal, 2838, 3325, 3467, 3998, 4197, 4304, 4316, 4596, 6165, 6278, 6573, 7140, 8052, 8503-8505. By a change in the expression, it denotes what is apparently perpetual, consequently only temporal, 3325, 3329. From now, or from this day, denotes henceforward to eternity, 6984. Compare today and tomorrow, 8788. Yesterday signifies from eternity today eternity, and tomorrow to eternity, 3998; as to the latter, see also 7399, 7509, 7510, 8082, 10,412: and the expression, continually, 9939, 8418. The morrow or the day following, when predicated of the Jewish nation, signifies duration to the end of the church, 10,497 when predicated of the Lord, predetermination, 7510. From yesterday, and from the day before yesterday, denotes past time in general, and when predicated of the Lord, what is from eternity, ill. and sh. 6983. Hence it denotes from a prior state, 7114, 7139, 7140, 9070: compare 4067. When predicated of the Lord yesterday and today denote what is eternal, 2838, 9939. Days and hours, when predicated of the church, denote states as to good and truth; hours, such states in particular, sh. 4334. The twelve hours of the day signify all the states of truth, 6000. As to the day or the hour of judgment, see 3353-3356, 9857, at the end. Days signify times and states in general, and years are added to signify the quality or species of state, 487. See YEAR. The days of old or of antiquity, and the days of eternity, signify the beginning, by which is denoted the commencement of man's regeneration, 16. See DAYS OF ETERNITY. When a year, a month, or day is mentioned in the singular number, it denotes a whole state or period, 3814. To come into days or grow old, is to put off what is human and put on what is celestial; when predicated of the Lord, to put on what is divine, 3016: compare 1854, 2198. It came to pass in that day, denotes state, 3462. As yet a great day, denotes a state now proceeding, 3785. Days multiplied, denotes change of state, and is predicated of truth, 4850. The times of the day, as morning, mid-day, evening, and twilight, in hell, are so many variations of night and torment, ill. 6110. The last day and the judgment is the death of the body with every individual, 5078. In the whole day, and in the whole night, denotes a state of perception not obscure and obscure, 7680. Day, and light, denotes when there is truth and good, 7870. The times of the day, as morning, noon, evening, and night, states of illustration and perception, and of the latter obscured, 8106. Of a day in its day, or every day its own rate, denotes continually, 8418, 8423. The first day denotes the beginning of a state, 7887, 7891. The first day to the seventh, a whole and holy period, or a state completely holy, 7890. Six days denote the labors and combats of temptation, 8494, 8506, 8539, 10,367. The sixth day denotes the end of any given state, 8421, 8488: also the seventh, 7892. The seventh day denotes a holy state, 8059; or a state of the conjunction of good and truth, 8490, 10,367; consequently the state after regeneration, 8539, 10,374. The tenth day denotes the state of the initiation of the interiors, 7831. The day began from the evening in the representative church, because man, before he comes into the morning or light of truth, is in a state of shade or darkness, 5270. The morrow of the Paschal Supper, or the day Paesach, denotes the state in which the Lord is present, and hence liberation from damnation, 8017. The days of our father Abraham, denotes a previous state as to truths, illustrated from the truths known in the ancient church, and now obliterated by the Philistines, 3419. The day of Elias denotes a state of the reception of Divine truth or the Lord as the Word, 9198. The day of Jehovah, of the fierceness of his wrath, etc., and the great day of God Almighty, denote the last times when there is no longer any faith or charity, and hence the last judgment, 5360, 5798, 6997, 8902, 9809. The day of affliction denotes the miserable state of the evil in the other life, 34. The day of straightness denotes when truth is preferred to good, 4548. Days of mourning denotes perversion of state, 3607. Days few and evil denotes a state of temptations in the natural man, 6097. The day of slaughter denotes the end of the vastated church, 8902. Changes of state in the other life are as the changes of the times of a day in the world, to the intent that man may be continually perfecting, 8246. That in the other life states succeed each other, like the seasons of the year in the world, 9213. And that the states appertaining to the angels are as the times of a day, but ending in twilight instead of night, ill. 10,605.

DAY-DAWN [aurora]. When those who from external things look to internal, see the day-dawn, they think of the beginning of all things from the Lord, and of their progression to the full day of wisdom, 1807, 920. The dawn ascending denotes the approach of the Lord's kingdom, when the upright are separated from the evil, sh. 2404, 2405. Morning and day-dawn, in the supreme sense, are the Lord, in the internal sense, his love, and hence peace, 3458. It was in the day-dawn or morning redness that Jacob was named Israel, by whom is signified the celestial spiritual man, with whom the internal and external are conjoined, 4275, 4283-4289. The dawn or redness denotes when conjunction begins, the rise of the sun conjunction itself, 4300. When man is in peace, celestial and spiritual things are in their day-dawn and spring, 1726, 3696, 5662. Peace in heaven has a like salutary and cheering influence as day-dawn and its light on earth, 2780, 8455: compare 91. See MORNING.

DAY BEFORE YESTERDAY, THE [nudius tertius]. See DAY. DAY FOLLOWING, THE [postridie]. See DAY.

DAYS OF ETERNITY, THE [dies aeternitatis], or days of old, signify the beginning, by which is denoted the commencement of man's regeneration, 16. Days of eternity denote the most ancient church: generation of generation, the ancient church, 477, 1259, 6239, 10,248: compare 3419, and see AGE, DAY, ETERNAL, GENERATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 533

       DEAF [surdus]. The deaf are those who do not perceive what is true, and hence do not obey: abstractedly, the non-perception of truth, and hence non-obedience, sh. 6989. By the deaf, in the Word, are also signified the Gentiles who are unacquainted with the truths of faith, because they are without the Word, and hence cannot live according to them, 6989. The deaf are they who are not in the faith of truth, because not yet in the knowledge and apperception of it, briefly sh. 9209, 9397. Those who reason from sensual things, and thence conclude concerning heavenly things, are deaf serpents, 196. To enter upon an explication of heavenly things to the unregenerate who have no notion of them is like speaking to the deaf, 4027.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 534

       DEATH, DEAD [mors, mortuum]. He is a dead man who acknowledges nothing as good and true but what pertains to the body and the world; he is a spiritual man who acknowledges spiritual good and truth, but only from faith: and he is a celestial man who believes and perceives them from love, 81. Man is called dead when the external and internal are separated, 272, and when he is not in faith, 290. A man is called dead who lives the life of death, which is damnation and hell, 304. Death signifies the cessation of any particular state or quality, 494, 525, 2516, 3326, 4563, 4833. The death of the antediluvians was occasioned by an inundation of evils and falses, 660; compare 5725. In the other life it is manifestly perceived what is alive and what is not alive with man; how his good appears in each case, 671. He who is without goods and truths is not living but dead, 680. The worship of those who are in the love of self is interiorly as somewhat dead and cadaverous, 1326. Corporeal things must die before man can be born anew or regenerated, as the body itself must die before he can come into heaven, 1408. The death of the body is only a continuation of life in a new state, which is therefore signified by expressions relating to death when they occur in the Word, 1854. As to the life of man after death and the manner of his resuscitation, see LIFE, RESURRECTION. To see death signifies to perish, 2687. By the Lord's death on the cross all that was merely human was put off, illustrated by the offering up of Isaac, 2818, 2854. To die denotes the last time of the church, when all faith, that is, charity, has expired, illustrated by the death of Sarah, 2908, 2912, and by the death of Joseph, 6587, 6593. To bury the dead is to emerge from the state of shade and of night, predicated of the truth of faith, represented by death, 2917, 2923, 2961; compare 6557, 6558. To die, denotes an end of a given representation, illustrated by the death of Abraham, 3253, 3259: by the death of Ishmael, 3276: by the death of Isaac, 4618, 4621; by the death of Jacob, 6464, 6465: and generally, 5975: in respect to the office of Aaron, 9928, 10,244. To die is to rise again, or to end one state and commence another, 3326, 3498, 3505, 3523, 6008, 6036, 6176; ill. 6221, 6645. To be slain and to die, when it is predicated of good and truth, denotes not to be received, 3387, 3395. The proprium of man is nothing but evil, and when it is not vivified by divine good, or the Lord's proprium, man is said to be dead, 3813. In ancient times, wives who bare no children called themselves dead, and believed themselves to be so, and this from a spiritual cause grounded on the correspondence of sons and daughters, 3908, 3915, 3969. The life of the evil, though received from the Lord, is spiritual death, 4320, 4417, 5070, 6685, 10,363. Man cannot die when corporeal things are separated by the death of the body, because his interiors are conjoined to the Lord, 4364, 4525: compare 5114, 5144, 6326, 10,099, 10,591. Death denotes the extinction of the Lord's life, which is the life of the divine human, in man, 4724. It was customary with the ancients to bewail the dead, by which a last farewell is to be understood, though they knew that the person still lived, 4565. By death, in the Word, is signified hell and eternal unhappiness, and what is evil and false, as opposed to the life of intelligence and wisdom, 5407; or the life of truth, 5465, 7136. No other death is treated of in the internal sense of the Word than spiritual death, which is damnation, 5605, 5759, sh. 6119, 7136, 7494, 7954, 8364, 8407, 8571, 9007, 9008. Death is occasioned by sin, 5712, 5726, 8364. If man had lived the life of good, he would have been without disease, and would have become an infant again in his old age, but a wise one: and would then have passed into heaven, and put on a body such as the angels have without suffering, 5726. See DISEASE. The destruction (or death) that wasteth at noon-day, denotes evil openly lived, by which truth is destroyed, 6000. When man is said to die he only passes out of the body which has served him as an instrument of use in this world into a body adapted for uses in the other, 6008. To place the hand on the eyes when a man dies, denotes to vivify or to elevate, and this by the closing of the external sensual and the opening of the internal, 6008. In the state of desolation, when truths are deficient, the spiritual life labors, and man is partly remitted into his proprium, hence there is then presented an image of spiritual death, which is damnation, 6119: compare 8571. Inasmuch as death denotes resurrection to life and regeneration, sickness denotes the successive state preceding, ill. 6221. The death of the men who were at enmity with Moses denotes the removal of falses that would destroy the life of truth and good, 7021. The fishes dying when the waters were turned into blood, the extinction of scientifics by the falsification of truth, ill. 7318. The first-born dying or being slain throughout Egypt, the damnation of those who are in falses of evil, or in faith separate from charity, 7871. They have life, and are said to be alive, who will what is good and believe what is true; while they have not life, and are said to be dead, who will what is evil and believe what is false, sh. 7494. To die denotes the consumption or withdrawal of good and truth, 7507, 7511, 7699. To die denotes extirpation, 7738. To die in the desert is to succumb in temptations, and hence to be damned, ill. 8165. To die by the hand of Jehovah is to rush into damnation by relinquishing the Lord, 8407. Anguish, and as it were death, is occasioned by any attempt of those below heaven to enter into it, or of those in an inferior heaven to enter into a superior, or of those in the highest heaven to ascend to the divine, 8797: the reason, 8922. Damnation is called spiritual death, and yet the damned live, because they have extinguished the truths of faith and the goods of love, which are the verimost life of the Lord with them, ill. 9008. By the dead saints arising, after the resurrection of the Lord, and going into the holy city, is signified the salvation of the spiritual church: and that they were seen in vision, 9229. Knowledges of heavenly things become dead when they are only stored in the memory, and used for worldly ends, 9272. When man ceases to respire externally by the death of the body, he enters upon a respiration which is exactly accordant with the affection of truth in which he was principled, thus according to his life of faith, 9281. When death is predicated of Aaron and his sons, it denotes the end of what is representative, and thus of conjunction with heaven, 9928, 10,244. See above. The punishment of death for breaking the sabbath denotes spiritual death in consequence of non-conjunction with heaven and the Lord, 10,363, 10,731.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 535

       DEBILITY [debilitatis], signifies the diminution of potency, 8616. See DISEASE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 536

       DEBORAH, the nurse of Rebecca, denotes hereditary evil, ill. 4563. See REBECCA. The prophetic chant of Deborah and Barak treats of the perversion of the church and its restitution, 8753.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 537

       DEBT [debita]. Those who are wise not only observe the laws of the decalogue externally, but also in internals, because the doing of such evils is contrary to the internal debt, or charity, between man and man, 4190. The conjugial debt signifies conjunction, 9003.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 538

       DECADES, like hundreds and thousands, denote much, but each in a different degree, 8715. See NUMBERS (Ten).


538


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 539

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 539

       DECALOGUE [decalogus]. See LAW. The ten precepts or words of the Decalogue signify remains, and the table on which they were written the internal man, 576. All the precepts of the Decalogue have relation to the life of charity and faith thence derived, ill. 1798, 1038. The precepts of life were adapted to use in both senses; those which were for use in the literal sense were for the Jewish people of that time, 2609: compare 10,637. The moral precepts of the Decalogue needed not to be miraculously revealed, as they were known to all nations, but they were so promulgated from Sinai on account of their internal sense, 2609, 3690, 8862, 8902 at the end. The precepts of the Decalogue are called a covenant, because there can be no conjunction between God and man unless they are observed, not only in their external form, but in their internal, 4197 at the end, 8899. The laws of life which are in the Decalogue and other parts of the Old Testament are not abrogated, but confirmed in both senses, 9211. The ten commandments are the divine truths implanted in the good of those who are of the Lord's spiritual church, 8859. The signification of each commandment, ill. and sh. 8860-8910. See ADULTERY, SABBATH, etc. The two tables signify the law in the whole complex, 9416, 10,375. Why there were two tables, and how they were divided and written, 9416. See also 10,375, 10,376 and the numbers cited there.


539


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 540

       DECEIT [dolus]. Those who deceive by artful deceit, with a view to destroy souls, seem to live among serpents in a more direful hell than homicides, 830; compare 4533, 9013. There are differences of deceit, some being premeditated, and some not premeditated. The worst of deceivers are expelled from all society, and sit in solitary misery, like images of death, 830. Those who have simulated external decorum and religion for the purpose of obtaining influence over others, and drawing them into their lusts and pleasures, become jugglers and soothsayers: their quality described, 831. The most deceitful are in an infernal tun; they infuse deceits with so much subtilty that they are able to pervert the very thoughts, and even to substitute others for them; hence they are not admitted to men, 947. Concerning others of the deceitful in an obscure chamber who have fraudulently deceived others with a view of possessing their goods, 949. Generally deceitful pretenders undergo the various punishments of discerption; the author's experience, 957-960. Deceivers and hypocrites at first insinuate themselves into societies; but they are rejected and fined, 1273. See FINE. Such are meant by those who enter in not having on a wedding garment, 2132. The deceitful present the fallacy of being situated above the head while they are in hell beneath the feet, 1380. Infernal spirits are only allowed to speak what is false from their own evil, to speak otherwise being deceit, which is not permitted, 1695. The Lord continually provides against the danger of good and evil becoming commingled, on account of the eternal damnation which it entails upon man; but there are deceivers and hypocrites within the church who are in greater danger than others in this respect, 2427. Pretence and deceit were regarded as enormities by the most ancient people; and the deceitful were cast out, as devils, from society, 3573 at the end. He whose will and thought are not exhibited in his face, as in their proper image, is deceitful or a hypocrite, 3934. Simulation which has the good of the neighbor, or the country, or the church for its end, is prudence; but simulation that has evil for its end is deceit, 3993. Such deceit the evil call prudence, 6655. Simulation and deceit are rendered practicable by the fibres of the cerebrum governing the fibres of the cerebellum, 4327. Fraud is evil opinion and intention, and the fraudulent think and intend differently from him with whom they speak, 4459, 4469. As to the fraud of Jacob, 3660; and the fraudulent contract of his sons with Shechem, 4459. The state of a crafty and deceitful spirit who was known to the author in his lifetime described, 5058. Concerning the assumption of subjects by such spirits, 5989, 6197. The deceitful, when viewed by the angels, appear as serpents, and the most deceitful as vipers, 4533, 9013: compare 830. To act insidiously or lie in wait is to do evil from the will and from forethought, 9009. Deceit or guile is wickedness grounded in the will, in previous thought or premeditation, which is the worst of all evil, 9013. Those who have acted from guile in regard to worldly things in this life, also allure others in regard to spiritual and celestial things in the other life: such are called genii, and their abode in hell is behind the back, where they have the power of rendering themselves invisible, 9013. They destroy the all of spiritual and interior life, and therefore are not admitted to men like spirits, 9013. Because they appear like serpents when inspected by the angels, and what proceeds from them is venom: poison denotes deceit in the Word, and poisonous serpents the deceitful, sh. 9013. Deceit is hypocrisy in the spiritual sense, being so called when piety, or charity, or innocence is simulated, sh. 9013. It is what is meant by the sin against the Holy Spirit, because hypocrisy or deceit in divine things infects the interiors of man, and destroys his spiritual life, 9013. See HYPOCRITES, SIMULATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 541

       DECISION. The decision, consummation, and fulness of things denotes the end of the church, 1857, 2905. See DESOLATION, VASTATION, CONSUMMATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 542

       DECLARE, or TELL, to [indicare], signifies to think and reflect, 2862, 5508, 8142. Consequently to perceive, 3608, and to know, 3803; or to apperceive and communicate, 4856, 5264, 5922. Hence it also signifies to conjoin, 5596. To tell or indicate is to apperceive, because thoughts are communicated in the other life without speech, 5601. It signifies communication, conjunction, and influx, 5966, 6063, 7058. To tell what shall happen, communication and prediction, 6337. Tell me, I pray thee, exploration, 3111, and deliberation, 3158. See to SAY.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 543

       DECLINE, or TURN ASIDE, to [declinare], is to fall into what is false and evil, 4815. To decline, in like manner as to descend, is predicated of elongation from good to evil, and from the true to the false, 4816; thus of application to what is false, 4867. To decline, in a good sense, is to submit, 3068; compare 2330, 2339. To decline or pervert the judgment of the stranger, etc., is to lead by instruction to what is false and evil, 4844. To decline or follow after a multitude to do evil denotes confirmation and consociation with those who pervert truths and goods, 9252. To decline is to pervert, thus to destroy, 9260.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 544

       DECORATION. See ORNAMENT.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 545

       DECORUM. Honesty is the complex of all the moral virtues; decorum the form, 2915. Where these are, the Lord is present with man, for upon them he founds conscience, consequently intelligence and wisdom, 2915. Honesty consists in willing well to others from the heart, decorum in the speech and manner, by which that honest will is testified or represented, 4574. The case of honesty and decorum an illustration of the sense in which truths are to be regarded as the forms of good, 4574.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 546

       DEDAN. See SHEBA, KETURAH.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 547

       DEEP, DEPTH [profundum, profunditas]. Deeps denote the hells as to evils, because they are the opposite of heights, which denote heaven, sh. 8279, 8298, 8099. Abysses denote the hells as to falses, because they are understood to contain waters, 8278, 8279. See ABYSS. Deeps are exteriors, and heights are interiors, 9656, ill. 10,181. The want of love towards the neighbor is an infernal deep which separates man from the Lord, and into which those who are so separated fall if they approach towards him, 904. See HELL.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 548

       DEER. The animal understood to be the stag, or male deer, [cervus, Ps. xlii. 1; Is. xxxv. 6,] signifies the natural affection of truth, 6413. The hind [cerva, the female of the deer] is an animal which rejoices beyond others in its freedom; it signifies natural affection; specifically, the affection of natural good, 6413. Napthali compared to a hind let loose, signifies the affections of the natural man remitted into freedom after temptations, 3928, 6411-6415. The fallow-deer [dama], and the roe, or roebuck [caprea], only occur, 2165, where 1 Kings iv. 23 is cited. Animals of this species would seem to come under the signification of the flock, 8937. See FLOCKS, HERD.


548


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 549

       DEFENCE [defensio]. Ultimate truth is a defence to spiritual truth; it is also the means by which the natural man conjoins himself to the spiritual, and when the latter relinquishes it he has no means of defending himself against the former, 5008, 5022-5028. Hence it is, as man becomes more spiritual that he is assailed by evil spirits who are all merely natural, and thus comes into temptations, ill. 5036; compare 8960. Those who are in the truths of faith only are not admitted into temptations, because the Lord could not defend them against evils and falses, 8975. Evils necessarily lead men into falses, because what a man loves he cherishes and defends, and evils can only be defended by falses, 7437. How temptations are instrumental in confirming good and truth by the defence which they provoke, ill. 6663. See CONFIRMATION.


549


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 550

       DEFORMITY [deformitas]. The effigy of the man is contained in every idea of his thought, and can be rendered visible; the deformity of such effigies with the evil would strike the beholder with horror, 1008. He with whom the internal and external man are opposed is black and deformed as to his spirit, however fair he may appear outwardly, 3425. The inhabitants of hell are horribly deformed, and when seen in the light of heaven appear as monsters, 5199, 5377. Certain deformed spirits described, 5717. Spirits and angels are beautiful in proportion to the communication of their thoughts and affections with societies; if the communication is diffused in societies not according to celestial order, they are in that degree unhandsome; if they communicate with infernal societies they are deformed and diabolical, 6605. See BEAUTY.


550


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 551

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 551

       DEGREE, or STEP [gradus]. The intellectual part of man consists of three degrees, which are respectively called, the scientific, the rational, and the intellectual, 657, 658, compare 5934. The difference between the degrees of heavenly joy is such, that the inmost of one degree hardly approaches the outmost of another, 543. There is a like difference of degree in goods and truths, those in the higher degree being represented in the lower as in their images, 3691. Without a distinct idea of degrees, it is impossible to understand the nature of the connection between the soul and the body, nor how heaven is constituted, 3691. The three degrees with man are in correspondence with the three heavens, and receive influx from them, ill. 3691. How much those things, which are in a superior degree, exceed, in perfection and abundance, those which are in an inferior, 3405. The lowest degree is that which is called the external or natural man, the concupiscences and phantasies of which are similar to those of animals; the middle degree is the internal or rational man by which they are kept in subjection and ruled; the third or highest degree is most unknown to man, but it is the medium by which the Lord flows into the rational mind, 3747. The heavens with which these degrees correspond, are successively opened in man, according as he is principled in the good of life, 9594. The degrees by which the church advances are four: 1. The truth of faith; 2. Its exercise; 3. Charity thence derived; 4. Celestial love, 3759. All who are in goods and truths are in fraternity, because all good and truth originates from the Lord as a common father: still there are differences of degree, and these are signified in the Word by various terms of relationship, 4121. There are goods and truths of a triple degree in the internal man, according to the three heavens; and goods and truths of a triple degree in the external man, which correspond to them, ill. 4154. Degrees are as ladders from things interior to things exterior, and are so distinct that the interior are capable of existing and subsisting without the exterior, but not contrariwise, 5114, 5144, 6326, 10,099. On this account man cannot die when corporeal things are separated by the death of the body, 4364, 4525. There are three degrees in man answering to the three heavens, besides the body with its sensual faculties, 5114. The life which flows in from the Lord is derived from one degree to another, and becomes more and more common or composite, 5114; compare 3240. The interiors of man are distinguished into degrees, and every degree is so terminated as to be separate from the inferior or subjacent degree: if this were not the case, evil in the ultimate degree would flow in with defilement, 5144, 5145. Things interior and their quality in respect to things exterior cannot be known unless degrees are known, 5146. All things are formed from one another successively, so that they are not united by a continuum, but contained within one another; he who conceives of formations, as of things continuously purer and grosser, cannot comprehend the internal and external of man, 5146, 6326, 6465, 8603. See INTERNAL, EXTERNAL, FORM, CONNECTION. Man casts himself into hell or evil by degrees, first from consent, then from purpose, and lastly from the delight of his life, 6203, 6204. Each degree in man is distinguished by its particular light, the lumen of the sensual degree is that by which hell flows in, as heaven with its wisdom and intelligence by the clear light of the interior, 6310-6313. The degrees of regeneration proceed from truth to the good of life, and thence to good, 6396; compare 4145, 5605. It is impossible to liberate man from evils and falses at once, because they are so inherent that they can only be removed by various mutations of state, thus by degrees, 7186, 9336.

The vastation or removal of truth is in like manner effected by degrees 7265, 7710, 7795, 7465. There are six degrees of divine truth, two of which are above angelic intelligence, 8443, 8603; compare 9435. The degree, both as to quantity and quality of good and truth with man, can be seen in the light of heaven but not in the light of the world, 8533; and no one can ascend higher than the degree in which he is, 8945. How the case is with degrees in successive order, illustrated from fruits and from animal life, 8603. To ascend by degrees or steps denotes to be elevated to things interior, ill. and sh. 8945. In order to man's regeneration divine truth must be received in good from the Lord, and this can only be done by degrees, in the same order that heaven and earth were created, and in which they are sustained, 9336, 9435. All altitudes in heaven are relative to the Lord as a sun which is its centre, hence altitude or heights signify degrees of good and truth, 9489: hence also what is high signifies what is internal, and good is more perfect in proportion as its degree is more interior, 9489 at the end. Altitude signifies degree as to good, and it signifies degree as to truth also when predicated of the ultimate heaven, 9773; compare 10,179, 10,181. All distances from the Lord, as the highest or inmost are so many degrees of good and truth from him, 9773. The Lord's spiritual kingdom consists of three degrees, the inmost communicating with the celestial, the outmost with the natural, and the middle participating equally of both, 9825. There are three heavens and three degrees in each; there are also the same number in man, 9825. The influx and reception of the divine is in several degrees, and innumerable arcana are involved in each, 9940. The three degrees which succeed each other in heaven are called celestial, spiritual, and natural, and they are connected and make one by influx, 10,099; compare 8603. The learned of this day have no knowledge of degrees, except as to continuity, but the ancients were acquainted with them; hence their knowledge of the separate existence of the spirit, and of man's capacity for being withdrawn from sensual things and elevated into the light of the spirit, 10,099. The interior degrees are opened by divine truths as vessels recipient of the good of love from the Lord, and in proportion as they are opened man approaches nearer to the divine, 10,099. And how impossible it is for anything to exist unless good and truth consociate to produce it, 5194. Degrees from interior to exterior, or from inmost to the outmost or the extremes, are called degrees of altitude or of depth, and are discrete from one another; it is according to these degrees that the Lord is called the Most High, by which is meant the inmost and centre of all, 10,181. Degrees of greater or less purity, which proceed by continuity, as from light to shade, are called' degrees of longitude and latitude, 10,181. Degrees of altitude are consociated according to correspondence, the things of the interior degrees becoming more and more perfect, 10,181. [That the spiritual degree, which is interior, does not communicate with the natural or exterior by continuity, but by correspondences, see Angelic Wisdom concerning Divine Love and Divine Wisdom, 238: and on the subject of degrees generally, the third part of that work.]


551


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 552

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 552

       DEISTS. See DEITY.


552


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 553

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 553

       DEITY [Deltas]. There is no real acknowledgment of the Deity except under the human form, 4733. Those who profess to acknowledge the supreme ens, of which they can form no conception, acknowledge no God, but nature in his place, 4733; because man is such that he can have no idea of the abstract, for unless somewhat natural is adjoined, his thought perishes as in an abyss, and is dissipated, 5110. Hence the divine human is the All in All in heaven, 7211; and the means by which man can be conjoined to the invisible God in thought and affection, 9972. The idea of God under the human form is from heavenly influx, and hence is according to the order and fluxion of heaven, which in its complex is one man, 10,159. The divine human seen in the sun of heaven, 7173; and the advent of God, as a man in this world, acknowledged with joy by the inhabitants of other earths, 9359. See GOD, LORD.


553


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 554

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 554

       DELIGHT [jucunda, juncunditas]. The phantasies that have been indulged in the life of the body are turned into filthy delights in the other life, 820, 954, 1742. Interior affections and their delights become manifest in the world of spirits; the more interior with their pleasantness in the heaven of angelic spirits; the yet more interior with their felicity in the heaven of angels, 994. Pleasures in the Word are signified by reptiles or creeping things, and distinction is made between those whereof the delights are living or heavenly, and those whereof the delights are dead or infernal, sh. 994. See CREEPING-THING. Pleasure derives all its quality from delight, without which it is inanimate and dead, 995. The delight of pleasure, thus of everything corporeal and sensual, is derived from interior affections, 995. See PLEASURE. Only that delight in which is good from the Lord can be called living, 995. Interior affections, if they are living, draw their delight from good and truth; good and truth draw their delight from charity and faith; and these again from the Lord, thus from life itself, 995. The various delights of the body and of sensual things are therefore denied to no man providing his intentions are good, 995. Delight grows vile the more it approaches to things external, and indefinitely sweeter and pleasanter as it approaches to things internal; 996, compare 5620. Hence the delights of the body are held in contempt when man comes into the spirit, and these again when he comes into heaven, and so on to the highest of the heavens, 996. The living delight of pleasure is derived from charity, and is proportioned to use, ill. 997; compare 1096. There is a twofold happiness in the internal man to which correspond two delights in the external, the one being the delight of good, the other of truth, 1470: compare 3589, 4301, 8056. Evil spirits can find no delight except in a life of cruelty and hatred flowing from the loves of self and of the world, 1742, ill. 3701, 5057, 7370, 7371. They delight especially in the destruction of man, 6192. They seek the evil of others for no end but the delight they find in it, 8293, 7032, 7392. Savoury meats or delicacies are expressed in the Hebrew tongue by a word which denotes the delight and pleasantness of taste; in the internal sense it denotes the delight of good and the pleasantness of truth, 3502, 3536. Nothing can remain with man which is not insinuated by some delight; hence the natural man can only become regenerate by the insinuation of rational truths with delights, 3502; compare 7967. Such truths, together with all other scientifics, are situated in the memory according to the delight found in them; accordingly, when the delight is excited, the truth or object returns, and when the truth or object is remembered the delight returns, 3512, 4302. Love is the life itself of man, and such as his love is such is his delight, because it can only proceed from his love, 3539, 3701, 3938. The delights of good are called things desirable, the pleasantness of truth things delectable, because the affection of good desires, and the affection of truth finds delight in it, 3589. The same distinction is observed between joy and gladness, 8056; compare 4301. Delight is an actual variation of form modified and animated by the influx of life from the Lord, 3726; compare 5147. The combats between the delights of the natural man and the delights of the spiritual man constitute temptation, ill. 3928; for the external man is entirely occupied with the delights of evil, 6631; and the delights and blessedness of the internal man can only flow in as these are removed, 6408. The delight of affection in the external sense, the felicity of eternal life in the internal sense, and eternity itself in the supreme sense, are signified by blessedness, ill. 3938. They who are in the delight of the affections of what is evil and false, do not know what the delight of the affections of good and truth is: and they suppose they should perish if they were deprived of their delight, shewn from experience, 3938, 4063. Delights of the affections of truth and good effect conjunction, because the life of man consists in delights, 3939. Such delights flow in by the medium of angels from the Lord, 4027. An illustration of the reality of truth and good and their effect upon man. The pleasantness and delight of seeing is of the soul and its affection, not of the eye, and what is not seen from any delight of affection is not inserted into the memory, 4301. Those who are in faith separate from charity take no other truths from the Word but such as agree with the delights of their life, fully ill. 4769. The whole delight and happiness of heaven consists in willing well and doing well to others, 4776; thus nothing affords them more joy than removing evils from man, and leading him to heaven, 5992. In the other life there are societies of such as have given themselves up to the delight of conversation, without regard to the good or evil of those with whom they associated; how they deprive others of all joy, and appropriate it to themselves, 4804. How the posterity of Jacob delighted in cruelty, 5057. The intellectual part of man may be compared to forms which are continually varied, and the voluntary part to the harmony resulting from such variation; consequently truths may be compared to variations and goods to delight thence derived, 5147. The good of charity yields nutrition to the spirit of man as food nourishes his body; illustrated by the opening of the meatuses or ducts of the body according to delight, etc., 5147. All sweetness in the natural world corresponds to delight and pleasantness in the spiritual, ill. and sh. 5620. See HONEY. External delight contains somewhat of the love of the world in it, 5620, compare 996; and see below, 9213. The Word in the external form is signified by delight, because every one can bend it to favor his own love, 5620. In its interior sense it is the delight of spiritual and angelic minds, 5648. Man is led to good by the delights of his life and by the mediation of evil spirits; his delights themselves being bent towards the liberty in which he is ultimately placed, 5993. When man casts himself into evil from the delight of his affection, then the hell corresponding to such evil is opened to him, because its influx is into its own delight, 6203. So much of the delight of doing evil as remains after death can only be removed by punishments, and further, by demersions into hell, 7032. The interior goods of love and affection when they flow into the natural part of man are sensibly perceived there as delights; hence what are commonly called delights are exterior goods, 7356. The evil come into tedium instead of delight when they are in mere falses, because they are unable to do evil; hence they delight in the appearances and falsifications of truth by which the upright may be deceived, 7392. Unless some delight of the affections adhere to truth, the angels labor in vain to excite faith and charity in man, 7967. The natural man cannot conceive why the loss of truth should be an affliction, but with the spiritual man truth is the very delight of his life, ill. 8352. Those who are only in natural delight do not care whether they know genuine truth or not, more especially when they can make the doctrinals of their churches the means of self-aggrandizement, 8993. When the good of charity is insinuated, the delight of pleasures which constitutes the natural life is removed; hence arises temptation, after which spiritual good and delight are communicated by the Lord, 8413; compare 6414, and see CONSOLATION. After regeneration the good of charity is the all of life, and the delight of pleasure is the ultimate plane in which spiritual good with its felicity and blessedness is terminated, 8413. Those who can only be led by natural delight can be reformed but not regenerated; only those can be regenerated who are receptive of the truths of faith, 8987. External delights cohere with the world, and are excited and vivified by its heat, 9213, 9341. See below, 9996. Internal delights are in like manner coherent with heaven, and are excited and vivified by its heat which is love from the Lord, 9213. The delights of external love are as a shade in which the truths of faith cannot be discerned, 9213. The sensual scientific is the ultimate of the intellectual part of man, and sensual delight the ultimate of the voluntary part, 9996, 3293. The delight of love truly conjugial is both internal and external, the delight of love not truly conjugial is only external, 10,170. Natural and sensual delight is signified by the calf as an idol, and it consists in the delight of pleasure, of cupidity, and of the loves of self and the world, ill. and sh. 10,407. Those who give themselves up to the loves of self and the world, at length find their delight in hatred and revenge, and after death rush into all manner of wickedness, 10,74210,746.


554


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 555

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 555

       DELIVER, to [liberare], signifies to prevail, 6784; and to exempt or liberate from falses, 6854. Deliverance is predicated of the bound, who are such as are principled in good, and yet bound as it were by falses, 6854. Such were those who were detained in the lower earth until the Lord's advent, 7849, concerning whom see 8668, and the passages cited there. Their deliverance at the Lord's resurrection is signified by his descent to hell, and was also represented by the deceased who rose from the tombs and appeared to many in Jerusalem, 8018. No power but the holy proceeding of the Lord could deliver the spiritual church from falses, 6864; which proceeding is the divine truth manifesting the divine human, 6945. The process by which this deliverance is effected, ex. 8099, that it involves three states represented by the three festivals observed in the Jewish Church, 9286, 9294, 9295. No other than a gradual process is possible since no one can be introduced into heaven by an instantaneous act of mercy, 7186. It is the same thing as deliverance from sins, or the removal of evil, which can only take place as man seriously repents, 9077. It is an actual deliverance from the yoke and dominion of wicked spirits, 905, 10,219, especially 10,657. No one can be delivered from evil who believes that his actions are self-derived, 10,219. All deliverance from evil is owing to the subjugation of the hells by the Lord, and the glorification of his human, 10,655; see also 9937; and as to the temptations experienced by those who are delivered, 4299. See TEMPTATION, REGENERATION, to ESCAPE.


555


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 556

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 556

       DELUGE [diluvium]. See FLOOD.


556


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 557

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 557

       DEMON. See DEVIL, SPIRIT.


557


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 558

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 558

       DENIAL [negatio]. See AVERSION, DOUBT.


558


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 559

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 559

       DEPART, to [egredi]. See to GO FORTH.

DEPART, or JOURNEY, to [proficisci]. See to JOURNEY.

DEPART, or GO AWAY, to [abire seu exire], signifies separation, not necessarily actual, but in appearance, 5827; compare 5696. To go, or to go away, is to live; also to live removed and in secret; and to relinquish, 5962. To cause to go away is to dissipate, 8201. Moses sent away to the people by Jehovah, denotes the Lord's conjunction with them by truth from the divine as a medium, 8787. The Lord's going away to the Father denotes the union of the human essence to the divine, sh. 3736. See to GO.


559


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 560

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 560

       DEPENDENCE [dependentia]. All things that are in the world and in nature depend from heaven, and this more immediately from the Lord, who thus governs all, 2026. Every posterior formation exists separate from the prior, but not without dependence, 6465. See DEGREE. Dependence is the subordinate disposition of things from interiors to exteriors, as from angels and angelic societies to men, 8728. See DlSPOSITlON.


560


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 561

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 561

       DEPOSIT, to [deponere], signifies to conceal or store up for use, 5299.


561


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 562

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 562

       DEPOPULATE, to [depopulari], signifies to disturb order, or cause a want of order, 6405, 6406, 10,227. See TRIBES (Gad). DEPREDATION. See THIEF.


562


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 563

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 563

       DERIVATIONS [derivationes]. The truths of faith variously accepted are called the derivations of faith or of the church, 3267. Truths of the second class, produced by the influx of the rational, are derivations, 3579; compare 7966. The derivations of divine good in the Lord's divine natural are signified by names only, because they exceed all finite intelligence, 4642. Unless there were a continuum of derivations in man, from the intellectual principle which is in the light of heaven, to the sensual principle which is in the light of the world, the latter could have no human quality, 5114. These derivations are as steps or degrees, as of a ladder, between the intellectual and sensual, ill. 5114. Derivations in the inferior degrees are only compositions, or more properly, conformations of the singulars and particulars of the superior degrees, with such things added, first of a purer nature, and afterwards of a grosser, as may serve for containing-vessels, 5114; compare 5122. The productions and derivations of goods and truths with the spiritual are endless, 7966. In the chain of derivations and successions interior things do not cohere with exterior by continuity, but are distinct, ill. 8603; compare 5114. See DEGREE. Such is the continuum of evil which man derives from his parents and remotest ancestors, that his own proper life is nothing but evil, 8550.


563


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 564

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 564

       DESCEND, to [descendere], is predicated of Jehovah, in like manner as he is called the Most High, from the appearance; and when judgment is effected, 1311, 6854. The influx of divine love into the affection of good, and thence into the affection of truth, disposing all things in the natural man into order, is signified by descent, 3084. To ascend is predicated of going to Jerusalem, because to interiors; to descend, of going from Jerusalem, 3084. To descend mourning to the sepulchre, when predicated of the church or of divine truth, is to perish, 4785. To descend involves declension to evil; to ascend, elevation to good, ill. 4815, 4816. To descend is to pass from interiors to exteriors, that is, towards natural and terrestrial things, 4969, 5406, 5546. To descend, understood in the same sense as to go, denotes life, 5637; also animus or intention, 5655, 5660. Jacob with all his household descending into Egypt, denotes natural truth about to be initiated into the scientifics of the church, 6004-6006, 6023. When descending is predicated of the Lord it denotes to inferior states; for example, to those who are of the spiritual church, 6854. It denotes his presence by influx, thus his advent, 8792. To descend from the mount, predicated of Moses, denotes application and preparation, 8805. It denotes the influx of the Lord into the externals of the Word, of the church, and of worship, 10,689. To ascend into heaven denotes conjunction with the Lord, to descend from heaven the contrary, 8760. To descend from heaven, when predicated of divine truth, signifies its influx into man, 10,396. To descend, in the spiritual sense, is not to descend bodily but mentally; hence Moses descending from Sinai when the people were practising idolatry, denotes the intuition and examination of their externals by divine truth, 10,419. Jehovah's descending in a cloud denotes the divine in the externals of the Word, 10,614. To descend into the deep like a stone is to go towards hell, by reason of the false of evil, which gravitates thither as what is heavy tends towards the earth, 8279. To descend is to become subject, 5809. By the truths of infancy and boyhood the angels of God ascend to heaven as by a ladder, and by those of adult age they descend from heaven to earth, 3701, 3882, 4009. All goods and truths descend from the Lord and ascend to him; and if the life of man were according to order, the divine itself would descend through man to the ultimates of nature: and from the ultimates of nature ascend to him again. Thus it would represent the divine communication and conjunction, which is signified by the angels ascending and descending on Jacob's ladder, on the top of which stood Jehovah, 3702, 3721, 3726. Descent from heaven into the world, and ascent from the world into heaven, is effected by the brain and its interiors, 4042. See to ASCEND, to ARISE, ELEVATION.


564


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 565

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 565

       DESERT [solitudo]. See WILDERNESS.


565


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 566

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 566

       DESIRE [desiderium]. The goods of love and charity are the food and recreation of angels, such being their desires, 5147; compare 8562. Desires, loves, affections, etc., are spiritual heats deriving their origin from the sun of heaven, 5215. The respiration or breathing of evil love is called concupiscence, that of good love desire, 8910. Desire is the affection of conjunction, as in the case of good and truth, ill. 9206. Desire is the very activity of the life, for it is from the affection of good, 9269. Those who are principled in truths always desire to do good, such desire being in all truth by reason of its conjunction with good, 9207. The desire of truth to conjunction with good is signified by the salt of the sacrifices, etc., ill. and sh. 9207, 10,300. See SALT. Such desire is the conjunctive principle itself, 10,300, ill. 5365, 8772. When man has received good he comes into the desire of truth, and this desire is kindled in proportion to the defect of truth, ill. 8562, 10,290. Those who are principled in good, and hence desire to know truths from the Word, are affected with delight by the influx of angelic wisdom into the sense of the letter, 5202. Those who are in good are in the delight of perfecting their good by truths, consequently they desire truths; and the contrary with those who are in evil, ill. 5623. It is manifest from the desire of knowing in man that scientifics and truths are sustenance to his soul; the case is still more manifest with good spirits and angels, 6078. The man who desires heaven thinks no otherwise of death and of the sickness which precedes it than as resurrection into life, 6222. The delights of good are called things desirable, the pleasantnesses of truth things delectable, for it is the affection of good that desires, and the affection of truth that then enjoys delight, 3589. Spirits meet and are conjoined in the other life according to the state of desire one for another, 9104.


566


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 567

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 567

       DESOLATION, is predicated of the spiritual things of faith: vastation of the celestial things of faith, 411. Vastation and desolation are also called consummation and excision, 411. Desolations and temptations are inundations of falses, and are signified by inundations of waters, sh. 790. Desolation as to truth and good is signified by being cast under a shrub, in the fissures of the rocks, the rivers of desolation, etc., 2682. A state of desolation as to truth is signified by Hagar's despair on account of her child, 2689. Those who are reformed are reduced to this state of desolation, in order that the proprium may be subdued, 2694. The desolation of truth is called affliction, 4060. The state when man is apparently deprived of truths is called desolation, but with those who are susceptible of reformation such truths are only indrawn, 5270. It is signified by a state of famine, closing in despair concerning spiritual life, 5270-5279, 5280, 6144, 7147. See DESPAIR. The nature of such desolation farther shewn, and that it is absolute with those who do not become regenerate, 5376. In the Word; desolation is used when truths are deficient, and vastation when goods are deficient, 5360. Good spirits and angels actually appetite goods and truths, and come into desolation when they are not received, 6078, 6110. A defect of the knowledge of good and truth is signified by famine, and hence desolation, or indigence of spiritual things, 5576 and citations there. To desolate denotes to deprive by lusts, and thereby to consume, 9141. See DEVASTATION, VASTATION, FAMINE.


567


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 568

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 568

       DESPAIR, or DESPERATION [desperatio]. Temptations are accompanied with despair concerning the end, 1787. They who are regenerating are reduced to despair in order that the persuasive light in which falses and truths are equally illuminated may be extinguished, and in order that the proprium may be overcome, 2682, 2694. The despair attendant on those who are about to be regenerated is concerning spiritual life; the delight of the love of self and the world being removed, and the delight of the Iove of good and truth insinuated, 5279. Hence it is the last state of vastation and desolation, 5280, 5369, 8164. By despairs, desolations, and temptations, it at length comes to be acknowledged, that the all of truth and of good is from the Lord, 6144. The fallacies and falses which infest arise from the hells and are combated by truths insinuated from heaven, 7090, 7990. They who are in infestations, and in temptations, are brought to despair by the withdrawing of truths, 7147. The subjects of this desolation and despair suppose themselves to be damned, or delivered to infernals, 7155. Unless infestation and temptation were continued even to a state of despair, the ultimate of use would be wanting, hence the temptation of the Lord, which is the exemplar of the temptations of the faithful, was to this extremity, 7166. When temptations proceed to the length of despair man is in the declivity to hell, and bitter things are spoken, which are not attended to by angels because temptation is to the last limit of the power of resisting, 8165. Temptations are continual despairs concerning salvation, comparatively light at first, but growing heavier and heavier by degrees, until the divine presence and aid are scarcely believed in, 8567. They are succeeded by comfort, and, as it were, new life from the Lord, 3696, 4572, 5246, 6829, 8367, 8370, 8567. See CONSOLATION.


568


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 569

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 569

       DESTROY, to [perdere], when predicated of the Lord, denotes to perish by evil, that is, to be damned, 2395, 2397; and that it is impossible it can be otherwise, 2402. See DAMNATION. The destroyer signifies hell, 7879, or the false and evil which flow in from hell, 7929. To destroy is to deprive any one of the truths and goods of faith and of love, which, in the Word, is called desolation and vastation, 10,510. See DESOLATION, DEVASTATION, VASTATION.

DESTROYER [perditor]. See to DESTROY.


569


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 570

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 570

       DETAIN, to [detinere]. Spirits who infest man detain him in the delight of his love as one bound; hence to detain denotes to continue to infest, 7501. If man were not momentarily detained from evils and falses by the Lord, he would rush headlong into hell, 789, 929, 5854. Such evils cannot be separated, but only reduced to quiescence, thus the angels themselves are only detained or withheld from them, 1581, more especially 5398. The angels plainly perceive the detention itself, and also influx itself from the Lord, 2016. Those who are principled in faith and love to the Lord, derived from himself, are capable of being detained from hell and from eternal damnation, but no others, 10,153. How the spiritual church was detained in the inferior earth and infested by evil spirits, until the Lord's advent, 7090, 7932 1/2. See EARTH.

DETENTION. See to DETAIN.


570


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 571

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 571

       DETERMINATION. There are two determinations of the intellectual and voluntary parts of man, the one outwards towards the world, the other inwards towards heaven, ill. 9730, 7607. It is essential that truths be determined to a certain form, or finished and closed exteriorly, 4875: compare DEGREE, 5144, 5145, and see BASKET [canistrum]. The indeterminate of the internal sense of Scripture is determined to persons and particular modes of expression in the letter, 3776, compare 8705. To reflect on these outward determinations of the Word, instead of the universal sense couched under them, limits the idea and turnsthe mind from the perception of the thing, 6653. To think of God without an idea of the divine human is to think indeterminately, in which case the thoughts fall into the idea of nature as God, 8705; compare 9972. All who think of God from themselves or from the flesh think of him indeterminately; but those who think of God from the spirit think of him determinately, that is, they present to themselves an idea of the divine under the human form, 8705. Certain spirits described, whose weak and indeterminate proprium renders them almost useless, 1937.


571


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 572

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 572

       DEVASTATION. A total devastation is the privation of all good and truth, thus a state of mere falses and evils, 7776, 7947. The total devastation of truth is signified by the first-born of Egypt perishing, 7039, 7699. The last state of devastation, when the evil cast themselves into hell, is signified by the overthrow of all Pharaoh's host in the Red Sea, 8210. That it is the evil who expel. good and truth, and thus devastate themselves, 7643, 9330; and this by virtue of influx and communication with hell, 7879. See DESOLATION, VASTATION.


572


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 573

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 573

       DEVIL [diabolus]. See HELL, SPIRIT. Inasmuch as all hell has one proprium and animus, it constitutes one devil, 694. Those who form this devil were once men in the world, being such as lived in hatred, revenge, adultery, etc., 968. The author has frequently discoursed with the worst of this infernal crew without fear, 968. As to their character, 5721. The man who indulges in the evils of his proprium is a devil in human shape, 5786. The idolatrous nations with whom the Israelites were forbidden to have any intercourse, perverted divine representatives by applying them in the worship of a certain devil whom they evoked from hell, 4444. As to open association with such, 3990; compare 1749, 8273. When the love of self and the world have ruled the life, the departed spirit puts on a diabolic appearance, 5165; and this in conformity with the form of hell, which is a deformed monster in opposition to the human form of heaven, 6605. How infernal spirits were overcome and subjected to heaven by the Lord when he glorified his humanity, 8273. The alluring delights of evil are the means by which the diabolic crew invaded man, and those who find delight in alluring others belong to that crew, 9348. Infernal spirits imagine themselves to be the gods of the universe, and that they contribute to the power and dominion of the Lord, whose whole power is by good, 1749; and though the presence of a little child is sufficient to cast them down into their infernal abodes, 1271. Such are represented by the king of Sodom, 1749. See SODOM.


573


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 574

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 574

       DEVOTION. Many who had preached faith with much eloquence, and affected devotion in this life, hate the Lord and persecute the faithful in the other, 724. External devotion and piety have no communication with heaven when evils are cherished in the heart and life, 10,500; compare 379. See PIETY, WORSHIP.
DEW [ros]. The dew of heaven denotes truth, and especially truth derived from a state of peace and innocence, ill. and sh. 3579, 3600. Such truth is called the truth of peace, and its nature is described, 8455. See RAIN.


574


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 575

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 575

       DIADEM. See CROWN.


575


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 576

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 576

       DIAMOND [adamas]. See PRECIOUS STONES.


576


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 577

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 577

       DICE, GAME OF. See 6494.


577


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 578

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 578

       DICTATE [dictamen]. When evil spirits begin to rule, the angels labor to avert evils and falses, and thence arises a combat; it is this combat which is sensibly apprehended by perception, dictate and conscience, 227. When perception ceased with the decline of the most ancient church, there succeeded a kind of dictate, which may be called conscience, being intermediate between perception and what is known as conscience at this day, 607, 608. Conscience, or the dictate that a thing is true, is derived with the spiritual from what they have heard and learned, not from perception as with the celestial, 895. The internal dictate, or residuum of perception remaining to the posterity of the celestial church, is signified by the voice of Jehovah, sh. 218220; and was the effect of the faces of Jehovah, 224. The interior dictate of truth flows in from the Lord by the medium of angels, 1308, 1919, 1935. It is a kind of internal speech, a degree below perception, 1822; compare 1898, 4652, 5121. Perception, dictate, and conscience answer to the space between the two parts of the animals that were divided in the sacrifices: all above perception, dictate, and conscience, being of the Lord, and all below, of man: hence parallelism and correspondence, 1831. The prophets wrote from dictation or actual speech by the medium of spirits, 4652, 7055; compare 5121. Those who have charity are led by the dictate of good, 4715, ill. 4788. External men who only obey what is true because it is commanded are easily misled by fallacies because they have no inward dictate, 4788. Those who have genuine perception think that it is within them, and that it flows from the nexus of things, but it is a dictate from the Lord through heaven flowing into the interiors of thought, 5121. If a man recede from good and then comes into any anxiety, it is not from any innate dictate, but from the dictate of the faith in which he has been educated from infancy, 5472. With those who are in truths derived from good, or in illustration from the Word, a resplendence flows in from heaven similar to that by which the responses from heaven were discovered in the breast-plate. It is this which, as it were, responds and dictates when they inquire into truth from the affection of the heart, 9905.


578


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 579

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 579

       DIE, to [mori]. See DEATH.


579


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 580

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 580

       DIET [victus], or meat and drink, denotes the knowledges of good and truth, 1480, 9003. See FOOD, to EAT, to DRINK.


580


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 581

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 581

       DIG, to [fodere], denotes to inquire, or investigate; digging for water, the investigation of truth, 3424, 7343. It signifies to devise or fashion from the proprium, 9084, 9085. To dig through a well signifies doctrine from the literal sense of the Word, 3445. To dig through as a thief, the perpetration of what is evil in what is hidden, sh. 9125.

DIG THROUGH, to [perfodere]. See to DIG.


581


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 582

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 582

       DIKLAH, one of the sons of Joktan, signifies a ritual of the Hebrew church, 12451247. See JOKTAN.


582


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 583

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 583

       DILATE, to [dilatare], or enlarge, in the internal sense is to illustrate, because illustration is an amplification or enlargement of the bounds of wisdom and intelligence, 1101. To dilate or enlarge thy border signifies the multiplication and extension of truth from good, 10,675; compare 8063. Breadth is predicated of truth, hence to dilate is to receive increase of truth, 3434. See EXPANSE, EXTENSION.


583


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 584

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 584

       DIMENSION. There is a threefold dimension in all terrestial things, and when such dimensions are predicated of celestial and spiritual things, their more or less perfection, and also their quantity and quality is to be understood, 650. All things connected with worship in the ancient church, as the dimensions of the altar, its stones, and c., were representative, 4489. See BREADTH, HEIGHT, HIGH, LENGTH, MEASURE, NUMBER.


584


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 585

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 585

       DINAH, denotes the affection of general truths, or the church in which is the good of faith, which is the spiritual church, 3963, 3964. She denotes the affection of all things of faith, or the affection of truth, thus the church, 4427. Being withheld from Sheckem by her brothers, and remaining among them as one polluted, she denotes, also, the church corrupted, or the affection of all falses, 4504, 4522. See HAMOR, TRIBES.


585


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 586

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 586

       DINNER [prandium]. See FEASTS [convivia].


586


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 587

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 587

       DISCERPTION. Divers punishments of discerption and laceration described, and the character of those who undergo them, 829, 956, 957, 959, 1983. They who inflict the punishment of discerption act in the form of a cone, 958. Discerption as to the thoughts, 962. All discerption in the spiritual world consists in the separation of good from evils and falses, 5828. Hence to be rent or torn signifies to perish by reason of such, 4777, 5828, 9171. Flesh torn in the field denotes the good of faith falsified, 9230. As to rending the garments, see DUST.


587


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 588

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 588

       DISCIPLES, the [discipuli], of the Lord represent all things of the church, thus all things of faith and charity, 2089, 2129, 2130, 3354, 3858, 6397, 7418, 8902, 10,683. In the representative sense they signify all who are principled in the truths of faith and the good of charity, 6756, 9942. As to the numbers twelve and seventy, and the analogy of both with the tribes and elders of Israel, 9404, 3913. See APOSTLES, PETER, NUMBERS.


588


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 589

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 589

       DISCORD [discorditas]. The natural man considered in itself is so discordant with the spiritual that they are the very opposites of each other, ill. 3913. As to the discordant doctrines and ends signified by the confusion of Babel, 1322. See DISPUTE.


589


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 590

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 590

       DISCOURSE [sermo]. See SPEECH.

DISCOURSE [loquela]. See SPEECH.


590


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 591

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 591

       DISCRETE. See DEGREE.


591


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 592

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 592

       DISEASE [morbus]. Misfortune, sickness, disease, etc., are suffered at this day in place of temptations, the latter being experienced by those only who have a conscience of what is good and true, 762, 5353. Description of the spirits who correspond to the vicious things that enter into the purer blood or animal spirit, from which the most grievous and fatal diseases break forth, 4227. He is called sick who is in evil, and he bound who is in the false, 4958. Seriatim passages concerning the correspondence of diseases with the spiritual world, 5711-5727. Diseases correspond to the spiritual world in a wide sense: not to the Grand Man, but to those who are in hell, 5712. They correspond to the lusts and passions of the soul, thus they are from sin, 5712, 5726, 8364. All infernals induce diseases, but with a difference, because they are all in the lusts and concupiscences of evil, 5713. They are not permitted to flow into the solid and organical parts of the body, but only into lusts and falses; when man falls into disease, however, they have influx into the unclean things pertaining to disease, 5713. This circumstance does not hinder man from being healed naturally, because the providence of the Lord concurs with such remedies, 5713. Adulterers inflict pains in the periosteums, and the nerves of those parts, and this wheresoever they emerge: also oppression of the stomach, from experience, 5714. A sphere of the most dreadful evils described, which produced diseases instantaneously, like a burning fever, 5715. When man falls into such disease, which he contracts from his life, the unclean sphere to which it corresponds adjoins itself and acts as an aggravating cause, 5715. A cold fever is induced by certain spirits from unclean colds, also swooning, etc., 5716. Concerning those who have reference to the vitiated excrements of the brain, that they rush into the skull, and by continuity even into the spinal marrow, and induce insanities and death, but that their hells at this day are closed, from experience, 5717. Concerning those who in their principles and life have been desirous of rule, that they excite enmities and hatreds, and have reference to the gross phlegm of the brain, by which they induce torpor; how many diseases are thus originated, 5718. They who despise the Word and the life of charity have reference to the vitiated principles of the blood which run through the veins and arteries, and contaminate the whole mass: infernal spirits of this description are confined to their own separate hell, and only communicate with such as are of a similar quality, and thus cast themselves into their halitus or sphere, 5719. Hypocrites induce excruciating pains in the teeth, in the bones of the temples, the cheeks, etc., 5720. The most contumacious of all are they who, in the life of the body, have appeared more just and serious than others, and have lived only a life of self-love, in hatred against those who have not worshiped them; these, when they apply themselves to man induce the most insufferable tedium, and such infirmity of mind and body, that those who suffer under it are hardly able to rise from their beds, 5721. A similar weariness of life, and torpor of the joints and members, is induced by the presence and influx of certain most filthy spirits into the solid parts of the body, 5722. Other spirits, who had given themselves up to voluptuousness, occasion heaviness or pains in the belly; also torpor in the members and joints of the sick, 5723. They who indulge in scruples of conscience on all occasions, and in matters of indifference, induce anxieties and act upon the abdominal parts and the region of the diaphragm, 5724. HOW it is with man when he is inundated by evils and falses, that he is indignant, and under the influence of vehement desire, 5725; compare 660. Evil is the first cause of disease, and it acts in the body by closing the most minute vessels which enter into the texture of the larger; hence the first or inmost obstruction, and vitiation of the blood, 5726. If man had lived the life of good, he would have been without disease, and would have become an infant again in his old age, but a wise infant; and would then have passed into heaven, and have put on a body such as the angels have, without suffering, 5726. Physicians, medicines, etc., signify preservations from evils; for spiritual diseases are nothing but evils and falses, 6502. Inasmuch as to die signifies to enter upon life, and man enters upon eternal life by regeneration, to be sick, which precedes death, denotes the successive state preceding regeneration, ill. 6221. Diseases denote evils which affect the spiritual life of man, and tend to spiritual death, which is damnation, 8364, 9031. When man sickens as to his spiritual life, evil is derived into his natural life and there becomes disease, 8364. A burning fever denotes the cupidity of evil; a plague, the vastation of good and truth; a leprosy, the profanation of truth, 8364; a dropsy, the perversion of truth and good, 9086. The Lord's miracles were healings of diseases because hereby was signified the iniquities and evils of spiritual life, hence they involved and signified states of the church, 8364 at the end. Hence also they were performed on the Sabbath day, 9086. Disease denotes falsified truth, and adulterated good, because good and truth are what constitute the spiritual life, 9324.


592


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 593

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 593

       DISPERSION. To be dispersed denotes to be dissipated, and is predicated of internal worship, 1328. Dispersion, which denotes extermination, is predicated of the internal man and of good; division, of the external man and of truth, 6361, 9093. To be dispersed upon the faces of the whole earth is not to be received and acknowledged, 1308, 1309, 13241328; compare 1066, 1158, 1206, 1258. See DIVISION.


593


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 594

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 594

       DISPUTE [lis, rixa]. To dispute, or litigate, denotes to deny, 3425, 3427, 3428. Not to contend, denotes to be in tranquillity, 5963. The well not contended about denotes the literal sense of the Word not denied, 3432. Altercation or dispute denotes combat, 6764. To dispute denotes contention concerning truths amongst those who belong to the church, also the defence of truths against falses, in order to their liberation, 9024, 9260. Contention or strife is predicated of truths and falses, 9041, 9252, 9253. Two subjects of strife have infested the church from the very beginning; the first, whether faith or charity is the first-born, the second, whether faith separate from charity is saving, 9224. The contention of the learned at the present day seldom goes beyond the question whether a thing be or be not, 3428. How such contention arises from the prevalence of fallacies of the senses, ill. 6948. See FALLACIES, FALSES.


594


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 595

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 595

       DISH. See BASON [crater].


595


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 596

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 596

       DISJUNCTION. Nothing but charity, or love and mercy, is conjunctive; when this is wanting the bond between the Lord and man is broken, 379, ill. 2034. When man is disjoined from the Lord by the want of charity he is left to his own proprium; all that he then thinks is false, and all that he then wills is evil, 389. The love of self and its cupidities disjoin the external and internal man; in like manner, the love of the world and its cupidities, but not to the same degree, ill. 1594. The disjunction of the human race from the divine was the cause of the Lord's assuming the humanity, ill. 2034. Disjunction from the Lord is signified by evils and sins, because evils and sins considered in themselves are nothing but disjunction from good, ill. 4997. Spiritual conjunction, which is charity or mutual love, is effected by the mind of one presenting itself in the mind of another, with all manner of goodwill towards him: spiritual disjunction, by its associating with another the thought and will of doing him evil, 8734. See CONJUNCTION.


596


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 597

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 597

       DISPOSITION, DISPOSE, to [disponere]. Before things can be disposed into order, they must of necessity be reduced to a common mass or chaos, in order that the evils which cohere may be dissociated and broken, 842. Truths are disposed into order when spiritual good begins to act in the natural mind, 4543. The order in which they are disposed when man becomes truly rational or regenerate, is answerable to the order of heaven, and is from influx; hence the faculty of concluding, judging, and reflecting, is so wonderful as to exceed all human science and wisdom, 2556; compare 5339. It is a holy arrangement or disposition, first, of common scientifics in order that particulars may be insinuated into them by the Lord; after which, doctrinals or conclusions from those scientifics are removed, 3057, ill. 3161. In the process of this order of disposition a most exquisite exploration is effected, by means of which good elects to itself truth, and relinquishes all that is false to some evil, 3110. See INITIATION, CONJUNCTION. All disposition of good and truth in the natural man is effected by the Lord through the medium of the spiritual, and by truth there, in which consists the potency of good, 4015; compare 9337, 9846. It takes place when man acknowledges the love of the Lord and the neighbor, and all things confirming them, which are the things of faith, 4104, 9931. Sensual things are disposed into order, so as to receive the light of heaven, when they are brought under subordination to the rational mind, ill. 5128. It is the life of charity by which the images and ideas of things in the natural mind are illustrated and disposed into the order and fairness of heaven, 5133; compare 9931. They are disposed under common principles, and in perpetual series according to the arrangement of societies in heaven, and thus adapted to the influx of life, 5339, 5343, 7403, 9337, 9846, 10,303. See SERIES. Man must dispose himself to receive the influx of heavenly charity from the Lord, by removing evils, and, as far as he can, falses, 5354A Scientifics and the truths of the church are disposed into order by truth from the divine, and scientifics are so disposed first, ill. 5510. When so disposed they cohere together in series according to various affinities and propinquities, not unlike families and their offspring, and so as to be excited at the same time and act harmoniously with good, 6690; compare 9079. All things in heaven and earth were first disposed into order by heaven, and afterwards by the Lord's divine human, 7931. When man has undergone temptations his interiors are disposed into order, so that by influx immediately from the Lord, and mediately from heaven, he may resist falses and evils, 8131. The disposition of the goods appropriated by man is effected by the Lord at the end of every state, denoted by the sixth day; such disposition also is followed by conjunction, which is signified by the seventh day, 8422. The disposition of things from eternity and to eternity is effected by truth divine immediately proceeding from the Lord, and also by the mediation of heaven: such divine disposition or providence extending to the most minute particulars of all things, 8717. The subordinate or mediate disposition of things consists in their dependence one from another, 8728. See DEPENDENCE, DEGREE. The disposition of truths and also of falses is according to ends and uses; thus every one when he comes into the spiritual world is reduced to the state of his good or his evil, thus to the use of his life, or the end that he had loved above all things, 9297; compare 4104. The Lord flows into man by good, and by that disposes truths into order, and so far as this disposition takes place evils and falses are removed, 9337; compare 4015. Hence it is that truths constitute the form of good, 9846. See FORM.

As to the disposition of natural good and truth to the influx of innocence, see 4021 and sequel.


597


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 598

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 598

       DISSIMULATION [simulatio]. See SIMULATION.


598


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 599

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 599

       DISSOLUTE, UNBOUND, LOOSE, NAKED [dissolutus], denotes aversion from what is internal, 10,479, 10,480. See NAKEDNESS, AVERSION.


599


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 600

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 600

       DISTANCE [distantia]. Places and distances in the other life are nothing but varieties of state, and are determined according to the human frame, 1274, 4403. Distance has no effect in rendering spirits and angels invisible, 1274. The mutation of place and distance is only in appearance according to state, 1275; compare 1380. Hundreds or thousands of miles would be no hindrance to the mutual presence and discourse of persons so situated in the world, providing their internal sight were opened, 1277. But see the seriatim passages, 1273-1277, 1376-1382. Places, distances, and places in nature, are states and mutations of state in heaven, 3356, 3387. The societies of heaven appear at a distance from one another according to the difference of affection as to truth and good, 6602. That distances in the other life are appearances from the diversity of states of life, 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381, 9104. See PLACE, SITUATION.


600


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 601

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 601

       DISTURB, to [turbare]. See CROWD.


601


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 602

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 602

       DIVIDE, to. See DIVISION.


602


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 603

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 603

       DIVINE, to [divinare], signifies to know what is hidden, 5748; when predicated of the Lord, to know things hidden and future, 5781. Things which do not flow according to the common order of nature can only be predicted from the Divine Praevidence, notwithstanding the prophet may be a worshiper of other gods. The predictions of diviners, augurs, soothsayers, and Pythonesses, derived from natural magic, are always opposed to the Lord, and to the good of love and faith, 3698. See MAGIC. Divination, when predicated of the prophets, denotes revelation which respects life; seeing, revelation which respects doctrine, 9248.

DIVINE, DIVINE HUMAN. See LORD.

DIVINE NAMES. See NAME.


603


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 604

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 604

       DIVISION. To divide or halve denotes parallelism and correspondence, and as this cannot exist between the doctrines of faith and the Lord, the birds were not divided in the sacrifices, 1832. To divide unto [dividere, super ad], or share out, denotes disposition or arrangement, 4342, 4343, 4344. To divide the spoil denotes service, 8292. Those who are in the knowledges of good and truth and yet in a life of evil, are said to be divided when these are removed from them, ill. and sh. 4424. Hence division denotes the separation and removal of truth and good, thus extermination and dissipation, 6360, ill. and sh. 9093. See DISPERSION. To be divided or broken denotes dissipation when predicated of the whole, and hurt or loss when predicated of a part, 9163. Man is not permitted to have a divided mind, that is, to understand and to speak truth and to will and to do evil,, 7180, especially 9013. To divide silver signifies to dissipate truth, 9093. To cast lots upon and divide the Lord's raiment, is to distract and dissipate divine, truths, 9942. Jordan being divided denotes the removal of falses and evils, 4255. The Jews and the Israelites being divided into two kingdoms after the time of Solomon, has respect to the two kingdoms of heaven, the celestial and the spiritual, 4292, 8770, 9320, 9404. The earth divided denotes the beginning of a new church, 1243. As to the division of the brain and the human mind, 644. See SEPARATION.


604


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 605

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 605

       DO, to [facere], in the natural sense, is to will in the internal sense, 5755. To do well is to obtain the life of good, 4258. To do, when predicated of God, denotes effect and state, 2618. And hence Providence, of which all effects are the result, 5264. See to MAKE.


605


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 606

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 606

       DOCTRINE, DOCTRINAL. See LEARNED.

1. History of Doctrine.The truths which had been perceived in the Most Ancient Church were reduced into doctrine by Enoch, and thus preserved for the use of posterity, 521. The doctrinals of faith which had been revealed to the Most Ancient Church were first collected by Cain, and were afterwards reduced into doctrine by Enoch, 609, 920. The doctrinals thus collected consisted in significatives, and thus, as it were, in things enigmatical, whence originated all ritual worship, etc., 920. They were derived from the revelations and perceptions of the Most Ancient Church, and constituted the Word that was in use with the Ancient Church; and because Noah was instructed in them he is called a husbandman, or man of the ground, 1068, 1071. The rise of all doctrines, true and false, from this stock, is also signified by his three sons, 1064, and sequel; and various remoter doctrinals, which were rituals, by their descendants, 1149, 1152. See NOAH. In course of time the first Ancient Church was adulterated, and its representatives and significatives turned into idolatry and magic: hence a second Ancient Church was instituted by Eber, the doctrinals of the antediluvian age constituting its internal worship, and sacrifices, etc., its external, 1241. See EBER. The doctrinals and rituals of the first Ancient Church were various in the several kingdoms over which it extended, but still the church was one, because charity was the essential in all, 1799, 2385, 2417. Their knowledges and scientifics consisted in knowing what the rituals of the church signified, and how charity was to be exercised, 4844. Hence they were enabled to know what is signified by the neighbor, and what by the poor, the fatherless, etc., 2417, 3419, 4844, 7259. It has been a subject of controversy from the most ancient times whether charity or faith is the primary, but the doctrinal of charity involves the all of faith, 2417, 2435. The Ancient Church, and all other churches, know no other doctrine at their commencement than the doctrine of charity, but this has always perished in course of time, and been superseded by the doctrine of faith, 2417, 4720, 1834. In the Ancient Church, those who thus studied doctrine rather than life, and at length rejected the life by making faith the essential of the church, were called Philistines, 3412. Having rejected the doctrine of charity, they at length obliterated interior truths by the loves of self and the world, 3413. In like manner the Babylonians and Philistines of the present day, 3419, 3420, 1844. Their doctrinals were formed from external truths, 3857. HOW much the doctrine of charity, and the innumerable truths flowing from it originally prevailed over the doctrine of faith, 4844, 4955. And how scientifics were thence all subservient to the love of God and the neighbor, or the doctrine of charity, 4964, 4966; compare 2417, 4844. See CHURCH.

2. How far essential to the Church.It is one thing to know fromperception, and another to learn from doctrine, 521. Those who are in perception know what is good and true by internal influx; those who are in doctrine, by the external way of the senses, 521. Neither the scientific and rational things of faith, nor yet doctrine, constitute the church, but only the love and charity to which they lead, 809, ill. 916, 1798, 1799, 1834, 1844. Hence the church would be one if all had charity, notwithstanding their difference as to worship and doctrinals, 809, 1285, 1316, 1798, 1799, 1834, 1835, 1844, 3419, 3420. And hence doctrinals are of no account whatever if the life be not formed according to them, 1515. The doctrine of faith is nothing but the doctrine of charity, for it only exists in order that its teaching may be performed, 916, 2571. That is called the doctrine of faith which treats concerning truth, and thence good; and that is called the doctrine of charity which treats concerning good, and thence of truth, 7053; compare 5542. Those who are in doctrinals and not in charity dispute about all things, and condemn all who do not believe as they do, 1798. Yet doctrinals do not constitute the external of the church, much less its internal, 1799. If all had charity, even schism would not be called schism, nor heresy, heresy, but would be left to the conscience of every one as differences of doctrine, providing only that the Lord, and eternal life, and the Word, were not denied, and that the life was according to divine order, 1834. To look to doctrinals is to turn from good to truth, in which case the latter, as well as the former, becomes vastated, ill. and sh. 2454. Even the life after death is not really believed by those who instruct others in doctrine and are not in charity, 2454 at the end; compare 2416. They who separate the doctrine of faith from the doctrine of charity fall into all manner of heresies and falses, 2435. How doctrinals are filled with falses, and thus profaned by those who live in evil, ill. 2383, and citations. Such are at length unable to see any truth that leads to good; their rational part is invaded by the life of evil, and their phantasies are formed into doctrinals, 2385. See DISPOSITION, and compare 2417, 2454.

3. Its connection with Human Understanding.Instruction in the doctrinals of charity and faith is signified by Abraham's journeying in Gerah, 2496, and sequel. See ABIMELECH, EDUCATION. The doctrine of faith does not originate from the rational principle, but from a celestial origin, 2510, 2533. There can be no doctrine of faith from the rational because it is in the appearances of truth, and contains under it fallacies originating in things sensual confirmed by scientifics, 2516. There is no genuine doctrinal of faith which is not from divine good and divine truth, and which does not contain within it the heavenly marriage, 2516. The rational principle, therefore, is not to be consulted in regard to the doctrine of faith, 2519. Such doctrine, however, is delivered in the Word in the form accommodated to human rationality, 2531, 2533, 2553; and is discovered in the internal sense, 2762, 9424, (see below, 6.) The doctrine of spiritual truth is real and living in proportion as it is freed from what is sensual, scientific, and rational, for in that proportion the divine can flow in, 2538. It is one thing to consult what is rational, scientific, and sensual, as a means of faith, and another thing to confirm and corroborate what is believed by them, 2538. Order consists in the due subordination of these things, under celestial and spiritual things from the Lord, 2541, especially 6047. If the thoughts of man were not terminated in natural and spiritual things, they would perish in vacuity: hence celestial and spiritual doctrines could never be received unless they were expounded naturally, and even sensually, 2553. The doctrine of faith, therefore, which considered in itself is divine, is clothed with appearances from things human, or rational and scientific, 2719, 2720, especially 3368. See APPEARANCES. Doctrinals which regard use, are eliminated from scientifics by reflection, 3052. It is allowable for those who are in the affirmative as to divine truth to enter into things rational and scientific, but not for those who are in the negative, 2568, 2588. All conception of doctrine is from good as a father, and its birth is from truth as a mother, 2586. Doctrinals are the conclusions drawn from scientifics, a sort of dictate flowing in that this or that is true according as it harmonizes with the scientifics of the natural mind, 3057. Hence when man is first reforming, scientifics are disposed into order, and then doctrinals are removed, 3057. They are not properly called doctrinals until they are confirmed and believed, so that conclusions can be drawn from them, which is after the common scientifics of the natural mind have been disposed into order; before this they are only scientifics, 3057, ill. 3161. See DlSPOSITION. Doctrinals are knowledges, the doctrinals of charity celestial knowledges, and the doctrinals of faith spiritual knowledges, 3240, 3365. Scientific truths are taken or formed from sensual truths, and doctrinal truths from scientifics, 3309, 3310. Hereby, when man is regenerating, is next derived the good of life, in which he is instructed by the doctrinals of love and charity, 3310. How this good differs from natural hereditary good, though there is some affinity between them in externals, 4988. Doctrinals are the spiritual or interior truths pertaining to the natural man, and are eliminated from scientific and sensual truths after he attains adult age, 3310: compare, generally, 5432, 6047. The truth of doctrine is acquired by the external way, the good of life by an internal way; hence, it appears as though the truth of doctrine or faith were prior to good or charity, 3324, 3030, 3098. The true doctrine, however, by which the priority of charity is determined, is as follows:-

4. The comprehension of all Doctrine in Charity.Man considered in himself can neither do anything that is good, nor think anything that is true, 874876; but good and truth from the Lord so far flow-in as what is evil and false are removed, 2388, 2411, 3142, 3147. The church comes into existence when truths of doctrine are implanted in the good of life, 3310. Good has the faculty of acknowledging its own truth, 3101, 3102, 3179. Truth is from good, and is the form of good, 2434, 3049, consequently it tends to good, 2063. It contains in itself the image of good; and in good is its own primitive effigy, 3180. Hence the faith of the church can never exist except in its life, that is, in love and charity, 379, 389, 654, 724, 1608, 2343, 2349. And to look from doctrinals of faith, and not from love and charity as the cardinal principle, is to turn back like Lot's wife, who became a pillar of salt, and thus represented a state of vastation, 2454. Good flows in by an internal way unknown to man, but truths are procured externally by a known way, 3030, 3098, 3324. Truths are the recipient vessels of good, 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318. Hence, truth is vivified according to the good of every one, thus according to his state of innocence and charity, 1776, 3111. The truths of faith can be received by those only who are in good, or in charity; the acknowledgment of the Lord by others is either wholly external or hypocritical, 2261, 2343, 2349, 2354. Consequently where there is no longer any charity there is no longer any faith, 654, 1162, 1176, 2429. All the precepts of the Decalogue, and all things pertaining to faith are involved in love and charity, 1121, 1798. The Lord himself is present according to the state of love and charity, 904. The love of the Lord and the neighbor is heaven itself, 1802, 1824, 2057, 2130, 2131. The knowledge of doctrinals effects nothing without charity, for doctrinals regard charity as an end, 2049, 2116. There is no salvation by faith, but only by the life of faith, which is charity, 2228, 2261. If a cogitative faith had any saving efficacy all would be introduced into heaven, but this is not possible because the life obstructs, 2363. A saving faith or actual confidence of salvation can only be possessed by those who are in the good of life, 2982. Truth is not really truth before it enters into the heavenly marriage, or is accepted by good, 2173, 2429, 2503, 2507. The affection of good is of the life, and the affection of truth for the sake of life, 2455. By the influx of good truths are evoked from the natural man, and elevated into the rational, 3085, 3086. Thus the rational part of man is formed as he enters upon the regenerate life, 3161; and it is by good that he is regenerated, 989, 2146, 2183, 2189, 2697. The same truths are truths in a greater and less degree, and are even falses, according to the state of those who acknowledge them as to good, 2439. Hence it is not doctrine, or faith separate from charity, that constitutes the church, but the doctrine of charity and faith in one, 809, 916, 1798, 1799, 1834, 1844. See above, 2. Hence also, the good of love to the Lord and of charity towards the neighbor is superior and prior to the truth of faith, and not contrariwise, 363, 364. Thus, there is only one doctrine throughout the Word which is the doctrine of charity,
3445. See LOVE, CHARITY, FAITH.

5. Doctrinals compared with Essential Doctrine.All the appearances of divine truth or doctrine as accommodated to the rational mind, thus as received by angels and men, are called doctrinals, 3365. They appear when the rational part is illustrated by divine truth, 3368. Thus they are not knowledges, but are in knowledges, and pertain to the internal man, 3391: compare 4697, near the end. Doctrine thus proceeding, so that the divine is at length perceived in it, is signified by Abimelech, 3393, 3447, and the citations there. See ABIMELECH. The truths of the church collected into one body and thus acknowledged are called doctrinals, 4479, 8042. The common heads into which doctrine is parted, and to which all truths refer, are doctrinals, 6146. Such truths or doctrinals are various in the spiritual church, and being adjoined to good render it comparatively impure, 6427. The spiritual, indeed, are aware that good and truth proceed from the Lord, but when these exist in the rational mind, they regard them as their own, and thus do not separate them from their proprium, 3394. On this account the spiritual who are regenerating are willing that the things of faith should be simply believed, without any intuition from the rational principle, for they do not perceive how what is divine can have anything in common therewith, 3394. The doctrine of spiritual good is not so deep and ample as the doctrine of celestial good, 7258. The chief of all doctrines is, that the humanity of the Lord is divine, 4687, 5321. The essential doctrines are two, 1. That the human of the Lord is divine. 2. That love to the Lord and charity to the neighbor constitute the church, 4723. The special things of doctrine are demonstrative and explanatory additions which are doctrinals of good and truth, 4720. Doctrinals depend from the understanding, for as they are understood so they are believed, 5354. They are only the means of arriving at spiritual good, wherefore he who is in that good has no longer any need of them, 5997. Doctrine contains divine truth proceeding from the Lord, and in divine truth is contained love; hence the affection of love is predicated of doctrine and not of person, 7002. Those who receive truth mediately think only from doctrine which they accept upon authority; those who think from truth flowing in immediately from the divine have a perception whether such doctrines are true before they confirm them, ill. 7055, 8780. The spiritual are not in the perception of truth like the celestial, but they eliminate truth by reasoning; hence truths with them become science and are called doctrinals of faith, 7877. Such doctrine is faith in the understanding which becomes faith in the will, or good, by passing into act; hence spiritual good in its essence is truth, 8042. Those who regard only evil ends, and yet desire the acquisition of truths do not come into illustration, but only confirm the doctrinals of their church, 8780, 9382. Doctrinals or knowledges of good and truth are the only means by which the natural man can accept life from the rational or become regenerate, and these can only be communicated by delight, 3502. His initiation into the intelligence of wisdom begins with scientifics which are the truths of the natural man, after which come doctrinals which are the truths of the spiritual man in the natural: how the substantial forms of the mind are modified and animated by the reception of these and of the influx of life from the Lord, 3726.

6. Connection of Doctrine with the Word.The Word is so universal that it contains doctrine accommodated both to external men and to internal men, 2531, 9025, 10,028. The doctrine of faith is contained in the literal sense of the Word, from which, however, falses may be derived as well as truths, 3436. The doctrine of faith is the Word understood in its interior sense, 2762. The interior or genuine sense of the Word is the divine law represented by Moses, the exterior sense is doctrine represented by Aaron, 7089; compare 7053, 9424. All doctrine is from the Word, and it all teaches the worship and love of the Lord who is the Word itself and doctrine itself, 2859, 2531, 2762. The doctrinals from which the Word is to be understood are those of love to the Lord and charity towards the neighbor, ill. and sh. 3419, 3420. The church must of necessity be everywhere different, because it derives its doctrinals from the literal sense of the Word; it is nevertheless one church if unanimous in willing well and doing well, ill. 3451. In all doctrinals derived from the literal sense of the Word there are interior truths, 3364. Divine doctrine is divine truth, and divine truth is the whole Word of the Lord, 3712. Hence it contains divine doctrine, in a threefold sense, the supreme, the internal, and the literal, 3712. The literal sense and its doctrine can only be spiritually discerned from the doctrine of charity, 3419. The doctrinals, the rituals, and the knowledges of the church are only scientifics, until they are seen to be true by comparison with the Word, and are thus appropriated, 5402, 5432. Accordingly, there are two ways of procuring the truths of the church, namely, by doctrinals, and by the Word; if they are procured only by doctrinals, man believes those who have collected confirmations, but if by the Word, he procures to himself truths from the divine, 5402. They who are in the affection of truth for the sake of truth, and for the sake of life, do not remain in doctrinals, but search the Word, and see whether they be truths, 5432, more especially 6047. Those who are only in the affection of truth from natural delight remain in the doctrinals of their churches, 8993. Doctrinals of scientifics are those which are derived from the literal sense of the Word, which are especially serviceable as a means of inauguration into the interior truths of the church, 5945. Doctrinals are from the Word, knowledges are from doctrinals on the one hand and scientifics on the other, but scientifics are from sensible experience, 6386. See SCIENCE, KNOWLEDGES. The true doctrine of the church arises from the scientific truths derived from the literal sense of the Word, by its explication; hence true doctrine is the internal sense, as perceived by the angels, 9025, compare 9409, 9430. Truth from the letter of the Word being dissimilar, and sometimes contradictory in appearance, occasionally weakens the doctrines of the church which are spiritual truths, 9025. The doctrine of the church often recedes from the sense of the letter, 9025. Those who live an angelic life, accept the Word according to the internal sense, for it is what the internal sense contains that is taught by the genuine doctrine of the church, that is to say, the Lord as the object of faith and love, and the love of all good that is from him, which is charity towards the neighbor, 9086, 9430. They who read the Word from heavenly love are illustrated, and thence make to themselves doctrine; but they who read it from infernal love are not illustrated, but are thereby more blinded, ill. 9382. Those who are illuminated understand the Word according to its interiors; hence they make doctrine for themselves from the Word, to which doctrine they apply the sense of the letter, 9382. They who are in the external sense of the Word, and not in the internal, make to themselves no doctrine from the Word, 9409. All doctrine from the Word ought to lead to the understanding of the Word in its internal sense, for the internal sense is nothing but the doctrine of love and charity, ill. 9409. With those who are in the sense of the letter without doctrine, truth is not in any power, ill. 9410. There is no communication with angels if the Word is understood according to the letter without doctrine, which is the internal of the Word, 9410. Those who are not wise in heavenly things imagine the Word in the literal sense to be doctrine itself, but there is nothing heavenly in doctrine unless it be eliminated from the Word, 9424; compare 7089. Doctrine, therefore, ought to be derived from the Word by those who are in illustration from the Lord, namely, who are in the love of truth for truth's sake, 9424, 10,105, 10,323, 10,324. By such doctrine the Word is sustained as to its literal or external sense, ill. 9424. Doctrines derived from the external sense of the Word, without the internal, are signified by idols, A 9424, 10,406. The external sense of the Word, without genuine doctrine from the Word, is obscure like a cloud, 9430; and those who are in it are merely sensual men, 10,582. When man is in genuine doctrine as to faith and as to life, he is in the internal sense of the Word, for it is then inscribed both in his understanding and will, 9430. The external sense of the Word, however, is not to be hurt or weakened, for it is the nexus in ultimates between the Lord and man, 9430. The external sense serves for doctrine to external men, and the internal sense, when collected from the various parts of the Word which are explained by those who are in illustration, to internal men, 10,028, compare 2531, 9025. Doctrine from the Word is like a lamp, and the internal sense of the Word teaches it, 10,401, 10,584, and citations. The sense of the letter of the Word, without doctrine, leads into errors, ill. 10,431. They who are in things external, without an internal principle, and the merely sensual, read the Word without doctrine, and believe only the sense of the letter, and that hence come falses, for they have a material idea concerning truth, 10,582. There must in all cases be doctrine from the Word, to the intent that it may be understood, 10,582. To believe and adore the Word in its external sense only, without the internal sense or doctrine, is to see the back parts of Jehovah, ill. and sh. 10,584. Where the church is, there must be doctrine from the Word, and indeed the doctrine of life, which is the doctrine of charity and of faith together, and not of faith alone, 13,763, 10,765. See WORD.

Things purely divine could never be received by man unless they were expounded sensually, hence human members and affections are predicated of Jehovah, 2553. The Lord's intuition into this state, and the still grosser state into which men had fallen at his advent, was the reason why he first thought whether the rational principle was to be consulted in regard to the doctrine of faith, 2553. See above. To this succeeded his perception and thought concerning the doctrine of love and charity, which is divine doctrine itself, 2571. Hence to divine doctrine, or to the presence of what is divine in doctrine was adjoined rational human things, of which also progression is predicated, 2858; compare 3161. To be in doctrine when predicated of the Lord is to be doctrine, for he is the Word itself and doctrine itself, 2859. Hence all doctrine treats of his divine humanity and the worship and love due to him, 2859, 5321. It is the supreme of all doctrines that the human of the Lord is divine, and how this is to be understood, ill. 4687. All doctrine treats of the good of love and the truth of faith, thus all doctrine treats of the Lord by the medium of whose divine humanity all that is good and true proceeds to man, 5321. See LORD, GOOD, TRUTH.


606


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 607

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 607

       DODANIM. See ELISHAH.


607


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 608

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 608

       DOGS [canes], denote the lowest or vilest of all in the church, who blather and babble of things belonging thereto, yet know little: in the opposite sense, those who are entirely out of the faith of the church, and those who speak contemptuously of the things of faith, sh. 7784. By a dog's not moving the tongue against the sons of Israel is signified that there should not be the least of damnation or lamentation with the spiritual church, 7784. Dogs denote those who render the good of faith unclean by falsifications, because they eat unclean things, and bark, and bite men, ill. and sh. 9231. By the dogs that licked the sores of
Lazarus, are signified those who are in good although not in genuine faith, 9231. A certain spirit described whose face resembled the jaws of a rabid dog, 5566. A dog like Cerberus seen by the author, and that it denotes a guard to prevent any one passing from the delight of conjugial love to the delight of adultery, which is infernal, 2743, 5051.


608


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 609

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 609

       DOMINION [dominium]. Evil spirits, even though they are bound, think themselves able to contribute to the power and dominion of the Lord: but dominion from the evil and the false is the very opposite of dominion from good and truth, ill. and sh. 1749. All dominion is of love and mercy, and is exercised without the will to dominate; hence evil spirits and infernals are given into the power of the angels, the Lord governing all, 1755. See also 50, 905, 7332, 10,152. But subordination and government in hell differs from subordination in heaven, 7773, 8232. Dominion from the love of the neighbor exists with those who dwell together in patriarchal houses or nations; but dominion from the love of self with those who live in kingdoms, or under other forms of universal rule, 10,814. The spiritual or internal man acquires dominion over the natural or external man by temptations, 8967; and when this occurs a new state begins, 5159. Good always has dominion when man is regenerating, but the appearance is otherwise because it adjoins truth, 4977. See also 3582, 3587, 4250--4256, and compare 52. The internal man is enabled to rule the affections of evil in the natural man, 9069. The manner in which good exercises the dominion over evil, illustrated by the spirits of another earth, 10,808. To reign is predicated of the understanding, to have dominion of the will: hence the difference between kingdom and dominion, 4691, 4973, especially the analogies in the latter, domus, dominus, etc. See GOVERNMENT.


609


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 610

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 610

       DOOR [ostium, janua]. Windows signify the intellectual faculty, or the intellectual and rational things of truth: doors, hearkening, 651-655. A door is as the ear, of which hearing is predicated, and a window as the internal sensories, 656. The door of a tent denotes the entrance to what is holy, 2145, 2152, 2195, 2196. A door signifies that which introduces or intromits man either to truth, or to good, or to the Lord; hence it signifies truth itself, good itself, and the Lord himself; because truth introduces to good, and good introduces to the Lord, 2356, 2376. The evil are admitted to the knowledge of good and of the Lord, but not to actual acknowledgment and faith; hence Lot closed the interior door [ostium] leading into the house, in which were the angels, against the men of Sodom, 2357, 2376, 2380. Their laboring to find the outer door or gate [janua] signifies their inability, to see any truth that leads to good, 2385. A door signifies some doctrinal, or knowledge by which truth and thus good may be approached, 2385. The truths of the literal sense of the Word are as doors by which the internal sense may be entered upon, or by which those who are in evil may enter upon falses; hence the door of the fountains by which Tamar sat, 4861. To enter into a chamber and close the door, was a form of speech derived from the ancient church, signifying to do somewhat that did not appear, sh. 5694. The brethren of Joseph communing with his steward at the door signifies consultation concerning introduction; in the original the particle at or in is omitted on account of the internal sense, 5653. A house signifies the man himself, the door and the things pertaining thereto things which serve for introducing; hence doorposts denote the truths of the natural principle, lintel its goods, 7847; compare 8989. To go out from the door of a house is to pass from good to truth, ill. 7923. When the truths of faith are known they are, as it were, in the door; when acknowledged, they are in the court or hall; when believed, they are in the chamber; thus they pass by successive stages from exteriors towards interiors, 8772. The Lord is called the door, because the divine itself can have no communication with men, nor even with angels, except by the divine human, 8864. A door signifies communication as well as introduction, because it is the means by which one apartment communicates with another, sh. 8989. Angels and spirits dwell in real habitations where everything is significative; communications of truth with good appear to the sight as doors, conjunctions by posts, and other spiritual things by apartments, courts, windows, etc., 8989. They are real correspondences, and are opened and closed in heaven according to communications, 8989. A door signifies approach and communication; to enter by the door is to proceed by the truth of faith to the good of charity and love, thus to the Lord, 8989. By the ears of the servant being bored through with an awl at the door or doorpost, was represented the being addicted to perpetual obedience, 8990. The place before the tent of the congregation, or the door of the tent, represented the conjunction of truth and good, or the heavenly marriage, ill. and sh. 10,001, 10,022, 10,025; compare 9686. It also signifies the entrance to heaven, 10,108, and the externals of the Word, of the church, and of worship, 10,549, 10,553. See HOUSE.


610


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 611

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 611

       DOTHAN signifies special truths of doctrine, or doctrinals of good and truth from the Word, 4720; where the siege of Elisha in Dothan is briefly explained. In the opposite sense, when the church beginning from faith is treated of, Dothan signifies falsities, or the special things of false principles, 4720, 4721. As to the difference between special or particular things and generals. See COMMON.



611


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 612

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 612

       DOUBLE [duplum]. See NUMBERS (two).

DOUBLE-DYED, SCARLET [dibaphum]. See COLORS.


612


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 613

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 613

       DOUBT [dubium]. In all temptation there is a doubting concerning the presence and mercy of the Lord, 2334. Such doubt is inspired by evil spirits and it remains with those who succumb in temptations, 2338. Those who are in the affection of truth are in a state of doubt as to the affection of good, which is obscure or common with them, 2425. To tarry or stop signifies a state of doubt, as to go or journey signifies a state of life without doubt, 5613. Those whose doubts concerning the truths of the Word only forerun their denial, are such as incline to a life of evil; those whose doubts are succeeded by affirmation are such as incline to a life of goodness, 2568, 2588. Doubts are insinuated by the spirits adjoined to man when his thoughts have been held in truths in order to their conjunction with good, but so far as the affection of truth prevails with him he is led to the affirmative, 4096. The first state preceding the appropriation of good is the state of doubting, the second consists in the dispersion of these doubts by reasons, the third in affirmation, and the last or ultimate, in act, 4097. Where worldly things dominate over heavenly things, truths are consumed away and brought into doubt; but where heavenly things predominate, worldly things are illustrated and set in clearness, and doubts removed, 4099, compare 4250. The state of doubting is signified by unseasonable sleep, as slackness or tardiness in spiritual things by natural sleep, 4638. The doubting of the prudent or wise involves the affirmative of truth, the doubting of the foolish involves the negative, 4638. See AFFIRMATIVE, NEGATIVE.


613


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 614

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 614

       DOUGH [massa], of which bread is made, signifies truth derived from good, and in a more advanced state, producing good, 7966, 7979. See FARINA.


614


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 615

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 615

       DOVE [columba]. Doves denote the goods and truths of faith, with a person about to be regenerated, 870. They signify, generally, the intellectual things of faith, 870. The soul of the turtle-dove, the life of faith, 870. The dove unable to find rest for the sole of her foot, denotes that nothing of the good and truth of faith could yet root itself, 875. Its being sent out again and returning no more to the ark, denotes a state of receiving the goods and truths of faith, and the state of liberty resulting, 890-892. Turtles and young pigeons signify things spiritual, 1361, 1826, 1827. A dove from the land of Asshur signifies rational good, 1186. A dove signifies faith; its wings, the truths of faith, 8764. The son of a dove and a turtle, in like manner as a lamb, signify innocence, 10,132, or the good of innocence, 10,210. See BIRD.


615


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 616

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 616

       DOWNWARDS [deorsum]. Those who are in falses look downwards and outwards, that is, into the world and to the earth, 6952. Man, of himself, can only look downwards, and when he looks downwards, the sensual principle prevails, 6954, 9128. He can either look downwards or upwards as to his interiors, but he looks upwards not from himself, but from the Lord, 10,330. As to objects in the memory remotely situated, or verging downwards, 8885. See to DESCEND.


616


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 617

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 617

       DOWRY, A [dos], as the sign or ticket of consent to become one, denotes the confirmation of initiation, 4456, 9184-9186. It denotes truth initiated into, and consenting to full conjunction with good, 9186. See MARRIAGE.
DRAGON [draco]. Concerning the habitation of dragons, near Gehennah; who, and of what quality they are that dwell there, 950. The tail of the dragon denotes reasonings from falses, the dragon being the same as the serpent that seduced Eve, 6952. Serpents signify reasonings from which are falses: but dragons, reasonings from the loves of self and the world, which not only pervert truths but goods, 7293. The water cast out of the mouth of the dragon, who sought to devour the male child, denotes falses originating in evil, and reasonings thence derived, seeking the destruction of divine truth, 7293, 10,249. See also 10,400, and the article SERPENT.


617


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 618

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 618

       DRAW, to [haurire]. To draw waters denotes to be instructed in the truths of faith, and thus, to be illustrated, 3057, 3058, 3071, 3094, 3097, 3102, 6776. The well from which they are drawn denotes the Word, 6774, 6785. Drawers of waters (as the Gibeonites) denote those who are in the continual desire of acquiring truths, with no useful end in view, 3058. See WATER, to DRINK, WELL.


618


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 619

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 619

       DREAD [pavor, terror, formido]. See TERROR, FEAR, CONSTERNATION.


619


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 620

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 620

       DREAM [somnium]. See SLEEP.


620


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 621

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 621

       DRINK, to [bibere]. To eat denotes the appropriation of good; to drink the appropriation of truth, 3168, the nature of which is explained, 3513. See to EAT. Also in the opposite sense, 10,415, 10,466. Where the subject treated of is concerning the goods and truths of faith, drinking signifies to be instructed in them and to receive them, 3069, 8352. To give to drink is to illustrate, 3071. See to DRAW. To sup, or to drink, signifies also communication and conjunction, being predicated of spiritual things, as eating of celestial, 3089: hence it is predicated of truth, 3168, 3570. To cause to drink, denotes nearly the same as drinking, but involves somewhat of an active principle, 3092. To give a flock to drink, denotes to instruct in the Word or doctrine, 3772, 6778. To come to drink, denotes the affection of truth, 4012, 4018. All kinds of drink, as wine, milk, water, etc., relate to truth which is of the intellectual part of man, 5077. To drink (potare) denotes the application of truth to its good, 5709; with which compare 7344, 8349, 8352. As meats and drinks recreate the natural life, so goods and truths corresponding to them, spiritual life, 8562. To eat and to drink, denotes information concerning good and truth, sh. 9412. To drink, spiritually, is to be instructed in truths, and in the opposite sense in falses, 9960. To be drunken is to become insane in consequence of the latter, 9960, with which compare 1071. See DRUNKENNESS. To drink the Lord's blood is to appropriate the divine truth proceeding from his divine human, 4735. See SUPPER.

DRINK-OFFERING [libamen]. The drink-offering in the Jewish church signified faith in the Lord, 1071. The drink-offering poured upon the statues signified the divine good of faith; oil, the divine good of love, 3728. The stones which were accustomed to be set up in the earliest ages for signs and testimonies were at length treated as holy by those who lived immediately before the flood, who poured drink-offerings and oil upon them in order to sanctify them, 4580. The drink-offering, which consisted of wine, denotes the good of truth, the good of faith or spiritual good, which is charity; the meat-offering, which consisted of fine flour and oil, celestial good; in like manner, the bread and wine in the Holy Supper, sh. 4581, 10,079, ill. 10,137. A drink-offering in the opposite sense denotes the worship of what is false, sh. 4581, 10,137. By setting up a statue of stone, offering a drink-offering upon it, and pouring oil upon it, was represented the progress of the Lord's glorification, and of the regeneration of man from truth to celestial good, 4582. The fat of the sacrifices signifies the good of love in all worship; the wine of the drink-offering the truth and the good of faith, 5943, 6377, 10,137. The drink-offering was offered along with the meat-offering, because good without truth is not good, and truth without good is not truth, 10,137. See SACRIFICE, MEAT-OFFERING, OIL.


621


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 622

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 622

       DRIVE OUT, to [expellere]. See to EXPEL.


622


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 623

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 623

       DROMEDARY [dromas]. The dromedaries of Midian and Ephah signify doctrinals, 3242. See CAMEL, MIDIAN.


623


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 624

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 624

       DROVES [catervae]. By the droves (or troops) of a flock are signified the things of the church, thus doctrinals, 3767. A flock signifies those who are in good, abstractly the doctrinals by which they are introduced into good, 3767. Droves denote the science of doctrinals, 3768, 3770. Droves of a flock denote goods and truths, 4025. Droves denote scientifics, also knowledges, and thus doctrinals, 4266. Jacob's sending the droves forward in the hands of his servants denote that they were as yet in the natural or external man, thus in the memory only, and not in the spiritual, 4266. See FLOCK.


624


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 625

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 625

       DRUM [tympanum]. See MUSIC.


625


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 626

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 626

       DRUNKENNESS, DRUNKARD [ebrietas, ebrius]. To drink wine, in the opposite sense, is to investigate the truths of faith by reasonings, 1071. A drunkard is one who believes nothing but what he can understand from things sensual, scientific, or philosophical, and thence slides into errors, 1072. It denotes those who are insane in spiritual things, 1072, in consequence of imbibing falses, 9960. Babylon making the earth drunken, signifies leading those who are of the church into errors and insanities, 5120; and that by false reasonings and depraved interpretations of the Word, or falses of evil, 8904; compare 3614. See to DRINK, WINE.


626


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 627

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 627

       DRY [arida], DRYNESS, or DROUGHT [siccitas]. The external man is called the dry (land), 27; the want of water denoting the absence of anything spiritual, 806, 6976. Dryness or drought, from failure of dew or rain, denotes a failure of truth derived from any good, 3580. The waters being withheld, while the children of Israel passed the Red Sea on dry land denotes protection from the influx of falses, 8185, 8234. The waters returning upon the Egyptians, that the falses of evil revert to those who intend evil to the good, 8334. To dry the rivers is to dissipate falses, and to dry up the abyss to dissipate evils, 8185. Generally when waters denote falses, dry and drying denote non-falses; but when waters denote truths, dry and drying denote non-truths, sh. 8185. In like manner, when the subjects predicated are trees or herbs, or the harvest, etc., dry and drying denote what is contrary to those things; and that dry earth is predicated of good, 8185 at the end. A drought upon the waters denotes truths destitute of life, 8869, or the deprivation and consumption of the truths of faith, 10,227.


627


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 628

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 628

       DUDAIM. See MANDRAKES.


628


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 629

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 629

       DUKES [duces]. The duke or chief of an army denotes the primary or chief thing of doctrine, 3448. See EDOM.
DUMAH. See ISHMAEL.


629


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 630

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 630

       DUMB [mutus]. To be dumb is to be incapable of enunciation or utterance understood spiritually; hence the dumb in the Word denote those, who, by reason of ignorance, cannot confess the Lord, and preach faith in him, sh. 6988. As to mute grief, 1688.


630


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 631

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 631

       DUNG [fimus, stircus]. See EXCREMENT.


631


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 632

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 632

       DUST [pulvis]. To eat dust is to be incapable of living from any other than worldly and corporeal things, 249. Thus it has reference to the love of self and the world, 3413. Dust signifies what is damned and infernal, 249, 275, 278, 7418, 7522. The humanity which the Lord derived from the mother, and which he put off, compared with the divine human, was as dust and ashes, 2265. To be clothed with sackcloth and covered with dust or ashes was a token of humiliation on account of evils, 2327, 4779, 7418. To rend the garments signifies grief on account of lost truth: to put dust on the head on account of lost good, 4763. Man formed of the dust of the ground denotes the external man, 94. To smite the dust of the ground is to stir up those things which are damned in the natural man, 7418. Dust signifies what is damned because the place where evil spirits are, and under which are the hells, appears as uncultivated and arid earth, 7418. See to GRIND, at the end. In a good sense, the dust of the earth has relation to the immensity of celestial things, the sand or dust of the sea to spiritual things, and the stars of the heavens to both in a superior degree, 1610, 3707. The dust of the feet signifies what is unclean from evils and falses, 1748, or the natural and corporeal things which are with man, 2162. Why the disciples were commanded to shake the dust from off their feet, 7418, 249. Why the golden calf was ground to dust or powder, 7418, but especially, 9391. See ASHES.


632


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 633

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 633

       DWELL, to [habitare], signifies to live, or life, 1293, 2502, 6080, or to be and to live, consequently it denotes state, 3384, 3417. It is predicated of the life of good with truth, 2451, 2708, 2712, 3613, 6773, 6774. And of the Lord's presence and influx in the good of love, 10,153, 9480. What is signified by dwelling in Beersheba, 2859; in Gerar, 3384; in the desert, 2708; in the land of the south, 3195; in tents, as at the feast of tabernacles, 414, 3312; in the land, 4480, 9345; in a mount, 2460; with another, 4451, 6792, 9345; by oneself, secure and alone, 10,160. Why the ancients dwelt in distinct houses, families, and nations, and how it signified the church, or the Lord's kingdom formed by innumerable societies, 471, 10,160. See to INHABIT, to TARRY, HABITATION.



633


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 634

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 634


E.

EAGLE [aquila]. By the carcass (Matt. xxiv. 23-28) is signified the church without the life of charity and faith, by the eagles gathered thereto, reasonings confirming falses and evils. 3900. An eagle denotes the rational man as to truth; and, in the opposite sense, the rational as to what is false or reasoning, sh. 3901. That it denotes the rational man, 5113. To bear on the wings of eagles, denotes to elevate by the truths of faith to celestial light, 8764. A great eagle with great wings signifies the interior truths of the spiritual church, 10,189. The spiritual church is called an eagle from perception, 9688. Certain spirits belonging to one of the earths in the universe, and who were seen on high, likened to eagles, not as to rapine, but as to keenness of sight, 9970.


634


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 635

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 635

       EAR, the [auris], denotes obedience, sh. 2542, 2965, especially 3869, 4103, and seriatim, 4652-4660. In the supreme sense, it denotes providence; in the internal sense, the will of faith; in the interior sense, obedience, ill. and sh. 3869. That which is heard is addressed to the understanding as well as that which is seen, but the former affects the voluntary part also, and persuades to obedience, 3869. The left ear corresponds to obedience alone without affection; ill., by changes of influx into the face, and c., 4326. The right ear, on the other hand, derives its signification from good, which supposes love or affection, 10,061. The ear is formed correspondentially to the modifications of the air and sound; the eye, correspondentially to the modifications of aether and light, 4523, 6057. Thought is the speech of the spirit of man, and the apperception of speech is its hearing, 4652. The spirits who correspond to hearing, or constitute the province of the ears, are such as arc in simple obedience, 4653. They are various, however, according to the parts and functions of the ear interior and exterior, 4653. The quality of those who correspond to the external ear in particular, 4654. Certain spirits were observed by the author near the ear, and within it, 4655. They who do not attend to the sense of a thing, though they hear the words, correspond to the cartilaginous and bony part of the external ear, 4656. There are spirits given to whispering, especially into the left ear, the sinister manner in which they speak of others, and c., 4657. Of those who had immersed their thoughts in the scholastic philosophy and the influx of their speech towards the left ear; the contrast between them and Aristotle, who spoke into the right ear, 4658. By means of the ear, the thought of one is transferred to the understanding of another, from the understanding it passes into the will, and from the will into act; hence hearing signifies both apperception and obedience, 5017, compare 7216, especially 8361. When hearkening is predicated of those in lower stations it denotes obedience when predicated of the more eminent, for example, of kings, it denotes consent, 6513. To see with the eyes is to understand and have faith, to hear with the ears is to be in obedience, 2701. To speak in the ear denotes application to the faculty of obedience, or the will, 2965 2975, 8621, compare 3869. To bore the ear with an awl, in the case of the Hebrew servant, denotes the addiction of those who do not understand truth, and are relatively not free, to obedience, 3869, 8990. To hear signifies to be instructed and to receive, sh. 9311; thus, hearkening, perception and obedience, sh. 9397, 10,061, where the ceremony of putting blood on the ears of Aaron and his sons is explained.

Ear-rings, like ornaments for the nose, signify good, but good in act, and in the opposite sense evil in act, 3103, 3263 at the end. The nose ornament, which was applied on the root of the nose at the forehead, is expressed in the original Hebrew by the same word as ear-rings; the latter were the insignia representative of obedience, the former of good, 4611. Ear-rings signify the perception of truth, and also obedience; a nose ornament the perception of good, 9930, compare 10,540. Ear-rings of gold were insignia representative of obedience and of the apperception of the delights which are of external love, ill. and sh. 10,402. To put on ear-rings denotes to obey, 10,402.


635


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 636

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 636

       EAR OF CORN [arista]. Ears of corn, or spikes, denote exterior natural truths, or scientifics, sh. 5212, 5266. See CORN.

EAR-RINGS [inaures]. See EAR, ORNAMENT, RING.


636


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 637

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 637

       EARTH, or PLANET [tellus, planeta]. See UNIVERSE.

EARTH, or LAND [terra]. The earth empty and void, or ground in which nothing is yet implanted, denotes man before regeneration, 17. The external man is signified by dry land or earth, 27, 913, 1016. It signifies a receptacle, 28. It is prepared to receive celestial seed by regeneration, 29. It is the external man which is signified by earth, the internal by heaven, 82, 1732. The external man is signified by earth while man is spiritual, and by ground or field when he becomes celestial, 90. When man is regenerated, he is no longer called earth, but ground, because celestial seed is then implanted in him, 268. Hence, in the early chapters of Genesis ground signifies the church, earth or land where there is no church, 566. The land or faces of the ground denotes wherever there is instruction in the truths of faith, 567, 620. Consequently where the church is, 567, 662, 1066, 2571. Thus earth or land denotes the church itself, 566, 662, 1066, 1262, 1413, 1607, 1733, 1850, 2117, 2571, 2928, 3355, 4447, 4535, 5577, 8011, 8732, 9643, 10,570. As it denotes the church in general, it also denotes the church in particular, thus the regenerate man, 10,373. In the literal sense the earth denotes wherever man is; in the internal sense, where there is love, and as love is predicable of the will it denotes the voluntary part of man, 585. Earth is predicated of love, ground of faith, because the earth is the continent of the ground, and ground of the field, in like manner as love is the continent of faith, and faith of the knowledges which are implanted in it, 620, 636, 1066, 1068. Earth is distinguished from ground as the man of the church and the church itself, 662, compare 10,570. The external man, and the body itself, are as earth or ground, the pleasures of the body as reptiles and creeping things, 909. By the whole earth, the ancients did not mean all lands, but only where the church existed; in the opposite sense, however, it signifies where there is no longer any church, but an unregenerate people, 1066. Hence the land or earth; denotes the nation dwelling in that particular tract and its quality, 1251, 1262, 1411, 8011. In a general sense, it denotes the external man who is not of the church, his will and proprium, and c., 1044, 1066, 1411. By a new heaven and a new earth is meant, in general, the Lord's kingdom, 1733, 1850, 2571; or a new church internal and external, sh. 3355, 4447, 4535, 5577, 10,373, briefly 2117, 2118. See JUDGMENT. In a special sense, by earth or land is meant Canaan, and thus, again, the Lord's kingdom, because the church existed there in ancient times, 1413, 1437, 1585, 1607, 2571, 4535, 5577, 8011, 5136, 9325, and citations. See CHURCH, CANAAN. Earth or land has various significations according to the series of things treated of, 2571, and citations. Under all these various significations, it retains the signification of the church, which is its proper and universal sense, 3368, 8732. Inasmuch as it signifies the man of the church, the church itself, and the Lord's kingdom, it signifies the essential of these, namely, the doctrine of love and charity, ill. 2571. Also, rational truths illustrated by the Lord's presence; thus, in the supreme sense, the Divine itself, because where the church is the Lord himself is, 3368, 3379, 3404, 8732.

The people of the land denote those who are of the spiritual church, 2928. Land married denotes those with whom the understanding and will, or charity and faith are conjoined, 55. Land of the south denotes the good and truth of faith, 1458, 2500. Land of the east, the good of faith or charity, 3249; otherwise called the truths of love, 3762. The land of the shadow of death, the state of those who are in ignorance of good and truth, 3384. The land of Ham is the corrupt church of Egypt, 1063. The land of Egypt is the natural man, 5278, 5279, 5280, 5288, 5301, 5510, 6111, 6976, 10,156; also the vastated church, 6589; the state of infestation by infernal spirits, 7221, 7240, 7274, 7278, 7826, 8401, 8407, 8866, and damnation or hell, 8018, 10,156 The whole land of Egypt is the natural mind both interior and exterior, 5276, 5316, 5329; the best of the land of Egypt is the inmost of the natural mind, 6084. New or holy land is the Lord's kingdom, 4255, and citations. A land good and broad denotes where the good of charity and truth of faith are, thus heaven, 6856. A land inhabited likewise, because of life from good, 8538; and a land flowing with milk and honey, 5620, 6857, 8056. The midst of the land, signifies truth from good, or where it is, consequently the church, 7444. The deep places of the earth signify the truths of the church, which are called strengths of the mountains from power grounded in good, 4402.

In the world of spirits, the lower earth is the region under the feet, where well-disposed spirits are, before they are elevated into heaven, sh. 4728, 6928, 7090. Beneath it are places of vastation which are called pits, and in a lower region, extending round about, are the hells, 4728. Those who are in the lower earth are in the region of the belly and intestines, 5392. Their quality, and the relative situation of the places they inhabit more particularly described, 4940-4951, 7090. A very great number of Christians are sent into the lower earth, because they are natural, 4944. Those of the spiritual church who were saved by the Lord's advent into the world had been detained, and infested by infernal spirits in the lower earth, 7090. The vastation of what is false and contrary to the life of heaven takes place there at this day, 7090. The lower earth is signified by Goshen in Egypt, where the children of Israel were; the Egyptian quarters denoting the hells round about, which infest, 7240. The land where they are who are in falses derived from evils, and whence they are cast down into hell, appears uncultivated and arid; hence the signification of dust as denoting damnation, 7418. The earth swallowing them up, denotes damnation, thus immersion into the hells, sh. 8306.


637


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 638

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 638

       EARTHQUAKE, an [terrae motus], denotes a change of the state of the church, sh. 3355, compare 3353, 3354. See EARTH.


638


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 639

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 639

       EASE [otium]. The author's experience concerning certain spirits who had given themselves up to ease and sluggishness in the life of the body; and that they induce heaviness in the stomach, 5723. How sensual they are who live in wicked slothfulness, 6310. The joy and blessedness of heaven does not consist in ease but in active exercises of use, 454, 6410. The Israelites being at ease or remiss, in reference to the tasks imposed upon them by the Egyptians, denotes the insufficiency of infestation by falses, to withdraw them entirely from divine things, 7118.


639


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 640

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 640

       EAST [oriens]. See QUARTERS.

EAST-WIND [eurus]. See WIND, QUARTERS (East).


640


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 641

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 641

       EAT, to [edere]. To eat, in the internal sense, is to live, 270, 272-274. Also, to be communicated, appropriated, and conjoined, sh. 2187, 3149, 3168, 3734, 5643. Such is its meaning in the Holy Supper, 2187, 2343. The sanctified things of the sacrifices, being eaten, represented the communication, conjunction, and appropriation of celestial goods, 2187, 2343. To eat denotes the appropriation of good, and to drink the appropriation of truth, 3168, the nature and manner of which are explained, 3513. By eating and drinking in the Holy Supper, is signified appropriation, and what is meant by eating worthily, 3513 at the end. Feasts and repasts amongst the ancients, signified appropriation and conjunction by love and charity, 3596. See FEASTS, BREAD, FOOD. Eating also denotes the appropriation of evil, 4745. The ancients, after they had decreed anything which required the confirmation of others, ate together, by which the approval and appropriation of what they had done was signified, 4745. To eat in the original tongue is also to consume, which is its signification when predicated of false principles originating in evil, 5149, 5157. To eat together denotes fruition or enjoyment, 7849. To eat the passover, denotes to be consociated, 8001. See PASSOVER. To eat and to drink, denotes information concerning good and truth, sh. 9412, and in the opposite sense, the appropriation of evil and the false, 4334. To eat denotes conjunction and appropriation as to good, 3570, 10,686. To eat bread, confirmation in good, 6791. To eat the herb of the field, to live like a beast, 272-274. To eat of the tree of knowledge of good and evil, is to enquire into the mysteries of faith by sensuals and scientifics, 126, 128, 202. To eat of every tree of the garden, to know what is good and true from perception, 125. To eat and drink in the Lord's kingdom, to appropriate the goods of love and the truths of faith, which are celestial food, 3832. See to DRINK.


641


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 642

       EBER, the son of Salah, the son of Arphaxad, the son of Shem [See SHEM], was the first institutor of the representative church which began in Syria, and was afterwards spread through many lands but especially Canaan, 1238. This church is called the second ancient church, the first being signified by Noah and his three sons, 1238. The two sons of Eber, Peleg and Joktan, signify the internal and the external worship of this new church, 1137, 1240, 1242; and in what the internal and the external respectively consisted, 1241. Eber was permitted to institute this church, though its worship consisted principally in externals, because the former church had degenerated into idolatry, and, in many places, had been turned to magic, 1241. The genealogy first given shows the posterity of Joktan; that in the following chapter, of Peleg, 1242. Joktan signifies the external worship of this church his sons (Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, and Jobab), so many various rituals, in use among the nations so designated, 1137, 1246, 1247. Their dwelling from Mesha to Sephar, a mount of the East, signifies the extension of their worship from the truths of faith to the good of charity, 1249. Observe that the Sheba and Havilah, so often mentioned in the Word, belong to the stock of Ham and not to this line, 1245.

The beginning of the Hebrew church is described from Shem, because Shem signifies internal worship as before, though not of the same quality, 1330. Its quality appears from the successive derivations, as being scientific, and from the number of years, and c., 1331. The commencement of this church described by the birth of Arphaxad, who denotes science, constitutes the second period of the ancient church, 1334, 1335. Its own second period is denoted by Salah the son of Arphaxad, by whom is signified that which proceeds of science, 1339. The beginning of its third state or period by Eber, the son of Salah, 1342. Arphaxad, and Salah, and Eber, are the names of nations, 1334, 1340, 1342; and all who adopted the worship instituted by Eber, to whatever nation they belonged, took the name of Hebrews 1343, 4517. See HEBREWS. The entrance of this church upon its fourth period is denoted by the birth of Peleg, by which is meant external worship and also a nation so called, 1345. Its entrance upon its fifth and sixth periods by Reu the son of Peleg, and Serug the son of Reu, which are also the names of nations, with whom worship was becoming more and more external, 1347-1350. Its seventh period by Nahor the son of Serug, which is likewise the name of a nation with whom such worship was verging to idolatry, 1352. Its eighth period by Terah, the name of a nation by which idolatrous worship is signified 1353. See NAHOR. Its ninth and last period by the sons of Terah, Abram, Nahor, and Haran, by whom are signified the three universal kinds of idolatry into which the church had now passed, namely, the love of self, the love of the world, and the love of pleasure, 1355-1358. See ABRAM, NAHOR, HARAN.


642


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 643

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 643

       EBONY [ebenum]. Ivory and ebony signify exterior goods, such as relate to worship or rituals, 1172. Those who have lived in internecine hatred, and in falses thence derived, have skulls, as it were, like ebony, 5563.


643


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 644

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 644

       ECCLESIASTIC. The necessity and limits of ecclesiastical order defined, 10,793-10,799. See GOVERNMENT.


644


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 645

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 645

       EDEN, signifies the intelligence of the celestial man which flows in by love from the Lord, 99. Eden signifies love, 100; or all things pertaining to the celestial man, 122. The river which went out from Eden signifies intelligence flowing from love, 107, 108. Pison, the intelligence of faith thus originated, 110. See HAVILAH. Gihon, the intelligence of all things relating to good and truth, 116. See ETHIOPIA. Hiddekel, the clearness of reason, 118. See ASHUR. Euphrates, science, 118, or the sensual and scientific principle which is the boundary of celestial and spiritual intelligence, as this river was a boundary of the Israelitish dominion, 120. See EGYPT (the Nile), EUPHRATES. When the rational principle, which is the intelligence of the external man, is from a celestial origin, it is called the garden of Jehovah; when spiritual, the garden of God; ill. and sh. 1588. The garden of Eden, which signifies celestial wisdom and intelligence, was in the land of Canaan, for that was where the most ancient church flourished, 4447. The regenerate man, as to truth and good, is called the garden of Eden and the garden of Jehovah, 5376. See GARDEN.


645


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 646

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 646

       EDER. See TRIBES, TOWER.


646


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 647

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 647

       EDOM. Esau or Edom who dwelt in Mount Seir signifies and represents the Lord as to his human essence, 1675. The Horites, who were expelled from Mount Seir by the Edomites, represented those who are in persuasions of the false, 1675. Mount Seir and Paran denote the celestial things of love pertaining to the Lord's human essence hence, what is meant by Jehovah's going from Mount Seir, and marching from the field of Edom, 1675, 3322. Esau in particular signifies natural good, and Edom the same with doctrinals adjoined; and in the opposite sense, ill. and sh. 3322. The field of Edom denotes the divine truth of the Lord's divine natural, or the truth of good; truths being known and perceived from good after regeneration, 4241. Edom denotes the Lord's divine human as to what is natural and corporeal 4642. Esau, as the father of Edom, signifies the divine good which proceeds by derivation into the humanity, 4646. The dukes of Edom signify leading principles in series with the good of love, ill. and sh. 8314. See ESAU, SEIR.


647


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 648

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 648

       EDUCATION AND INSTRUCTION being diverse, are the occasion of various methods of reformation and regeneration, because the Lord never breaks but only bends the principles with which man has been imbued from infancy, to this end, 1255. Even falses with which men are imbued by education are not condemnatory so long as they live in charity and do not know that they are falses, 1295. How infants are educated for heaven in the other life, 2296-2309. See INFANTS. How very bad the education of infants in the world is, from experience respecting boys fighting, and their parents encouraging them, 2309. In what manner infants and boys are initiated, by the pleasure of learning, and c., into the good of love, and the truth of faith, 3502, 3512, 3518, 3019. The order of progression by education is apparently from scientific to celestial truths, but in reality it is the celestial which flows in through the successive degrees, and adapts rational and scientific truths to itself, 1495, compare 128. See INITIATION. Thus states more and more interior are formed by instruction, without which it is impossible to be elevated into heaven, 1802. From the age of infancy to boyhood man is merely sensual, the mind being formed by influx into the memory and imagination, how he progresses thereupon by instruction and regeneration, 5126, 5135, 9723. Man's spiritual life is sustained by instruction, or by the acquisition of truths, ill. and sh. 6078. The first subject of instruction, in order to the existence of the spiritual church, is the fact that there is a God, and that he is to be worshipped; the first truth necessary to be known concerning him, is, that he created the universe, and that from him it continually subsists, 6879. The second necessary subject of instruction is the procedure of divine truth from the Lord's divine human, and that divine truth proceeding from him must be received, 6882, compare 3175. Particular instruction in doctrine is given by influx, when truth immediately proceeding from the Lord's divine human is conjoined with truth that proceeds mediately, for hence is perception, 7058. Instruction from the divine, and concerning the divine law, is signified by Jehovah's speaking to Moses, 7186. As to instruction in the truths of faith, 9123, 9209 and sequel; and by means of illustration in particular, 2701, 9382, 10,355. In the case of the Lord himself, 1457, 1460, 1461, 1464, 1469, 1475, 1476 2496, 2497, 2500, 2504, 2511, 2515, 2523, 3030. After coming out of a state of vastation and desolation, 2701, 2704. At the Lord's coming those are instructed who are in ignorance of truth, not so those who are in falses, 2383; yet the evil desire to learn for the sake of self-aggrandizement, 8349. All instruction concerning the truths and goods of faith and of love, which constitute the church and enter into worship, is given by means of the external sense of the Word, and by the agency of those only who are in illustration from the Lord, thus, by the influx of light from heaven, through the internal sense, 10,548. The age of instruction and science is from the fifth to the twentieth year, 10,225. See AGE.


648


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 649

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 649

       EFFECT [effectus]. See END, CAUSE.


649


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 650

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 650

       EFFERVESCENCE [effervescentia]. The evil continually breathed by hell, is seen as an effervescence and ebullition, which is kept down by the opposing sphere of heaven, 8209, 9492.


650


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 651

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 651

       EFFIGY [effigies]. An effigy, similitude, or likeness, denotes the celestial man, an image the spiritual man, 51, compare 53. The former is called a son of God, the latter a son of light, 51. When man is regenerated he is an effigy or an image of heaven, but before regeneration he is an image of hell, 911. An effigy or likeness of the Lord consists in love to him; an image of the Lord, in charity towards the neighbour, 1013. When one loves another as himself, then he sees the other in himself, and himself in the other; thus love makes a similitude, 1013. All heaven is such a similitude or likeness of the Lord, 1013, 3739; and man was created and formed to be an effigy of the three heavens, 3739. The soul or spirit is the real effigy of man, the body is its representative image, 4835. When seen in the light of heaven, man is an effigy of his ruling love, and every, the least part of his will, is a similar effigy, 6571, 803. The face in particular is an effigy of the mind, and exhibits the affections of the soul and the ideas of the thought to the very life, 8249. He who has order in himself is in heaven, and also is heaven in a certain effigy; but he who has it not, is in hell, and is hell in a certain effigy, 10,659. The commandment not to make any likeness of anything that is in heaven or on earth, or in the waters under the earth, ex. 8870-8872; and the disobedience of the Israelites in the matter of the golden calf, 9391. See IMAGE, SIMILITUDE, LIKENESS, ENGRAVING.


651


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 652

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 652

       EFFLUVIUM. There is an effluvium or halitus around every vegetable and animal, and around every man; in the case of the latter, after the death of his body, it is the extension or sphere of his love, 10,130, 6571. See SPHERE.


652


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 653

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 653

       EGG [ovum]. A man who is born again, or regenerate, passes through a succession of ages, similar to those of natural growth and development, and every age that he runs through is as an egg, producing the succeeding age, 4378, 4379. The case further illustrated, 4383. How the soul of man which is from the father, begins to clothe itself in the ovum, and afterwards in the womb of the mother, 1815. See EMBRYO.


653


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 654

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 654

       EGYPT [Mizraim, seu AEgyptus]-

1. The Mosaic Genealogy. The sons of Ham, Cush, Mizraim, Phut and Canaan were so many nations, by which are signified various knowledges, sciences, and worship, the offspring of faith separated from charity, 1160. Mizraim or Egypt denotes the various scientifics by which they desired to explore the secrets of faith, and by which they confirmed false principles, 1163, 1165. It signifies scientifics in a good sense, as well as a bad, 1164, 1186, 1462. Mizraim is science; and his alleged sons, Ludim, Anamim, Lehabim, Naphtuhim, and Caphtorim, are so many nations by which are signified so many scientific or external rituals of worship, 1193-1195. His other alleged sons, Pathrusim and Casluhim, are also the names of nations, and signify similar doctrinals, 1196. Philistim, the nation derived from these, signifies the science of the knowledges of faith and charity, 1197. See PHILISTINES. To him who seeks to become wise from the world, things sensual and scientific are as a garden; the love of self and the world is his Eden; himself is the east; and all his wisdom is the false magia signified by Egypt, where the science of heavenly things was at length turned into magical practices, 130. Egypt is called the land of Ham, because Ham denotes the corrupt church originating all external religion separate from internal, thus all faith separate from charity, 1063.

2. The Historical People and Land of Egypt. In a good sense, Egypt and Pharaoh both alike signify science, 1461, 1482, 1502, ill. and sh. 2588. When predicated of the Lord, Egypt signifies the science of knowledges (understood from the Word); when predicated of man, science in general, 1462, 1479, 4964, 4966, 4967, 4973, 6125, 6638, 6653. See the citations below, 5276, and c. The scientific signified by Egypt, and rational and intellectual truths, are the spiritual things of man, 186. Egypt signifies the truths of the natural man which are scientifics, 3322. It denotes the natural kingdom as Canaan the spiritual, 5406. The scientifics signified by Egypt are such as conduce to spiritual life and correspond to spiritual truths; in the opposite sense, to such as pervert spiritual truths, 4749. Those who desire to enter into the mysteries of faith from their own science, and hence come into the denial and perversion of truth, are denoted by Egypt, 4728, 4735. The scientifics more especially signified by Egypt are those for which the Egyptians were preeminent in the ancient church, namely, the representations of celestial and spiritual things, in natural and worldly things, 4964. How different they were from the scientifics of the present day, such as those of the scholastic philosophy, ill. 4966. The scientifics signified by Egypt are all in the natural man, even those belonging to things spiritual and celestial; hence they are natural truth, 4967. Egypt is the natural mind, the house of Egypt the good of the natural mind, 4973, 4980; thus, the good of the life, 4982. Egypt signifies the natural man, 5013, because the scientific principle is the truth of the natural man, 5079. When regenerated, it signifies the interior natural, 5080, 5095, 5160. The scientifics signified by Egypt are all those to the goods of faith and charity can be in-applied, thus, all natural truths which correspond to spiritual truths, 5213. The wisdom of Egypt denotes the science of natural things, its magic, the science of spiritual things; hence the wise men of Egypt denote exterior scientifics, the magicians, interior scientifics, and Egypt, science in general, 5223. By Pharaoh and the land of Egypt is to be understood the natural man; by the events which occurred there, matters pertaining to regeneration, and in the supreme sense, to the glorification of the Lord's humanity, 5275. All the land of Egypt signifies the natural mind, both interior and exterior, as the continent of interior and exterior scientifics; thus the whole external man as distinguished from the internal, 5276, 5278-5280, 5288, 5301, 5338, 5341, 5359, 5363, 5364, 5366, 5373, 6015, 6145, 6147, 6252, 6643. In its proper and good sense, Egypt denotes the scientifics of the church, 5373, 5700, 5958, 6015, particularly 5580, 6004, 9391, and the passages cited above, 4749, 4964, 4966. Pharaoh signifies the scientific principle the same as Egypt, but in general or common; consequently the natural man as a whole, 6015, 6145, 6147, 6651. In the opposite sense, the scientific principle separated, and opposed to the truths of the church; thus, what is false, 6651, 6679, 6683. The Egyptians, or people of Pharaoh, denote contrary scientifics, namely, such as are alienated from the truth, 5700, 7701, 6692, 6761, 6871. Pharaoh and his people denote those who are in falses, and who infest others with their falses, as those who are in faith alone, and in evil infest the spiritual church, or the well disposed in the other life, 7097, 7107, 7110, 7126, 7142, 7280, 7317, 7498, 7502, 7506, 8049, 8132, 8165, 8364, 8528. All such infesting spirits had belonged to the church when they lived in the world, 7502, 7926. Those who infest by the absolute false are denoted by Pharaoh when called king of Egypt, because king in the genuine sense is truth, 6651, 7220, 7228. The land of Egypt as the abode of the Israelites signifies the lower earth, where they are who are infested; as the abode of the Egyptians, it denotes the hells which are near the lower earth, 7240, 7090, 7445. See EARTH. The land has the same signification as the nation itself, and the latter that which is predicated of it, thus the Egyptians and Egypt denote infestation, 7278, 8165, 8528. The Egyptians signify those who falsify truths, 7320. The house of Pharaoh, and the house of his servants, and of all his people, denotes all things interior and exterior in the natural mind, 7353, 7355, 7648. Before vastation, the Egyptians signify those who are in falses; afterwards, those who are in evil, 7786; at length, those who are in mere falses from evil, thus, who are in damnation 8132, 8135, 8138, 8146, 8148, 8161, 8217. Egypt and the Egyptians signify those who are in the science of spiritual things, and who separate life from doctrine because such was really the case with them; they who are of this quality undergo vastation, and are then damned, 7926. Egypt, the house of servants (or house of bondage), denotes the spiritual captivity occasioned by the infestation of falses, 8049. The army of Egypt denotes the falses themselves; horses and horsemen, the intellectual perversities and reasonings pertaining thereto; the chariots, their doctrinals; the captains, their common principles holding all in series and connection, 8138, 8146, 8148, 8150. In a summary, Egypt denotes science in both senses, good and evil; in the former case the natural man himself both as to good and truth; in the latter, ending in the representation of hell, 9340, particularly 9391, 10,437, and citations.

3. The Ancient Church and Idolatry of Egypt. The church denoted by Noah and his three sons was not confined to a few, but extended through many kingdoms, e.g., Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistea, and the whole land of Canaan on both sides of Jordan, 1238, 2385. It differed in rituals and doctrinals, yet it was one church, because all had charity, 2385. See CHURCH, DOCTRINE. The doctrinals of this church treated of love to God and charity towards the neighbour; its scientifics of the correspondence between the natural world and the spiritual, and of the representatives of spiritual and celestial things in those of the world
4964. The Egyptians in particular cultivated this science, and were teachers of correspondences, representatives, and significatives, the ancient word that was extant amongst them being thus expounded, 4964. See WORD. In this primitive age they worshipped Jehovah, but they afterwards rejected him and served idols, especially the calf, and turned their representatives into magic, 5702, 7097, 9391. Their scientifics were instrumental to charity, the goods of charity and faith being contained in them as ends, 5213, 6004; thus, they consisted of such natural truths as correspond to spiritual truths, 4749. On this account, the scientifics signified by Egypt are called the scientifics of the 4749, 4964, 4966, 5373, 5580, 5700, 5958, 6004, 6015, 6750, 9391. In the opposite sense, such as are contrary to the truths of the church, 6651, 6652, 6684, 6692, 7097. They were of two kinds, the interior, which formed the science of spiritual things, and the exterior, which formed the science of natural things, 5223. The Egyptian mystics, the teachers of the former, were called magi, the teachers of the latter, wise men; and Egypt itself, the son of the wise, or the son of ancient kings, 5223, 7296. By means of their representatives and significatives, those who lived in the good of charity had communication with heaven, which communication was open with many, 6692. When they departed from charity, the perversion of these interior scientifics gave origin to their magic applied to selfish purposes, 4680, 5223, 6692. At this time, they were in mere fallacies and falses, or the abuse and reflection of divine order in opposites, which enabled them to perform miracles similar in external form to those of Moses, 7287, 7297, 7388, particularly 7337. The abuse of order and of the science of correspondences consists in its application to evil ends; thus in obtaining command over others, and injuring or destroying them instead of doing them good, 7296. In consequence of its abuse in this way, their science was withdrawn from the Egyptians; this, and the vileness of the evils to which they were given up, signified by the miracle of the lice and their inability to imitate it, 7419, 7426, 7427. They are now in the deepest region of the hell of magicians, 6692. See MAGIC.

That the Hieroglyphics of Egypt, which represent spiritual ideas by means of natural objects, are a proof they were acquainted with the actual correspondence of such things, 6692, 7097, 9391, 10,407, 10,437. See HIEROGLYPHICS. That the ancient church of Egypt was the representative church, 7097, 9391, 10,437. That it declined after the age of Joseph, 6651, 6652. That its decline was owing to the alienation of science and faith from genuine religion; thus, to self-intelligence, 7039, 7926, 8364, 4735. That they who thus come into faith separate from charity, cast themselves into evils and falses, and that this was represented by the history of Cain, of Ham, of Canaan, of Reuben, and the Egyptians, 3325. That the gods of Egypt denote falses, 3325. And that the final end of the Egyptian church is denoted by the overthrow of Pharaoh and his host in the Red Sea, 6589. See below, (7).

4. Abram and the Egyptians. For the part that Abram took in the representation of divine things, namely, of the Lord and the church. See ABRAHAM (supplement). His going to Egypt signifies instruction in science, 1462. Predicated of the Lord, his instruction in knowledges from the Word by way of the external man, 1459-1464. Sarai with him denotes truth with the celestial state in which he was, thus a priori truth, 1465, 1469. Abram's fear on her account when they approached Egypt, signifies the cupidity of acquiring truth alone perceived in the scientific mind, 1471-1474. Her passing for the sister of Abram, signifies the influx of celestial truth appearing as intellectual truth, to the end that the celestial state may not be violated, 1475, 1476, 1477. Her being in Pharaoh house denotes its influx into sciences, and how it captivates the mind, 1483. Abram's being prospered by Pharaoh on account of Sarai, denotes the multiplication and accession of scientifics, 1484 1/2 -1486. Pharaoh and his house being plagued on her account denotes the destruction of such scientifics as are incapable of conjunction with the internal man, 1487-1489. Their leaving Egypt, the idea of truth alone, or mere scientifics, altogether relinquished; love and charity forming the celestial state in the scientifics which were accordant, and the others falling away as dead scales, 1498-1502. Summary of the process, 1495.

Sarai having no children signifies that as yet the rational man was not formed, 1893. Her having an Egyptian handmaid, the affection of sciences in the external man, 1895. The Egyptian given to Abram, the conjunction of the internal and external, 1909. Her conception, the life of the rational man commencing in the latter, 1910. Her contempt of Sarai, the low estimation in which the perception of truth is held by the rational when first born of scientifics, 1911, 1916. Her humiliation and flight, the intestine conflict by which intellectual truth and the rational principle are divided, 1923. The angel admonishing her, the dictate with man that he ought to compel himself to speak, and to do according to internal truth, 1937. The promise that she should bear a child, and that his seed should be multiplied, the fructification of the rational man as a consequence, 1938-1941, 1944. The birth of Ishmael her son, the rational man at length formed by the influx of the internal man into the affection of sciences, 1960. See ISHMAEL, REASON.

5. Joseph in Egypt. Joseph was made as a king in Egypt, because the divine truth proceeding from the Lord's divine human in heaven and the church was represented by him, 4669; specifically, the celestial spiritual man, or the good of truth present with the rational mind 4963 and citations. The Ishmaelites and the Midianites, by whom he was drawn out of the pit and conveyed to Egypt, denote those who are in simple good and in the truth of that good, 4747. Their being on the way to Egypt denotes instruction in scientifics, 4749. Their bringing Joseph there, consultation from scientifics concerning divine truth, 4760, 4787, 4788. His being sold by the Midianites, the alienation of divine truth in consequence of the fallacies which deceive the external man, ill. 4788. His being with Potiphar, the chamberlain of Pharaoh and captain of the guard, divine truth in the interiors of the natural mind, or in scientifics, which are the primary agents of interpretation and doctrine, 4789, 4790, 4962, 4965, 4966, 4967. His being in the confidence of Potiphar, having the care of his household goods, and c., the initiation of the celestial spiritual man, or the truth of that degree into natural good, 4973, and following passages. The importunity of Potiphar's wife, the natural man by means of its truth only seeking the conjunction of spiritual good, 4986, 4989. Joseph's garment left with her, truth in ultimates, which is all that the natural man can thus procure and acknowledge, 5008, 5019, 5028. Joseph's accusal and imprisonment, the false appearing as the true; and the bondage of temptation, which is suffered in the natural man by spiritual good, 5011, 5024, 5028, 5029, 5032, 5035, 5039. His finding favour with the chief of the prison, the mercy of the Lord and his grace imparted to those who are undergoing spiritual temptations, 5042, 5043. His having all the prisoners under his hand, truth ruling over all falses in this state, 5044, 5045; the keeper looking to nothing, its absolute power, 5049.

Pharaoh, after these events, casting the chief of the butlers and the chief of the bakers into prison, signifies the commencement of a new state with the natural man; his aversion to the sensual things of the body both intellectual and voluntary, 5073, 5074, 5077, 5078, 5081. Joseph's ministering to them in prison signifies instruction as to these things, 5088. His interpreting their dreams, the influx of perception into the natural man, 5121, 5142, 5150, 5168. In respect to the butler, that the sensual things of the intellectual part would resume their function, be reduced to order, and minister to interiors, 5125, 5126, 5127. In respect to the baker, that the sensual things of the voluntary part should be rejected and damned, 5156, 5157. His praying the butler to remember him, that all this was in order to the reception of charity and faith, 5129-5132: on account of its present alienation by evil, 5135. The butler not remembering him, that such conjunction could not yet take place, 5169, 5170.

The advancement of Joseph in the kingdom of Pharaoh signifies the exaltation of the celestial spiritual man over the natural; thus, over all the scientifics there, denoted by Egypt, 5191, 5312, 5316, 5324, 5325-5330, 5333, 5338. Pharaoh acknowledgment of the wisdom of Joseph, the perception of the natural man that all truth and good are from internals, 5306, 5307, 5310. His riding in Pharaoh chariot, that all the doctrines of good and truth depend thereon, 5321. Their crying, 'Abrech,' 'bow the knee' before him, the acknowledgment of faith and adoration, 5323. His having the daughter of the priest of On for a wife, the conjunction of truth with good and good with truth, 5332. The years of abundance which followed, the multiplication of truths, 5339. The corn gathered and stored up, such truths adjoined to good concealed in the interiors of man, 5342. The birth of Ephraim and Manasseh, the natural man renewed by the conception of a new understanding and will from the influx of the celestial spiritual, 5348 5351, 5354. Their being born in Egypt the land of his affliction, that such is the result of temptations endured in the natural, 5356. The famine which followed, and their coming from all parts to buy corn of Joseph, the desolation of the natural man, and the conjunction of the celestial spiritual with scientifics therein, 5360, 5365, 5369, 5376. Joseph's opening the store-houses and selling to them, denotes the production and communication of remains to that end, 5370. See REMAINS.

A second conjunction which takes place in the natural man, namely, of the celestial spiritual man with the truths of faith therein, is denoted by the father and the brethren of Joseph coming to Egypt, 5396 Jacob's sending his sons to buy corn there, denotes the external truth of the church seeking to sustain itself by scientifics, 5101, 5402, 5405, 5406, 5410, 5414. Thus, seeking to procure spiritual life, 5407. His not sending Benjamin with them signifies without a medium between the internal and the external, 5411-5413. Joseph's not acknowledging them, that there could be no manifestation and conjunction of the internal in this case, 5411, 5422. His brethren in Egypt not knowing him, that divine truth cannot be perceived in natural light, not yet illustrated by celestial light, 5428. Joseph's treating them as spies, and demanding their brother, the perception that the truths of the church are confessed for selfish ends, 5447-5451, 5513. Their remorse concerning Joseph, that they were guilty of having alienated the internal by the non-reception of good, 5469, 5470. Reuben having remonstrated with them, that they had had perception from faith in the understanding, 5472-5476. Simeon being taken from them and bound before their eyes, that it is made clear to their apperception they were without faith in the will, 5482-5484. Corn put in their sacks, the infusion of good into their scientifics, 5487. Their money returned with it denotes from no ability of their own, 5488, 5496, 5499, 5530, 5532. Their going back and returning with Benjamin, the acquisition of the means of conjunction, which is interior truth depending on the intuition of the internal in the external 5574, 5600, 5631, compare 5411, 5413. Their returning again for their father Israel, the means of conjunction by good acquired, 5867. After this, the whole family of Israel in Egypt denotes the order in which spiritual good, with all the goods and truths of the church, occupy the natural man, conjoined with the celestial internal denoted by Joseph, 5994, 6168-6174, 6643.

6. The Israelites in Egypt. The death of Joseph denotes the end of the internal church thus instituted, 6593, 6645. His being embalmed and put in a coffin in Egypt, that it was still within the external, preserved from the contagion of evil, and darkened by scientifics, 6596. The king who knew not Joseph denotes the false principle dominating in scientifics when separated from internals, 6651, 6652. Their affliction of the Israelites, scientifics and falses opposed to the r church and insurgent against it, 6639, 6659, 6660. The Israelites compelled to build treasure-cities in Egypt, doctrines from falsified truths in the natural man, 6661. Their continued multiplication, the increase and firm establishment of truths by temptation and infestation, 6663. The command of Pharaoh that the midwives should destroy the male children only, the assault of the evil upon truths, and good protected from them, 6677. The command that all the people should throw the sons into the river, the immersion of all truths as they appeared in falses, 6693. The birth of Moses, the divine truth appearing as the law, 6717-6720. His being concealed among the flags, that it was first among the falses of the natural man, 6726. His preservation by the daughter of Pharaoh, its reception and consent on the part of that false religion, 6729, 6730, 6740, 6741, 6743. His being grown and going out to his brethren, conjunction with the truths of the church, 6756. His seeing their burdens, perception that they were infested by falses, 6757. His slaying the Egyptian, the destruction of the alienated scientific principle, 6761. His flight from before Pharaoh, the separation of the truth of the divine law from falses, 6772. His dwelling in Midian, its reception with those who are in simple good, 6773, 6827. His return to rescue the Israelitish people from Pharaoh the liberation of the spiritual church by divine truth, 6825, 6864, 6865, 8018. All the first-born of Egypt perishing in the night of the Exodus, the damnation of all those who were in faith separate from charity, 7946-7952. The Israelites borrowing of them vessels of silver, and vessels of gold, and raiment, the scientifics of truth and good lost by the evil within the church and accruing to the good, 7969, 7970, and citations. The 430 years of the sojourn of the children of Israel in Egypt are reckoned from Abram's sojourning there, not from the settlement of Jacob, 1502, 1847. It denotes the whole duration and state of temptation, 1847.

7. The Red Sea [mare suph]. The waters of the Red Sea have a similar signification to the waters of the deluge; the Egyptians who were drowned representing the evil; and the Israelites who passed over in safety, the regenerate, 842. The destruction of the Egyptians in the Red Sea represented the end of the vastated church, 6589. The Red Sea denotes the hell of those who are in faith separate from charity, and in evils of life, thus damnation, 8099, 8200, 8265. This hell is widely extended beneath the hell of adulterers, and separated from it by waters as of a sea; the relative situation of the Philistines, of the desert, and c., described, 8099, 8137. They who are liberated from infestations are brought through the midst of this hell, surrounded by a column of angels with whom the Lord is present, as represented in the passage of the Israelites, 8099. The passage of the Israelites and destruction of Pharaoh and his host fully explained and illustrated, 8191-8241. The Red Sea, as the boundary of the land of Egypt, denotes sensual and scientific truths, 9340. From the Red Sea to the sea of the Philistines, denotes from scientific truths to the interior truths of faith, 9340. The casting of the locusts into the Red Sea denotes the rejection of falses to hell, 7704.

8. The Nile. The river of Egypt signifies the extension and termination of the spiritual things of faith, 1866. The Euphrates, the Jordan, the Nile, and the sea, were the last boundaries of the land of Canaan, and represent the ultimates of the Lord's kingdom; the Nile, sensual things subject to the intellectual part, thus, scientifics, 5196. In the opposite sense, it denotes the contrary of intelligence, thus, what is false, 6693, namely, false scientifics, 6975. The shore of the Nile denotes the last mental plane or terminus, 5196, 5197, 5205, 6726, 6731, 7305. The seed of Sihor, the harvest of the Nile, signifies good without the church, derived from scientific truths, 9295. In the opposite sense, Egypt and the waters of Sihor, denote scientifics which pervert, 5113, 120, or falses induced by scientifics perversely applied, 9341. [The Hebrew Yar, the general designation of a large river, is translated the Nile in the passage, 9290, by the author; but the English Bible does not specify what river is meant. The word is usually understood according to the context.]

Pharaoh dream of the fat and lean kine ascending from the river, denotes the perception of truths and falses, which rise together in the natural mind, 5195-5202, 5205, 5259. Pharaoh appeal to Joseph for the interpretation, denotes the thought of the celestial-spiritual, from the natural mind as its plane of reflection, 5259. Moses concealed in the flags by the brink of the river, denotes those who are initiated into truth at first among falses, 6726. The daughter of Pharaoh washing in the river, denotes worship from falses, 6730. Her maidens attending her, denotes the ministration of that false religion, 6731. Moses going to the river's brink to meet Pharaoh, denotes influx discovering the fallacies and falses of those that infest, 7307, 7308. The waters of the river, the streams, and the ponds of Egypt, all turned to blood, denotes total falsification of truths and doctrinals, and scientifics subservient to truth, 7317, 7323-7325, 7332. The fish of the river dying, denotes the extinction of truth by its falsification, ill. 7318, 7333. The water of the river stinking, and the Egyptians unable to drink of it, denotes aversion to truth and unwillingness to be instructed, 7319, 7320, 7334, 7344. The waters bringing forth frogs, denotes reasonings from mere falses springing up, the whole mind and all its delights being occupied by them ill. and sh. 7351-7357. Pharaoh going to the water, denotes the procedure of the thought of those who are in evil to falses, 7437, 7307.


654


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 655

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 655

       EIGHT, EIGHTEEN, EIGHTY, and c. See NUMBERS


655


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 656

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 656

       EJECT, to [ejicere]. See to EXPEL.


656


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 657

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 657

       EL, ELOAH, ELOIM, EL-ELOHE, and c. See NAME.


657


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 658

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 658

       ELAM, one of the sons of Shem, denotes faith grounded in charity, 1228. See SHEM, and observe that Chedorlaomer was king of Elam, 1667, 1685. EL-BETHEL. See BETHEL.


658


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 659

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 659

       ELDAAH. See MIDIAN.


659


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 660

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 660

       ELDER [senior]. See OLD.

ELDER, the [major natu], denotes good, the younger truth; or the affection of good and the affection of truth, 3296, 3494. When predicated of truth, the elder denotes what is external, because it is first learnt; the younger, what is internal, because it is learnt afterwards, 3819. As to the signification of old age, and c., see OLD.


660


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 661

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 661

       ELEAZAR and ITHAMAR. See NADAB.


661


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 662

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 662

       ELECT, ELECTION. See CHOSEN.


662


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 663

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 663

       ELEVATED, to be [elevari]. See ELEVATION.

ELEVATION, is the effect of charity, 361-363. The natural mind is said to be elevated when spiritual things are appropriated, 3171, 7607. Man is said to be elevated when he is perfected as to spiritual and celestial things, that is, as to the truth of faith, and the good of love and charity, 3334. In like manner, the Lord as to the natural man when he made it divine, 3761. Elevation denotes a nearer accession to the divine; in the case of man to what is celestial, 4103. Truths and their affections are elevated with man when he prefers the things of eternal life and the Lord's kingdom to those of the body and the world, 4104, ill. 4353. Elevation signifies emergence from a state of obscurity into clearness, or from ignorance into a state of intelligence, 4881. To be elevated towards interiors is to think interiorly, by drawing nearer to the influx of truth and good from the Lord; in this case, scientifics serve for the ultimate plane of intuition, 6007; compare 5089, 7442; from experience, 6210, 6309, 6315, 6954. The only means of ascending from exteriors to interiors, and thus thinking as a spirit or an angel, is by regeneration, 6454, 6954, 7645. When man is elevated interiorly the sensual part is also elevated, but its lumen is rendered obscure by the brightness of the light of heaven, 6954, 7442; compare 9406. No one can look above himself and the world except by elevation from him who is above, 7607, 7816, 10,156, 10,229. The Lord elevates all who are in faith and love to him, 9127, 9405. He is said to be elevated above the sensual or led away from it, and thus to think interiorly, who explores and considers his sensual desires and thoughts; this has place only with those who are in the good of charity and faith, 9730, 6309, 6312. Elevation is effected by withdrawal from sensual and scientific things, into a state of interior thought and affection, thus interiorly into heaven, 6183, 6844. Unless man be thus removed from sensual things, the divine cannot flow in, 6845; ill. 7645. Such elevation towards interiors is a departure from the infestation of falses towards the truths and goods of faith, 6897, 7442, 7443. It is not the sensual part, but the thought of the mind proximate thereto which is elevated, 7442, and citations at the end. It can only take place according to the degree of good in which man is, 8945; compare 3101. In proportion as man is thus elevated he becomes truly rational, that is, truly a man, 3175. Such elevation is to be understood by the initiation and introduction of truth into good, 3175. It is an actual elevation of such truths out of the natural mind as concord with good in the rational, 3098, 3101, 3102, 3182, 3190; or from the truths of the exterior natural to the good of the interior, 5817. The internal elevates the natural to itself by continual generations, so that man is perfected by degrees, and continually elevated towards interiors by regeneration, 6239. The process consists in the insinuation of spiritual life by the Lord through the internal man, 6183, 6262, 9227; hence influx and illustration, 10,330; see INFLUX. The interiors are actually elevated by the Lord when man is in the good of faith and charity; thus man is enabled to look upwards who otherwise would only look downwards to self and the world, 6952-6954, 10,330 compare 7814-7821. By such perpetual elevation and conversion towards himself, the Lord protects both the angels of heaven and the men of the church, 9517. Good with man is elevated by means of the truths of faith, 9514. To be led from the natural man and its scientifics, and elevated into the intelligence and wisdom of the spiritual, is to be led from hell, and elevated in thought and in will to heaven, 10,156, 10,229. Variations of state are effected by elevations towards interiors and demersion into exteriors, how signified by evening and morning, 10,134. Still there is a continual tendency and elevation upwards towards heaven by those who suffer themselves to be regenerated, 6611; compare 6315.

In general, to be elevated signifies to ascend from inferior to superior states, 3084; thus into the light of heaven, 3171, 3190, 4104, 9407, 10,156. It is denoted by arising, 4092, 4103, 4881; by the ascent of steps, 8945; by dying with wings as a cherub, 9014, by lifting the feet, 3761; by lifting the hand, 1745; by the lifting up of the countenance, 363, 4796, 5585; and by speaking, as the effect of influx, 6262. Elevation into heaven is also signified by the promise of the land of Canaan to the Israelites, 7196, 7200, 7211, 8325. They were not themselves elevated into heaven, because the heavenly sphere was not received by them; but there was communication with the heaven without them by means of their holy externals, 4311, 8588. Such as remained in the lower earth were elevated to heaven by the Lord's advent, 7207. Elevation from sensual things into a milder and more interior light was experimentally known to the ancients, 6313. When elevated into interior light man thinks justly and equitably, and in light still more interior, from spiritual good and truth, 6315. He who is in the good of life is elevated from one lumen to another, and into interior lumen the instant he begins to think any evil, for angels are near him, 6315. The light into which man is thus elevated is the universal sphere of divine truth proceeding from the Lord, which not only appears as light to the eye, but illuminates the whole mind, ill. 9407.


663


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 664

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 664

       ELIAS OR ELIJAH. Moses and Elias denote all the books of the Old Testament; the former, all the historical portion, the latter, the prophetical, 2606, and Preface to Gen. xviii. The chariot of fire and horses of fire which carried Elias to heaven signify the doctrine of love and charity, and the doctrine of faith, the latter being the same as the understanding of the Word according to the internal sense, 2762. In a general sense, Elias and Elisha represent the Lord as to the Word, 2762, 3301, 3540, 4763, 6752, 9954. Elisha's rending his clothes when Elias ascended to heaven signifies grief on account of divine truth disappearing, 4763. The mantle of Elias falling upon him signifies that he continued the representation, 4763. Elias with the widow of Sarepta signifies the Word communicated to those who are in the desire of truth and in charity, 4844. Elisha's being called baldhead signifies, the Word ignominiously reputed to be deficient of an external sense that is, of a sense adequate to the understanding of man, 5247. Elisha with the sons of the prophets represents the Word and doctrines therefrom; death in the pottage, the good of the Jewish rituals falsified; its cure by Elisha, the means of restoration by truth from the Word, 8408. Elisha and the men of Jericho, his healing the waters, and c., also signify the emendation of the church and of life, the particulars ex. 9325. Elisha in Dothan signifies the Lord as the Word within the doctrinals of good and of truth derived therefrom, the instruction of those who are subject to falses, and c., the particulars also ex., 4720. The representation of the Lord as the Word, or divine truth in the earth, by Elias and by John the Baptist, was nearly the same, their clothing, and c., compared, 5620, 7643, 9372, 9828. See JOHN. How the spirits of the planet Jupiter are carried away into heaven by bright horses as of fire, like Elias, 8029, 2762.


664


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 665

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 665

       ELIEZER of Damascus, the steward of Abram's house, signifies the external church, 1796. Eliezer, the son of Moses and Zipporah, signifies the good of truth with those who are within the church, 8651.


665


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 666

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 666

       ELIJAH. See ELIAS.


666


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 667

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 667

       ELIM, denotes a state of illustration and affection; thus consolation after temptations, 8367, 8397. It derives this signification from the fountains and palms that were there, 8399.


667


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 668

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 668

       ELISHA, THE PROPHET [Elisoeus]. See ELIAS.

ELISHAH [Elischah]. The sons of Javan, Elishah, Tarshish, Kittim, and Dodanim, signify so many species of ritual or external worship, 1156-1158; according to the genius, opinion and probity of those with whom they severally prevailed, 1157, 1159. Why called islands, 1158. The isles of Kittim or Chittim denotes the Gentiles who are in simple good, and thence in natural truth, 3268. See TARSHISH, JAVAN.


668


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 669

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 669

       ELM [ulmus]. The tree so called in the authorized version (Hosea iv. 13) is translated by the author as signifying the male oak, robor, 2466. See OAK.


669


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 670

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 670

       ELOQUENCE. The sphere of those who study eloquence as an end, thereby drawing universal admiration to themselves, is perceived as an odour of burnt bread, 1514. The art of verbal criticism is such that the ideas of those who have studiously applied it to the Word, without much solicitude about the sense, appear like closed lines, or a texture of lines, 6621. The affectation of eloquence and of erudition brings things into a shade, substituting mere words for them, and c., 6924. See LEARNED. Eloquent words signify the joy of the mind, 6414.


670


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 671

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 671

       ELPARAN. See PARAN.


671


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 672

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 672

       EMBALM, to [condire], bodies after death, signifies a means of preservation from the contagion of evil, 6503, 6504, 6505. The embalming of Israel denotes the effect of preserving spiritual good; the forty days of the process, a state of preparation or temptations by which falses and evils are removed, 6504-6506. When predicated of the church, embalming denotes its preservation internally, thus with the angels, nothing but the external remaining with man, 6595; compare 10,959.


672


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 673

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 673

       EMBITTER, to [ezacerbare], or sorely vex another, denotes resistance by falses, 6420. When predicated of the Lord, it denotes aversion from him by reason of the falses of evil, 9308.


673


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 674

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 674

       EMBLEMS [emblemata]. The ceremonies observed at coronations, and c., are at this day only received as emblematic, but they correspond to sacred things, 4581,4967. In the emblems of the oriental books, hieroglyphics, and c., many things which are correspondences are still extant, but the knowledge of them has perished, 9011. See COMPARISON, CORRESPONDENCE.


674


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 675

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 675

       EMBRACE, to [amplexi.] See to KISS.


675


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 676

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 676

       EMBRYO. The whole interior man or spirit is derived from the father; the whole exterior man, or body, from the mother, 1815. The soul is implanted by the father, and begins to clothe itself with corpuscular forms in the ovulum, which it subsequently perfects in the womb, of the mother, 1810, ill. by the conception of good in the rational part, 3570. All that the parents contract from actual use and habit, thus all that they are imbued with from actual life, so that it becomes familiar and natural to them, is derived as hereditary stock into their offspring, ill. 3469. See EVIL. The embryo, or the child so long as it remains in the womb, is in the kingdom of the heart, and has no corporeal sensation or voluntary action, 3887, 4931. In the embryo, the action of the liver precedes that of the heart, for it receives the blood from the womb of the mother and is the medium by which it finds access to the heart, 5183. The office of the renal capsules explained, 5391. With what unerring accuracy the lineaments of the embryo are projected, every successive formation for the sake of that which is to follow, and with a view to the reception of heaven by the adult man, 6491. The nutritious liquor received by the embryo by means of the placenta and the umbilical cord from the womb of the mother, corresponds to the good of innocence, 10,031. Certain spirits described who correspond to the thymus gland, 5172. See WOMB, GENERATION, NATIVITY.


676


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 677

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 677

       EMERALD [smaragdus]. See PRECIOUS STONES.


677


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 678

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 678

       EMIM. See NEPHILIM.


678


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 679

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 679

       EMPTY [inane]. See VOID.


679


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 680

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 680

       EMERODS [haemorroides], and other kinds of ulcers signify so many varieties of falses from evil, 7524. The emerods with which the Philistines were smitten signify the unclean loves of the natural man; the golden emerods the same loves purified and made good; Treatise on Divine Providence, 326.


680


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 681

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 681

       EMPIRE. See GOVERNMENT.


681


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 682

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 682

       EMISSARY SPIRITS [subjecta]. See SUBJECTS.


682


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 683

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 683

       EMULATION [aemulatio]. See ENVY.


683


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 684

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 684

       ENAKIM. See NEPHILIM.


684


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 685

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 685

       ENCAMP, to [castramentari]. See CAMP.


685


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 686

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 686

       ENCHANTMENTS [incantationes]. See MAGIC.


686


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 687

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 687

       END, to [absolvere], or leave off speaking, signifies the close of that state of perception, 2097, 2287. To bring any action to an end involves the signification both of what precedes and what follows, hence it signifies what is successive, 3093. The camels leaving off to drink signifies the end of illustration in common scientifics, thus acknowledgment, 3102. To end admonishing; denotes the effect of what is insinuated, 6462. To end a task, the doing what is enjoined, 7138. Jehovah's ceasing to speak with Moses, and giving him the covenant of the decalogue, signifies conjunction by means of the Word after the institution of the church, 10,375; compare 10,700 and context.

END OR TERMINATION [finis]. See EXTREMITY. As to the end or consummation of the church, and c., see CHURCH (5), CONSUMMATION, VASTATION, EVENING.

END [finis]. 1. As characteristic of man. The end regarded by man, or his life's love, rules all that he thinks, and all that he does; hence to do signifies thought and intention, thus the end itself, 1317, 6937. To regard a thing as an end is to love it above all others; and the thing so loved reigns universally, and constitutes the interior or spiritual life of man, 5949; ill. 6571, 6936, 6937, 8995. Hence all things of the will and the thought, and the quality of every action, depends on the end as the first and ruling principle, 6571, 6934-6938. By the Lord and the angels nothing is regarded in man but ends and uses, 1317, 1645. The end cannot be changed or hindered from coming into effect except by change of state, 1318; compare 5660. The quality of the whole man, the very love of his life, and the true nature of his charity and his works, can only be known from the end which prevails with him, 1317, 1568, 1571, 3776, 3796, 3816, 9054, 6934-6938. It is the end that constitutes the spiritual life of man, thus the man himself, and which distinguishes one from another as to internal form, 3425, 3796, 6571, 8995, 10,284. The life of the internal man flows into all the affections of the natural man, and is varied therein, or exists in different forms according to the ends which constitute such affections, 1909. If the end or intention is good, the life itself is good, though it may appear otherwise externally; in like manner if it is evil, 4839. Hence no one is punished for an evil act if it be performed from a truly good end, 1936, 2364, 4839. It is the end that makes man happy or unhappy in the other life, because it is the inmost of all causes and effects, 3562. All things that are beneath the end, or intermediate between the end and the effect, are formed by it, 3562. In such formation good ends organize according to the form of heaven, evil ends according to the form of hell; thus ends determine all things and bring them into order, 4104. Good ends evince that man is in heaven, evil ends, that he is in hell; hence, by attending to the ends of his life every one may know whether he is regenerating, 3570, 3796. With the unregenerate there is no other end but self and the world; all spiritual things being made subservient thereto by the natural man, 5025, 10,284. The whole difference between the unregenerate and the regenerate, or the old man and the new, is a difference of ends, which are natural in the one case and spiritual in the other, and by which the Lord arranges all things, 4063, 4104; compare 3165. The end of regeneration is that the natural and the spiritual, or the external and the internal, may be united, 4353. Man can have no freedom except in the ends or loves which he cherishes, for these constitute his whole will and life, 5786, 5660. Beasts also are ruled by their own ends, which are natural; men, therefore, who have only natural ends have little of life, nor do they know what life is, 3646, 3647. The difference between natural or external ends and internal, and in what manner they ascend, illustrated by the various affections from which corporeal, spiritual, and celestial food may be taken, 4459. Things essential ought to be regarded as ends, not things instrumental, for when this is the case the former are obliterated, ill. 5948. Even the loves of self and the world are good, if they be regarded as means of serving the Lord and the neighbour, and not as ends, 7819, 7820, 8995. In like manner, the end of all science, intelligence, and wisdom consists in the life, and they are either good or evil according as the life or real end in their possession is good or evil, 10,331.

2. As respects the Word. Those who have faith in the Word, and receive its divine instruction in simplicity, are in the end itself for which all doctrine and knowledge concerning the Scriptures are given; hence they have no need of such knowledges, 2094, 2718. The instruction afforded by the Word is proportionate to the end and affection of growing wise, 3436. To those whose ruling end is the love of reputation and self-aggrandizement by such knowledges the Word a sealed book, 3769; because worldly and corporeal ends bring nothing but darkness over the mind, 8993. The end for which the Word is given is that men in the Word and angels in heaven may be conjoined by means of its internal and external senses, 10,687. Ends and uses, or affections derived from the world rather than ideas, are represented even in the speech of the angels, 1645, 2157. See SPEECH. AS to the end of all truth and good in respect to their reciprocal conjunction, 3679. See CONJUNCTION.

3. As operative. The end of the regenerate, or his particular good, commences in the rational part like the human soul in the ovulum of the mother, and forms to itself a body in the natural, as in its womb, 3570. It is the influx of the life or end of the will that forms the intellectual part or understanding of man, and makes the life of thought, 3619. Hence, in the idea of spirits, thought is predicated of natural good, when good is the end regarded; while it is viewed by man as being in natural good, 3679. A single end or principle may act variously in ultimates according to the form there; thus, many may be associated together in one thought or end, though they speak variously 5189; compare 4051. All things in ultimates are disposed in order by the end, and they are so disposed before intermediates, 3565. If man only acknowledge the Lord as his first and last end, the descent of the divine to the ultimates of nature, and ascent from the ultimates of nature to the divine, would be effected through him, 3707. He is so constituted as to be capable of being in the sphere of divine ends and uses, 3645, 3646. The human brain, like heaven, to which it corresponds in its form, is in that sphere, 4041, 4054. The ends of all things that exist in nature are in the interior heaven, 5711. The ends of all things in their first origin coalesce in the divine good of the divine love, thus in the Lord himself, who is the First and the Last, 6044. Nothing was ever created except to some end, and the end is all in all in created things, 6044, 9337. The whole universe, with its myriads of stars and earths, is only a means to one end, and that end is n heaven of human beings, thus the Lord's kingdom, 6698, 9441. To this end, the whole aim of the divine love and mercy is the felicity of the good, and the restraint and emendation of the unrighteous, 8700. By its operation as one end, all things are kept in subordination and consociation, thus in connection and form, 9828.

End, cause, and effect are related to one another as the threefold state of man, the internal man, the middle or rational part, and the external, and as the three heavens, and c., 978, 5825, 10,076. It is the first end which produces the cause or middle end, and, by means of the cause, the effect or ultimate end, 4104. The cause is the end formed, the effect is the cause formed, 4666; or the cause appearing in external form, 10,076. The end is all in the cause and the effect, and were it not continually in them the effect would be dissipated, 3562, 5711. When end, cause, and effect are in perfect correspondence, the end itself acts the part of both, being all in all in them, otherwise is changed and varied in the cause, and still more in the effect, 5131. Their coexistence and duration within one another illustrated by love to the Lord, charity towards the neighbour, and good works, 560. The effect is the complement in which the interior or prior efficient naturally close together and rest, 9824. These three, end, cause, and effect, are everywhere necessary in order that any perfect thing may exist, 9825. The operation of the end is like that of the human soul, which is the will or life's love; the proximate cause by which it produces the effect resembles the human understanding; the effect itself is like the representation of what is willed and thought in the human body, 10,076. Ends also are represented by the principles from which the fibres proceed, such as they are in the brain; the thoughts thence derived by the fibres, and the acts by nerves, 5189 at the end.


687


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 688

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 688

       ENEMY, FOE, OR ADVERSARY [hostis, inimicus]. Enemies denote all the abuses, natural and rational, by which worship is perverted, 2162. Good can never be insinuated into falses, nor evil into truths, for instead of correspondence, which is the cause of conjunction, there is nothing but enmity between them, 2269. Enemies are evils and falses, or those who are evil, as genii and infernal spirits, 2851, 6365, 6657, 8282, 9954. The promise given to Abraham, that his seed should inherit the gate of his enemies, denotes that charity and faith shall be in the place of what was evil and false, ill. and sh. 2851. See GATE. What enmity and hatred towards the whole human race is cherished by vast numbers who come into the other life from the Christian world, by such also as were in ancient times of the most celestial genius, 4327. They who are out of the church are called foes, haters, enemies, from spiritual disagreement, but only in the sense of the letter, for they are not treated as enemies by the angels, but instructed, 9255, 9256. The hatred the Jews bore towards them was owing to their own hereditary nature, 9259. Foes or adversaries denote the falses of evil, 9314, 9330. To act as an adversary or a foe, when predicated of the Lord, is to avert the falses derived from evil, 9313. Enemies and insurgents denote evils, and falses derived from evils, for these are the spiritual foes which rise up against man, sh. 10,481. As to the apparent wrath and hostility of the Lord towards the evil, 8282, 8875. As to the law of retaliation and the Christian duty of loving our enemies, 8223, 9174. As to the hostility against truth and good signified by the words of Zipporah, 7047. As to certain spirits who delight in exciting hostilities and divisions amongst others, in order to rule them, 5718; and of others who are the enemies of evil spirits, 5189. See WAR, TEMPTATION.


688


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 689

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 689

       ENGRAVING, GRAVEN THING, to ENGRAVE [sculptura, sculptile, sculpere]. A thing graven denotes somewhat false conceived and excluded from the proprium, 585. The fairness of the truth of faith only is like the beauty of a painted or sculptured face, but the fairness of the affection of truth derived from good is like a living face animated by celestial love, 5199; compare 9424 at the end. A graven image denotes what is not from the Lord, but from man's intellectual proprium; a molten image what is from his will proprium, the love and worship of which are forbidden by the second commandment, ill. and sh. 8869, 10,406. Those who fashion doctrines from their own intelligence, which they are desirous should be received as divine truths, are denoted by the makers of graven images, 8869, 9424, 9852, compare 8932, 2466. Molten and sculptured images, graven things, and c. denote such things as are excluded and fashioned from man's own intelligence, which are in themselves dead, though they are adored as living, 8941, 9421. Writing and engraving upon tablets or stones denotes the being impressed upon the life and memory, and thus rendered permanent, ill. by the commandments written upon two tables of stone, 9416. And by the names engraved on the two onyx stones, 9841, 9842, 9846, 9931. The covering of the graven images of silver, and the clothing of the molten images of gold, denote the scientifics of what is false and evil, which are acknowledged and worshipped for truths and goods, 9424. An image of molten silver denotes good falsified, 3574; see in particular 8932. The engraving of a seal denotes the celestial order of truths as the type-form, according to which all the affections which are of love and all the thoughts which are of faith necessarily flow, 9846, 9877. Thus it denotes the celestial sphere, 9931. The formation of falses, so that they cohere together and appear like truths, is signified by what is graven; their conjunction so as to favour external loves, and make evil appear like good, by what is molten, 10,406. See above, 8869. The carving of stones denotes the representation of all things of faith or truth; the carving of wood, the representation of good, 10,333, 10,334; compare 9846. See IDOLATRY.


689


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 690

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 690

       ENLARGE, to. See to DILATE.


690


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 691

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 691

       EN-MISHPAT [En Mischpath]. See KADESH.


691


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 692

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 692

       ENOCH [Chanoch], the alleged son of Cain, signifies a heresy derived from that principal schism, 331, 399, 400. The name itself denoting instruction-understood as begun by that heresy, 401. The city called by his name denotes that heretical principle and doctrine, 402. The sons of Enoch,-Irad, Mehujael, and Methusael, signify other derived heresies, 404; and the son of Methusael, vastation, 406. See LAMECH.

Enoch, the alleged son of Jared, was a church whose doctrines were framed from the things revealed and perceived in the most ancient church, 464. It was the seventh distinct church in that line, 463, 513. It took its rise with those who formed doctrines, whence good and truth might be known, from the perceptions of the most ancient s church, and accordingly the name itself signifies to instruct, 519. This church was numerically small, and its doctrine was preserved for the use of posterity, 520-522, 5136. It was adopted in the Noatic church 736. It was collected and framed when communication with angels began to cease, 2896. The quality of the human mind at that time, 522.


692


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 693

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 693

       ENOS [Enosch]. Adam and Enos in the original both signify man; Adam, the man of the celestial church, Enos, the man of the spiritual church, 7120. See LAMECH. As to Enos in the line of Adam, who denotes a church similar to the most ancient, see SETH.


693


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 694

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 694

       ENSNARED, to be [illaqueari]. See SNARE.


694


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 695

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 695

       ENTANGLED. See ENTWISTlNG.


695


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 696

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 696

       ENTHUSIASM [enthusiasmus]. The visions of enthusiastic spirits are believed by themselves to be genuine, on account of the false persuasions and principles they had contracted while they were living in the world, 1968, compare 6865.


696


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 697

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 697

       ENTIRE [integer]. To be just is predicated of the good of charity, to be whole or perfect of the truth of charity, 610, ill. and sh. 612, 3311. Wholeness or integrity is also predicated of the good done from truth, ill. and sh. 1994. To be entire denotes without blemish, unspotted, immaculate, 7837. See INTEGRITY.


697


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 698

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 698

       ENTRANCE, ENTER-IN, to [introitus, intrare]. To enter-in signifies communication, because one enters to another spiritually when he communicates his thought, 6901. Nothing can be retained in the memory, much less enter into the thought, except by some idea, howsoever formed, 2249, 2831, 5510. To come or enter into any one denotes conjunction, 4868. Also presence or appearance, 7498, 7631. To enter into a chamber or a house denotes to think or intend interiorly, thus, to have mental communication, 5694, 5776. Those who enter the house of another in the other life actually communicate their thoughts with all there, those who are together, therefore, in one house are of one mind or opinion; still more those who are together in one apartment, 9213, compare 9927. To enter in and go out denotes the whole state of the life, thus, from beginning to end, according to the subject treated of, ill. and sh. 9927, 10,240. See to COME, to GO, to JOURNEY. Entrance into the holy place, or entering-in before Jehovah to speak with him, denotes worship, 9903, 9907, 9963; or the whole state of good and truth involved in worship, 9927, 10,242, or influx from the Lord through the internal man into the external, 10,702. The entrance of the Lord into man by the way of the internal, and what is transacted there, transcends all human perception, 1940, compare 1999. The entrance or intromission of spirits into heaven consists in their reception by angelic societies, their state of life being conformable, and c., 2130- 2131, 6571, 8988. Those enter heaven and are conjoined to the Lord in whom the heavenly marriage of good and truth has taken place, 10,360, 10,367. Man enters into the heavenly marriage by the conjunction of good and truth in the rational, which is the commencement of what is truly human, 3161. To enter from truths or the doctrines of faith into rational ideas and arguments is according to order, but not the contrary, 2588. The truths of the internal man, which are spiritual or intellectual ideas, can only come to manifest perception by entering the natural memory, 10,237. See above 2249, and the article SCIENTIFICS. Whatever once enters into man, more especially if it be received from affection remains with him for ever, 7398.


698


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 699

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 699

       ENTWISTING, PERPLEXED [implexum perplexum]. How immensely the truth of good is multiplied when man passes into the other life, compared with the growth of a seed which has been relieved of the dense and perplexed obstructions that had prevented it from springing up, 1911. What is perplexed or twisted together, as the vegetation of a forest, denotes the scientifics which are mingled in the exterior memory, sh. 2831, 4156, 9011. Entwisted work denotes the scientifics of the natural memory; the same of gold, divine truth therein, 3703, or truths in which are good, 5954. To be entangled in the land denotes confusion as to the things of the church, 8133. Baldness instead of entwisted work ('well-set hair') denotes the deprivation of exterior truth, 10,199.


699


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 700

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 700

       ENUNTIATIONS, THE BOOK OF. See WORD.


700


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 701

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 701

       ENVY [invidia]. With how much envy evil spirits are affected and tormented, when they see the blessedness of the angels, and what degrees and varieties of envy exist, 1974. To envy denotes not to take or comprehend, 3410. In the original Hebrew, to envy signifies likewise to emulate and to chide, and because all these are the effect of hatred it denotes aversion, 4702. Envy is among the causes of disease, 5719.


701


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 702

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 702

       EPHAH, one of the sons of Midian. See MIDIAN.

EPHAH, the Hebrew measure. See MEASURE.


702


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 703

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 703

       EPHER. See MIDIAN.


703


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 704

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 704

       EPHOD [ephodum]. The ephod signifies the truth of faith covering the good of love, 9477. The ephod signifies the covering of external celestial things, breast-plate the covering of internal celestial things, 9477. The ephod signifies divine truth in the spiritual kingdom, in the external form, into which interior things close, 9824, 9891. The ephod being the outmost of the three garments, is more holy than the others, and denotes priestly raiment in general, 9824. The girdle of the ephod signifies the external bond of the spiritual kingdom, 9837. The ephod, like the breast-plate signifies heaven in ultimates; but the ephod signifies the spiritual heaven, and the breast-plate all the heavens in one complex, 9873. The ephod with the robe or cloak denotes the spiritual kingdom, and the waistcoat, because separated from them by the girdle, denotes what is spiritual and celestial, the same as is signified by the vail in the tent, and by the human neck, ill. 10,005.


704


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 705

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 705

       EPHRAIM. See TRIBES.


705


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 706

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 706

       EPHRATH, OR EPHRATA, the ancient name of Bethlehem, signifies the same thing in a prior state, namely, the middle term between the internal of the natural man and the external of the rational, ill. 4585. This middle state is called the spiritual of the celestial, because the spiritual man is from the natural, and the celestial man from the rational, 4585. Ephrath from the most ancient times signified the spiritual of the celestial, or the medium between the internal and external man; hence, Benjamin was born there, David was born and anointed king of Israel there, and the Lord was born there, 4594. In the prior state signified by Ephrata, man is affected with truth for the sake of doctrine or of becoming intelligent; in the new state signified by Bethlehem, he is affected with truth for the sake of wisdom or life, 6245-6247. We have heard of him in Ephratah, predicated of the Lord, signifies his revelation in the spiritual celestial sense of the Word 9406. It is predicated of him because he was born there 9485, 9594.


706


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 707

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 707

       EPHRON, and the sons of Heth, denote those who are capable of receiving the goods and truths of faith, 2901, 2933, 2940, 2969, 6544-6551. Ephron is called the Hittite, in order to represent the spiritual church, as the head and prince, 2941. The discourse of Abraham with Ephron signifies influx and the state of reception, 2949- 2957. The field of Ephron signifies the church, or the good of faith which forms it, 2968-2971, 6454. See HETH.


707


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 708

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 708

       EQUILIBRIUM. Such is the formation, disposition, and conjunction of all things, celestial, spiritual, and natural, that each is in its own freedom, and yet the equilibrium of the whole is continually preserved, 689. It is by the action of this equilibrium in the other life that evils run into their own punishment, 696, 967, 1857. The Christian world is in such disorder and wickedness that the equilibrium begins to incline on the side of evil, it is about to be restored therefore by the rejection of those who are within the church, and the reception of those who are without, 2122. How societies are then dissolved 2129. A common equilibrium is preserved between the aura of heaven and the atmosphere of hell, 3643. Man is kept in equilibrium between what is evil and good, and between what is true and false, hence his liberty, 5982, 6477. To this end, the societies of heaven and hell are preserved in a most distinct order, 6864. It is effected by the medium of influx, 6308, 8209. See LIBERTY.


708


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 709

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 709

       ER. See TRIBES (Judah).


709


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 710

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 710

       ERECH. See NIMROD.
}723}       ERECT [erectus.] To go erect, and look upwards or forwards, is predicated of the celestial man, 248. All who are in heaven and in hell appear erect on their feet, but such is not their real position, 3641. To stand erect and rigid is a quality of truth, to bend and soften of good, 7068. He who regards charity and faith as of first importance is an erect or upright man, and appears so in the other life, his head being in heaven, 9181. The inhabitants of Jupiter do not go erect, and c., 8371-8374.


710


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 711

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 711

       ERNESTI. Communication by an intermediate spirit given with him, and concerning the ideas he entertained of spiritual things, 3749.


711


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 712

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 712

       ERR, to [errare]. See ERROR.

ERROR. Evil signifies disjunction and aversion; error, if there be sin in it, the same thing in a less degree, thus what is adverse, 5625. Those who are in faith are prone to discover the errors of others, those who are in charity either do not see them or try to excuse them, 1079-1088. What errors they at first fall into who are reformed, and the uses to which their errors are subsequently rendered conducive, 2679, 2946. To err or stray in the desert of Beersheba, signifies a wandering in the doctrinals of faith, 2679. To stray in the field, a wandering or a falling away from the common truths of the church, ill. 4717. See to WANDER.


712


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 713

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 713

       ESAU:-1. Person and signification. Esau, or Edom, in the genuine sense, represents the Lord as to his human essence, 1675; specifically, as to the divine good of the divine natural, 3302. The conception and birth of the divine natural as to good is represented by Esau; as to truth by Jacob, 3232. Their being the sons of Isaac and Rebecca denotes their origin from the divine rational, by means of divine truth as a mother, 3288, 3297, 3306. Their being called two nations and two peoples, that such good and truth are both interior and exterior, 3293, 3294. Their being twins, that such good and truth are conceived and born together, 3299. The greater serving the less, that the truth for a season would be preferred over good, 3296. Esau born first, that good in its essence is primary, 3300. His being red and hairy in person, the good of life and its production to externals, thus to its investiture, which is the truth of good, 3300, 3301, 3526, 3527. Jacob, his brother, appearing next, denotes the truth and its fraternal connection with good, 3303. His hand taking hold of the heel of Esau, that their being separated in consequence of hereditary evil does not hinder the power of truth adhering to good in externals, 3304. See EVIL (2). Esau in particular denotes natural good, to which doctrinals of truth are not yet adjoined; also the good of life from rational influx; Edom, natural good, to which are adjoined doctrinals of truth, sh. 3322, 4642. In the opposite sense, Esau denotes the evil of self-love before falses are adjoined; Edom, the same with falses adjoined thereto; and both names in common, such as despise and reject truth, from the evil of self-love, sh. 3322, 5135 8311-8314. Man is in the state signified by Esau, in the genuine sense, when he no longer mistakes truths for good, and substitutes knowledge for life, but when he does good from the affection of good, that is, when he is regenerate, 3603.

Esau being the greater son denotes that the affection of natural good or the good of life which he represents is greater than the doctrine of truth, 3494. Such good is not spiritual until it is made so by regeneration, but is the same as the good of infancy, 3504. It is not natural good, but the affection of rational good in the natural, 358)8; more particularly, ill. 3509. It is good producing truth, called the truth of good; as its inverse, which Jacob denotes, is good derived from truth, 3669, 3677. In general terms, the good denoted by Esau is celestial good in the natural man, 4239. In respect to the Lord, thus in the supreme sense, it is the good, or the very proprium, which the Lord had from the Father; the difference between natural good, and good in the natural, ex. 3518, 4641. Esau first represented the natural good of the Lord's infancy, which was divine from the father, but human from the mother afterwards the divine good of the divine natural; analogically as Jacob represented the divine truth, 3599, 4234, 4641, and citations. It is to be noted that Jacob and Esau are considered as brethren in this representation but that they are only one potency receptive of the actual good and truth which are treated of afterwards, 3599. Also, that Jacob's putting on the person of Esau was for the sake of the primogeniture and blessing of Isaac, and in order that the representation of the Lord derived from Abraham and Isaac might fall into one person, 3659. See JACOB.

2. As to the enmity between him and Jacob. The boys growing, signifies the first state of the progress of good and truth to conjunction, 3308. Esau a cunning hunter, signifies the good of life supported by sensuals and scientifics, 3309. Isaac's love for him, the preference of the rational man as to good, 3313, 3314. His coming from the field, weary or faint, to Jacob, the study of the good of life and desire for doctrinals, 3317-3319. His eating the pottage, which appeared red, and from which Esau was himself called Edom, such doctrinals, apparently good, appropriated, 3320. The contempt of his birthright on this occasion, the apparent priority and supereminence of truth, while the good of life is being attained by the regenerate, 3325, 3336. Esau's subsequently taking for a woman Judith the daughter of Beeri, and Bashemath, the daughter of Elon, both Hittites, the adjunction of truths not genuine to natural good, 3470. Isaac's growing old and unable to see, the rational man without perception in the natural and desirous to illustrate it, 3493. His sending Esau for venison, the truth of good to be procured by the immediate influx of the will of the rational man into natural good, 3502, 3508, 3509. Jacob's forestalling Esau by the advice of Rebecca, that the way is provided by the mediation of natural truth; thus that influx into the good of the natural man must take place through the understanding, 3509, particularly 3563. The clothing of Esau put on him, the understanding acting and not the will ill. 3539. His calling himself Esau, that the truth puts itself forward as the good, 3550. The voice appearing to Isaac as the voice of Jacob, and the hand as the hand of Esau, that it is perceived to be in inverse order, good being exterior when it should be interior, ill. 3563. His blessing him, that there is conjunction thereby notwithstanding, 3565. The coming of Esau afterwards, the genuine truth of good and its advent, 3588. His being to live by his sword, and finally throwing off the yoke of his brother, that conjunction could only take place by temptations, and that then truth would owe its conjunction to good, and not good to truth, 3601-3603. Esau's hatred of Jacob and his purpose to slay him on the death of Isaac, the aversion of good from truth in this inverse order, thus the withdrawal of the life that truth owes to good, 3605-3607. His taking Mahalath, the daughter of Ishmael, for a woman, conjunction with truth from a divine origin; her being called the sister of Nabaioth, the affection of interior celestial truth, 3678, 3687, 3688, 4643. See MAHALATH, BASHEMATH, (Supplement). It is to be noted that Esau was thought of and intended when Isaac blessed Jacob, whose substitution represented the apparent priority and supereminence of truth until reformation and regeneration have been effected, 3576.

3. Their reconciliation. The inversion of the state preceding regeneration, thus the true order instituted, is signified by the reunion of Jacob and Esau when the former returned from Haran, 4232. Jacob's messengers sent to Esau in the land of Seir, the country of Edom, denotes the first communication with celestial good and truth thence, 4239-4241. Their announcement that Esau was coming, denotes the continual influx of good, ill. 4247. Four hundred men with him, and the fear of Jacob thereupon, the temptations that good brings along with it in assuming the first place, 4248, 4249, 4341. The present forwarded by Jacob to Esau, its arrangement in droves, and c., the acquirements of the natural man prepared for initiation into good, 4265, 4266, 4269. The disposition of his wives and children, the arrangement of interior truths under their affections, 4342-4345. His passing over before and bowing himself seven times as he drew near Esau, the highest degree of submission and humiliation, 4346, 4347. Esau's running to meet him the influx of divine good towards truth when thus insinuated externally, 4350. His embracing him, and falling upon his neck, and kissing him, conjunction more and more interior, thus by stronger and stronger love, 4351-4353. His lifting up his eyes and beholding the women and children, the affections of truth and the truths therewith perceived, 4356, 4357. The handmaidens and their children approaching to Esau, and bowing themselves, the submission of scientific sensuals and the truths thereof, 4360. Leah and her children approaching and bowing themselves, the humble introduction of the exterior affection of faith and the truths thereof 4361. Joseph and Rachel approaching and bowing themselves, the humble introduction of the exterior affection of faith and therewith the celestial spiritual man, 4362. Esau's gently refusing the gifts of Jacob, their tacit acceptance as the return of affection, thus in token of reciprocity on the part of man, 4363, ill. 4368, 4373. His desiring to set forth again with Jacob, progression to ulteriors, 4375, 4376. His desiring to leave some of his men with him, that truths should flow-in from good now conjoined, 4385. Jacob's refusal of them, that illustration is from within and nearer presence is not requisite, 4386. Esau's going on his wan Mount Seir that day, the state of divine good to which the goods of truth are now adjoined, 4387.
By the generations of Esau are signified the derivations of divine good in the Lord's divine human, the whole chapter very briefly noted, 4639-4651. These divine states are expressed by mere names because they are such as cannot fall within the understanding of any man, and hardly of any angel, 4611, 4644. When the chapter is read, however, they are represented by a celestial light and influx affecting the angels with divine good, 4642. They are obscure to human comprehension, because no one is born into any good, but only the Lord; hence they signify such derivations as existed in the Lord's humanity when it was made divine by glorification, 4644. See EDOM, SEIR.


713


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 714

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 714

       ESCAPE, to [evadere], denotes liberation from damnation by remains, sh. 5899. The remnant, or those that escape, are such as have remains, 5899; compare 1700, 1701. See to DELIVER.


714


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 715

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 715

       ESCHOL [Eschkol]. See ANER.


715


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 716

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 716

       ESEK, in the original tongue, signifies contention or strife, from a root denoting oppression and injury, the well Esek signifies the internal sense of the Word denied, from the appearance of opposites, ill. 3427.


716


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 717

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 717

       ESPOUSALS. See MARRIAGE.


717


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 718

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 718

       ESSE. All esse or being and life is of the Lord, 726. It consists in love, which is the only absolute life, 1735, 2253, 5042, 9954, 10,129. The human essence of the Lord was also made esse and life itself, 1738, 3938, 5041, 10,053. As to esse, the Lord is called Jehovah, 726, 1738, 2253, 3938; and as to existence, God, 10,158. As to verimost esse he was divine good itself or Jehovah, and as to verimost derived esse divine truth itself which was of Jehovah, 3141. Concerning which good and truth, see 3703; and as to their unition, or the Lord's glorification, 10,053. The divine esse is the divine itself; the divine existere was the divine human before its assumption, 6880; but the human being made esse itself, the divine truth which proceeds from it is the divine existere, 6850, where the signification of the divine name I AM is ex. See also 6882, 6887, 7444, 10,579. The Lord is the esse itself of all love and wisdom with the angels, and is present wherever good is, as its esse, 2572. The difference between esse and existere is as the difference between man's soul and his sensitive or corporeal life, and as the difference between cause and effect, 2621. The divine is infinite as to esse and eternal as to existere, 3404. The celestial church adored the infinite esse in the infinite existing, form the perception and sensibility which they enjoyed, as a divine man, 4687. State as to esse corresponds to space, and state as regards existere to time, 3938. Existere is predicable of the Lord in the world, and of his divine proceeding, but it is not in him, he having put on the divine esse, 3936. Love is the esse of man's life, and is as the soul, which creates the body to its image, 4727. The good of life is the very esse of man, and the truth of faith is the very existere thence; the former is of the will, the latter of the understanding, 4985, 9995. The esse of man's life is to will, and thence to acknowledge, believe, and do, 9282, 9386, 9995. The esse of a thing is the good of love, because it conjoins; non-esse is predicated of disjunction, ill. 5002. That which is the esse of the life forms all that is derived from it, according to its own similitude, 10,125. The esse itself of man, and thence the inmost of his life, is from the father, the clothings or exteriors of which are from the mother, 5041. The eternal really as, because the divine or esse is in it, 8989. See ETERNAL, to BE.


718


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 719

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 719

       ESSENCE [essentia]. The essence of the Lord's life, answering to what is called the soul in man, was the divine itself, or divine essence called the Father, 4235. The human essence was only an additament to the divine essence, 1461; but it was made divine by conjunction, 1475, 1502, 1539. The divine essence immediately proceeding from the Lord is far above the inmost heaven, 7270, 8760. Love in its essence is the harmony resulting from the mutations and variations of state, in the forms of which the human mind consists; which harmony is produced by the influx of divine love disposing such forms into the order of heaven, 5807. The essence of love and charity is the conjunction of two so that they become one, 1013. The essence of charity towards the neighbour is the affection of good and truth, 4956: for the neighbour is good itself, and consequently those who are in good, 5132. The essence of truth is good, and truth is not truth, however it appears like it, without its essence, 2429. Truths are nothing but good, as an essence, formed into its various images in the understanding, 4574, 9818. In like manner, nothing in the whole universe is a thing unless it exists from divine good by divine truth, 5075; compare 6918. See FORM. The internal church, in its essence, is charity, 1228.

ESSENTIAL [essentiale]. With the regenerate, charity or love is the very essential or life itself of the will, 1001. The essential of all worship is the adoration of the Lord from the heart, which cannot exist without charity, when this is in external worship it is said to correspond to internal, 1150, 1175. The most essential of all doctrines is that of the divine, the human, and the holy proceeding, as constituting one God; what dissensions exist in the church on this subject, 3241, 9303. The very essential itself of the Lord's kingdom and the church, is good, 4576. The essentials of external divine goods and truths, are providence, charity, love, conjugial love, and c., 4606. There are two essentials which constitute the church, and two principal doctrines depending thereon; the first, that the human of the Lord is divine; the second, that love to the Lord and charity towards the neighbour constitute the church, 4723, 4766. The error that truth or faith is the first essential of the church has arisen from the appearance of its being first learnt, the good of the regenerate life being hidden in the interior man, 4925. The essential of the church is the good of truth, insomuch that it is the same thing whether a man is said to be in the good of truth or in the church, 5536. The divine truth, proceeding from the divine good, is the verimost reality and verimost essential in the whole universe, 5272, 8200. It is the one only substance by which all things exist, both essentially and formally; for the forms of things are the created recipients of divine truths, 8861. The essential can only act in the effect according to the quality of the instrumental by which it acts; such instrumentals are signified in the Word by all kinds of vessels, 5948. See END. Essential and instrumental are only relative terms; that which acts by an instrument or organ in one case may itself be nothing more than an instrument or organ in another, thus the only self-essential is the Lord himself, 5948. Unless things essential are regarded as the end, and things instrumental as subservient thereto, the former perish; hence the Lord, as the verimost essential, ought to be regarded in all things, and he is regarded when uses are kept in view, 5949. If things essential are regarded as the end, there will be things instrumental in abundance, 5949. Truth is the essential of the spiritual church because it is the essential of spiritual good, 8042. The essentials of the spiritual church are charity and faith, hence the good of truth or spiritual good is represented by Israel, and spiritual truths received in the natural man by his sons, 6657, 7162. The essential of all things relating to heaven and eternal life is the good of love to the Lord, 9474. The first and verimost essential of the church, without which there can be no progress in the life of heaven, is the acknowledgment of the Lord as the Saviour of the world, 10,083 10,089. See EDUCATION. The essentials of the church, as represented by the keeping of the Sabbath, are to preserve the mind in holy thought concerning the union of the divine and human in the Lord, concerning his conjunction as to the divine human with heaven, concerning the conjunction of heaven with the church, and the conjunction of good and truth in the man of the church, 10,356. Love and faith are the essentials of the church, because they conjoin both men and angels to the Lord, the good of love conjoining their wills and the truth of faith their understandings, 10,361. The essential and the formal illustrated by the case of honesty and decorum, 4574: and by charity and faith as constituent of natural truths, 5200.


719


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 720

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 720

       ETERNAL [aeternum]. To be and to live can only be predicated of what is eternal, consequently of the Lord, because all esse and life in eternity are of him, 726, 1096, 2572, 10,409. Men think of eternity from time, the angels from state, 1382, 3404, 3938, 8325. In the Lord, all is infinite and eternal; infinite in respect to esse, eternal in respect to existere, 3904, 3701. Man can never comprehend what is from eternity, consequently nothing of eternity; but the angels can comprehend it because to them the eternal is the infinite as to existere, being thought of from state and not from time, 3404, compare 8325. There are two states, namely, a state as to esse and a state as to existere; the state as to esse corresponds to space, the state as to existere to time, 2625, 3938. The esse of man is the recipient of eternity, the existere is his life and felicity, 3938. The infinite, consequently the esse, is predicable of the Lord, and is in him the eternal, consequently the existere, is not in him, but from him, 3938. Man, in his inmost, is such as to be receptive of the divine, and to be capable of appropriating it by acknowledgment and affection, hence he can never die; for he is in eternity and infinity, not only by influx thence but by reception, 5114. The infinite and the eternal are in all things done by the Lord; the eternal, because he regards no terminus from which or to which, the infinite because in every minute particular he has regard to the universal, and in the universal to every minutest particular, 5264. The eternal is the infinite as to time, hence there is no proportion between myriads of years and eternity, 8939. The eternal is, because it derives esse from the divine; the temporal respectively considered, is not, 8939. The eternal is signified by generations, because the generations of charity and faith are understood; but eternity is predicated of divine good, generations of divine truth, thus of the divine celestial and divine spiritual, 6888, 9789. The statutes of the Israelitish nation were not eternal truths, but they enter into the holy things of the Word because they contain eternal truths, which truths are their internal sense, 10,637. The arrangement and providence of the Lord in respect to man's regeneration is eternal, everything done by him having in view somewhat that is to succeed to it, and so on to eternity, 10,048. Those who are elevated into heaven continue to be perfected to eternity, 7541. Those who are cast into hell sustain more and more grievous evils, until they no longer dare to do evil to any one; they then remain in hell to eternity, 7541. Days of eternity denote the most ancient or celestial church, generations the ancient church, 477, 6239. The mountains of eternity denote the good of love of the most ancient church; the hills of ages the good of mutual love; the one being internal the other external, 6435.

ETERNITY. See ETERNAL.


720


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 721

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 721

       ETHAM. The children of Israel journeying from Succoth to Etham denotes the second state of the spiritual after their liberation, 8103. See JOURNEY. ETHIOPIA. See HAM. Cush or Ethiopia, and Sheba, in like manner as the gold and precious stones and aromatics with which the country abounded, signify good and truth and the grateful things derived from them, such as are knowledges of love and faith, 117. Specifically, the land of Cush denotes the mind or faculty; and Gihon, the river which encompassed it, all knowledge, 116. In the opposite sense, Cush and its river signify the false and evil principles derived from ratiocination, 130. Ethiopia denotes those who possess celestial things, which are love, charity, and works of charity, 349. The sons of Cush denote knowledges of spiritual things; the sons of Raamah knowledges of celestial things, 1132, 1168. Cush is said to have begot Nimrod, because it is only those who possess interior knowledges that can pervert internal worship and make it external, 1173. See NIMROD. Cush or Ethiopia was a nation; it signifies the more universal and interior knowledges of the Word, 1163, 1164, 1166, or of spiritual and celestial things 1169, 1173, 1174, 1176, thus in the opposite sense, the knowledge of good and truth whereby evils and falses are confirmed, 1164, 6723, 9340. Ethiopia, as signifying knowledges, cited, 2588. Why it is said the Ethiopian or negro cannot change his skin, 3540. What is signified by the tents of Cushan in affliction, 3242. See SEBA, SHEBA.


721


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 722

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 722

       EUCHARIST. The particulars of the eucharistic sacrifice denote the celestial things of faith and love, 3880, 8936. Being a free-will offering, it denotes worship from the heart, or love, 10,097. See SACRIFICE.


722


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 723

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 723

       EUNUCH [eunuchus]. By eunuchs (Matt. xix. 12), are signified those who are in the heavenly marriage, according to the three degrees, 394. Eunuch (Isaiah lvi. 3-5) denotes the natural man as to good, or the gentiles who are without the church and yet in good, sh. 5081. EUPHRATES [Phrath, seu Euphrates]. This river, as the boundary of the dominion of Israel, denotes the sensual and scientific principle which is the boundary of celestial and spiritual intelligence, 120, 1585; and in the opposite sense, 130, 9341. The river of Egypt denotes the extension and termination of the spiritual things of faith; Euphrates, of things celestial, 1866, 9828. As a boundary of the land of Canaan, the river Euphrates signifies not only the ultimate, where the representation of Canaan ceases, but also the primate where it begins, and on this account it denotes conjunction with good; in the supreme sense, with the divine, 4116, 4117, 5196, 9341. Its signification varies, according as it is regarded from the midst of Canaan or from Assyria; in the latter case it denotes the good and truth of the rational principle, sh. 9341. In the opposite sense, such good and truth adulterated and falsified by fallacious reasonings and scientifics which favour the loves of self and the world, sh. 9341. See ASHUR, EDEN.


723


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 724

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 724

       EUROPE, at this day, is signified by the faces of the ground, it being the tract of the church, where those are who are instructed in the doctrines of faith, 567. How contrary it is to the mercy of the Lord to suppose that only those can be saved who are born in Europe, the inhabitants of which only constitute a small portion of the human race, 1032. How strange it appears that the internal sense of the word should be unknown to the learned, especially to those of Europe who are in possession of the Word, 9011. How the science of correspondences, upon which the knowledge of the internal sense depends, has been obliterated, 10,252. The full consummation of the Jewish church or the residuum of the worship of that nation takes place with the consummation of the Christian church in Europe at this day, 10,497. See CHURCH (4), CHRISTIANS. The state of Europe represented by appearances in the other life, 2125.


724


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 725

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 725

       EVANGELIZATION. See GOSPEL.


725


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 726

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 726

       EVE [Chavah]. Adam signifies the celestial man, Eve the church 287. She is called the mother of all living from faith in the Lord, which is life itself, 287-290, and from love, for the same reason, 476. By the marriage of Adam and Eve is described the first time when the church was in the flower of her age representing the celestial marriage, 291. See CHURCH. And as to the decline of the Adamic age, see SETH.


726


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 727

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 727

{740)       EVENING [vespera]. Evening denotes the whole state of shade or of falsity, and the absence of faith, which precedes regeneration; morning, the state that succeeds which is one of light, or of truth and the knowledges of faith, 22, 9787. The evening, like tile morning twilight, denotes the state in which the goods and truths of faith begin a little to appear, 883. The evening denotes the state of the church when there is no longer any charity, and when, as a consequence faith begins to decline; the night which follows, denotes the total absence of all things constituting the church, 2323. See NIGHT. The evening also denotes the commencement of charity with a new church but in this case the twilight before morning is understood; thus by the evening is meant both the evening and the morning twilight according to the subject predicated, 2323. See TWILIGHT. Evening, in general, signifies the visitation both of the faithful and the unfaithful, which precedes judgment, 2323, 7844. The evening denotes the state of obscurity which precedes the end of a falling church signified by night, and the rise of a new church signified by morning, 3056. It denotes the obscure state of the natural man previous to the conjunction of truth with good in the rational; thus, such things as are beneath the intuition of the latter or good in divine light, 3197. It denotes the obscurity of the state of initiation which precedes conjunction, when truths are indrawn and man is apparently deprived of them, ill. 3833, 3838, 5270. This state of obscurity or evening always precedes the morning of regeneration; on this account, the day was reckoned from the evening in the representative church, 5270. The evening with angels is when the things of intelligence and wisdom fail them; thus, the evening is a state of spiritual hunger, ill. 5576-5579, 6110. There are changes of illustration in heaven corresponding to morning, noon, and evening in the world; the evening occurs when the angels are immitted into their proprium, 5672, 5964. The spring or morning of the spirit, is when man is held in the sphere of life, which he receives from the Lord by regeneration; its autumn or evening is when he enters the sphere of his own life, 5725. The angels are perfected by continual changes of state from morning, noon, evening, and twilight, to morning again, 5962, 8426. The evening occurs to them when they do not perceive the Lord present, but it is shortly succeeded by twilight and morning, 5962, 5964. The light from the Lord as a sun continually flows into the will and understanding, but the evils and falses of the proprium surround it with the shades of evening, ill. 6110, 8812. There are similar changes in hell which are variations of shade and darkness, ending in night; but there is no night in heaven, 6110, 6000, 8426. The light which should appear about the time of evening, (Zech. xiv. 7-9,) denotes the advent of the Lord at the end of the representative church, 6000. In the other life, states of temptation, infestation, and desolation are evening and night; states of consolation and festivity, morning and day-dawn, ill. 7193. Between the evenings, denotes the end of a former state, and the beginning of another; as well for those who are saved, as for those who are damned, 7844, 7901. Evening denotes the end of a former church, or its vastation, and the beginning of a new church, sh. 7844. Evening and morning denote the coming of the Lord, sh. 7844. Evening denotes the end of a former state; morning, the commencement of a new one, ill. and sh. 8126, 8427, 8431, 9787 8452. Flesh in the evening denotes the good of the natural man, or the proprium, vivified; bread in the morning, spiritual good from the Lord, 8431, 8432, 8447, 8448, 8452, 8455. In the time of evening, in heaven, the spiritual principle is in obscurity, and the natural in clearness, and contrariwise when it is morning, 8431. In a state of evening in the other life, angels and good spirits are remitted into the state of natural delight pertaining to them when they were in the world, but such as contains in it spiritual good, ill. 8452. Evening, and the other states of time in the world, exist according to correspondence with the states of life in heaven, as effects from their causes, 8812. The ordering of the lamps from evening to morning, so that they might never go out, represented the influx of good and truth from the Lord continual in all states, 9786, 9787. Evening denotes a state of light, and of love in the external man, and morning in the internal; illustrated by the state of the angels, and by reasons, and shown, 10,131, 10,135. When morning and evening are mentioned the whole day is understood, morning including mid-day, and evening twilight, 10,135. Between the evenings does not mean between the evening of one day and the evening of another, but the time between evening and morning, thus including night (in the case of the evil) and twilight (in the ease of the good), sh. 10,135. The spiritual man whilst he is becoming celestial, is the sixth day and evening of the Sabbath, hence the holiness of the Sabbath was reckoned from the evening in the Jewish church, 86. For the like reason the day before the paschal feast was called evening, 10,134. As to the Holy Supper, see FEASTS, SUPPER, INITIATION.


727


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 728

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 728

       EVIL, SIN [malum, peccatum]:-1. What evil is. Everything existing and everything done in the universe, which is according to order, has relation to good and truth; everything which is not according to order, to evil and the false, 3166, 4390, 4409, 4839, 5232, 7256, 10,122. Evil is all that proceeds from an evil intention or end, 4839. See END. To sin is to act contrary to order, so that there is no concordance between the sensual externals and interiors, 4839, 5076. Inasmuch as those who are in inverse order, are disjoined from those who are in order, evil and sin consist in aversion and disjunction from the Lord, which are accordingly signified by evil and sin in the Word, 4997, 5229, 5474, 5746, 5841, 9346. Separation from the Lord implies separation from truth and good, which is also denoted by sin, 7589. In like manner, the returning of evil for good, which is denoted by aversion, 5746. The inversion of state in the case of the evil, occasions all good and truth flowing in from the Lord to be perverted, 3607, 6991, ill. 7643, 7679, 7710. Hence evil is hell and damnation, and when it is known what evil is, it may be known what hell is, 6206, 7155, 7181, 8918. The disjoining causes, or origin of all evil, are the loves of self and the world, and the quality of all evil may be known from the quality of those loves, 693, 694, 760, 1321, 1594, 1690, 1691, 2039, 2041, 2045, 2057, 2219, 2364, 2444, 2632, 3413, 4750, 4776, 6667, 7178, 7255, 7364, 7376, 7488, 7490-7494, 8318, 8487, 8678, 8918, 9335, 9348, 10,038, 10,742. The mercy of the Lord is never removed from man, but evils are as dense clouds which conceal the Lord from his view, 5696. To do evil when predicated of those who are in truths and goods, signifies the infestation and temptation to which they are subject, predicated of the Lord it denotes his permission of such infestations, 7165, 7168. In the Word, evils are mentioned by the several names of sins, iniquities, and prevarications; sins denote such as are done against the good of charity and love; iniquities such as are done against the goods of faith; prevarications (or trespasses) such as are done against the truths of faith, 9156, 6563. The sin against the Holy Spirit is the hypocrisy of those who profane the divine truth proceeding from the Lord; which is done by thinking evil of holy things and speaking well of them, and by willing evil and doing well, 9013.

To do evil is to violate the good of charity, and the divine human and holy proceeding of the Lord, 2359, 2373. God not permitting evil to be done, denotes that evil was not able to impede the influx of good, 4078. The phrase to do evil and to sin against God is used, because all evil disjoins man from the Lord and from heaven, 4997. To do evil is to disjoin, 5596. To do evil when predicated of the Lord, in reference to those who are in truths and goods, denotes the permitting them to be too much infested, 7165, 7168, compare 7392.

2. The hereditary state as to evil. It is a universal truth that men are born into evils of all kinds, insomuch that their proprium is nothing but dense evil, 210, 215, 694, 731, 874, 987, 1023, 1049, 2307, 2308, 3518, 3701, 3812, 4317, 8480, 8550, 10,283, 10,284, 10,286, 10,731. Hereditary evil is not derived from Adam, but actual evils which have become habitual with the parents are transmitted to the children, and so on to posterity with continual augmentation and increase, 313, 494, 2910, 3469, 3701, 4317, 8550. To this hereditary accumulation of evil is added the actual evils committed by each individual, 8551. The springs of all evil and falsity, which are born with the proprium of man, are the loves of self and the world, 210, 694, 4317, and passages cited above (1). The native proprium is all that is evil and false, but it is susceptible of being tempered by goods and truths from the Lord, in which case it becomes the ground of a new and beautiful creation, 731, 164. In consequence of this hereditary nature man is viler than any beast, and as he grows up to maturity would rush into all manner of wickedness unless he were under restraining influences, 987. It brings him into communication with hell by the medium of evil spirits, and thus is itself the hell of each individual, 987, 1049, 8480. In consequence of the augmentation of evil through successive generations, it is more intense or malignant now than in ancient times, 2122, 2910. See JUDGMENT. Infants derive their different inclinations and tempers from hereditary evil, 2300, compare 4317. Their native proprium is nothing but evil, illustrated by the case of those who die in infancy and are educated in heaven, 2307, 2308, 4563. From the father is derived interior evil, which is less susceptible of eradication; from the mother exterior evil, 4317, compare 3518. Hereditary evil is not the evil that may be committed, but it is the thought and will of evil which adjoins itself not only to evils in act but also to good, 4317. It consists in the depraved forms of the will and understanding, as receptive of good and truth, which are so distorted by the continual habit of doing evil, that they pervert all that flows in from the Lord, 4317. The offspring conceived by parents who are living in the good (so to call it) of the love of evil, are born with a flexibility and proneness to evils of every kind, so that they are easily seduced into their worst and vilest forms; in like manner, the children conceived of parents who are living in the good of the love of falsity, are in the proclivity to falses of all kinds, for they derive from that good the craft of insinuation, hypocrisy, and c., 3469. All that is evil and false flows in from hell, and man makes it his own by appropriation, 3812. Evil spirits however are only permitted to operate into the actual evils, by which man procures to himself a sphere of cupidities and falses, not into hereditary evils, 1667, compare 4563. Thus they are not permitted to excite anything of evil and the false with infants and the simple in heart, 1667. No one suffers punishment on account of hereditary evils, but only for those acquired by himself, 966, 1667, 2307, 2308, 9069. On account of the inherent evil of his nature it is necessary for man to be regenerated and accept new life from the Lord, 3701. Natural good is connate with man but not truth, on account of hereditary evil, 3304, compare 4644. Connate good is of four kinds, namely, that of the love of good, that of the love of truth, that of the love of evil, and that of the love of the false; such good being derived from the parents according to the habits of their life, 3469. such hereditary or connate good is not spiritual, but like the juice of unripe fruits, until it is tempered by the influx of charity and faith from the Lord, 3470, 3471, 3508, 3518, 7761. Its quality further illustrated in comparison with divine good, 8480. It is the means by which truth can be insinuated, and thus the regeneration of the natural man effected, 3508, 3518. To this end, on account of the contrariety between the hereditary state of man and divine order, he is born in mere ignorance, 1050, 1902, 3175. See PROPRIUM, REGENERATION.

The intellectual proprium is distinct from the voluntary proprium, 10,283. The good of the voluntary part perished with the antediluvians; now, the good of the intellectual part begins to perish, 2124. The state of man is such that goods and truths are turned in an instant into evils and falses, 2123. It is so perverse that nothing but the vilest; evils are seen when the interiors become manifest, and many who appear like angels in the world are mere devils, 7046.

3. Its procedure and connection with falses. Not only all that is evil, but all that is false springs from the proprium of man, 1047. The proximate causes are several, as, the fallacies of the senses, the predominance of some cupidity in such fallacies, and an evil will which will acknowledge nothing for truth unless it favour its cupidities, 1188 compare 1212, 4729. The false may be derived from evil, or it may be productive of evil; in like manner, evil may be derived from some predominant false principle, or it may produce the false, 1679, 10,109 and citations, 10,624. The false of evil is all that man thinks while he is in evil by way of excusing it; the false producing evil is when evil is done from some religious conviction that it is not evil, 2243. There are evils and falses which can be conjoined and applied in a wonderful manner to goods and truths, and there are such as cannot, ill, 3993. When evil is willed, it is confirmed by false thinking in which case, falses appear like truths and truths like falses, 4729. Such falsity is called the false of evil, and the very worst of false spring from it, 4729. Evil derived from the false of evil, consists of the evils that are lived in consequence of false doctrines; such doctrines again being the offspring of the evil of self-love, 4818. Evil of this kind completely closes the way to the internal man, ill. 4818. The kinds and species of evil are innumerable, and they are distinguished according to the various societies of infernal spirits, 4818, 4822, 7574. All evil carries the false along with it, hence they are in falses who are in evils of life whether they know it or not, 7437, 7577. Falses manifest themselves with such as soon as they begin to think about the truths of the church, and especially about salvation, 8094. The falses of evil appear like impure waters, or seas and clouds over the hells, 8137, 8138, 8146, 8220. Those who are in the falses of evil are brought into anguish by the mere presence of the Lord thus they are damned and cast into hell, 8137, 8138, 8188, 8227, ill. and sh. 8265, compare 7926. The false of evil, having evil in it, is heavy and tends to hell, 8279, 8298. It also appears hard, the harder the more it is confirmed, 6359. Those who are in evils of life falsify truths, as those who are in the good of life verify falses, or convert them to truths, 8149, compare 8051, 8311. The evil are permitted to falsify the truths they acquire in order that they may not remain in communication thereby with the simple and the good, 7332. Every kind of evil is adjoined to some particular kind of false principle, because the will springs into light, and effigies and forms itself by the understanding, 8311. The falses in which evils are latent cannot be bent to the good of the church, 9258; and hence, are not to be mingled with its truths, 9298, 10,302. Falses of evil infest the truth and combat with it, 9304. Evils derived from falses are condemnatory, but not to the same degree as evils originating in the loves of self and the world, 7272; and not with those who are principled in good, 8318. Evil which enters into the thought is not hurtful, but only when it is kept in thought and consented to, for it then passes into the will, and when opportunity offers into act; thus consent to evil opens the hell corresponding thereto, 6203, 6204. Evil from the will and not at the same time from the understanding is not condemnatory, but guilt consists in doing evil which is seen and understood to be evil, 9069. Evils are not rooted and appropriated to man which proceed only from one part of his mind, whether it be the voluntary or the intellectual part, but only those which are foreknown and intended by him, 9009. Evils and falses in man assume a certain order and connection so that they cannot be suddenly removed from him, ill. and sh. 9334, 9335. Every particular evil and falsity has a rooted connection with all other evils and falses, and they are so innumerable, and their connection so intricate, that the angels cannot comprehend them, but only the Lord, 9336. The only power of resisting them is from the Lord, hence, those who are in externals only, and thus separate from the Lord, are under their dominion, ill. and sh. 10,481. So far as evil and the falses of evil are removed, so far the truths of good are multiplied, ill. 10,675. See FALSES.

4. Its appropriation and punishment. The law of equilibrium, by which the formation, disposition, and conjunction of all things is preserved, secures to evil its own consummation, thus, its punishment, as to good its reward, 689, 696, 967, 1857, 6559, 8214, 8223, 8226, 9048. Such punishment does not accrue to hereditary evil, but only to the actual evils of which a man is guilty by his own fault, 966, 1667, 2307, 2308, 9069. To this end the more malignant hells are kept separate, so that they cannot operate into hereditary evil, 1667, 8806. Evil of its own nature gravitates to hell, and the mere presence of the Lord is an agony to those who are in evil, 8279, 8298, 8265. The Lord never casts any into hell, but endeavours to lead all from hell, and turn all punishment and torment to good, and to some use, 696, compare 8631. There are always angels at hand to moderate the punishment of the evil, but it cannot be withdrawn on account of the law of equilibrium and the provision thereby for the safety of the good, 967. Every evil has its bounds which it cannot transgress without running into the punishment of evil, hence, its consummation, 1857. Man casts himself into hell when he does evil, first entertaining it in thought, then from consent, next from purpose, and lastly, from the delight of affection, 6203. By indulging in evil it inheres in the thought and is appropriated by passing into the will and act, 6203, 6204. Evil is appropriated to man because he believes he thinks and acts of himself; if he reflected that it came from evil spirits, the angels would avert and reject it, because their influx is into what man knows and believes 4151, 6206, 6324, 6325. It is the evil which man confirms in thought even to faith and persuasion that renders him culpable, 4172. Evil spirits are punished in proportion to the evils with which they were actually imbued in the world; good spirits when they speak or do any evil ale pardoned and excused because their end is not evil, and they know that the excitement to evil is from hell, 6559. In the letter of the Word, evil and the punishment of evil are attributed to the Lord, yet nothing but good proceeds from him, 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7681, 7710, 7877, 7926, 8223, 8227, 8228, 8632, 9306. In like manner, wrath or anger, which appertains solely to man, 5798, 6071, 6997, 8284, 8483, 9306, 10,431. The evil devastate themselves when heaven flows in, which the Lord is continually arranging in order, by rushing into the opposite evils and falses and in the same degree that they rush into evil, they rush into its punishment, 7643. See PUNISHMENT. BY this operation the hells arrange themselves, and take up a situation according to the degree of their evil, when the Lord arranges the heavens, 7679, 7681. The means by which he arranges the heavens and the new comers there, is the influx of good and truth, which also passes to the evil and is turned by them into the opposite; hence, the dominion of the potency of divine truth in heaven, produces a new state among those who infest heaven, which is signified by darkness, 7710. Thus from the Lord there is nothing but good, and all evil is from those who are in evil, ill. 7877, 7926, and citations above. The case illustrated from the circumstance that, with those who are in evils and falses, the internal man is closed above and open beneath, 9128. It is otherwise expressed in the Word on account of the simple, and because the Lord appears to every one according to his quality; thus, according to the common idea and appearance of truth, 7632, 9010, and citations, 9306, and citations. See ANGER, APPEARANCE.

The spiritual law of order by which all evil reverts to the evil doer, is the ground of the Jewish law of retaliation, 8214, ill. and sh. 8223, 8226, 9048. In the other life all are remitted to their interiors, therefore into their evils, 8870.

5. Its remission. Evils and falses remain with man, notwithstanding his being regenerated; but he is strongly withheld from them and detained in good, 865, 868, 874, 887, 894, 929, 987, 1581, 4564, 8206, 8393, 9014, 9333, 9447, 10,057. They remain with him even after death, so that his proprium is for ever nothing but evil, and all the good he can have is continually from the Lord, 868, 2116. They remain in one way with those who have lived in them, and in another way with those who are regenerate or in charity, 868, 2116. In consequence of the adhesion of evils and falses in the proprium, man can never do anything that is good, or think anything that is true of himself, 874. For the same reason he can never say that his state is perfected, but can be continually progressing in perfection, 894. Hence, likewise, he can never of himself have dominion over evil, 987. The angels, if they do not reflect upon it, know no other than that evil is separated from them, yet they are only detained from evil, 1581. Though evil is not exterminated with the regenerate it is separated, and by the Lord's disposition of things rejected to the circumference, 4551, 4552, 4564. It can only be separated with those who live in charity or the life of faith, because the Lord can only be present in good and truth, 8206. So far as this is the case sins are remitted, because the remission of sins consists in being withheld from evil and kept in good, 8391, 8393, 9014, 9333, seriatim 9443-9454. Man is continually falling of himself, but is continually raised up by the Lord, 8391. His sins are continually remitted by the Lord in proportion as his life is formed according to the precepts of faith, 8393. He is capable of being detained from evil in the other life, in the same degree that he has resisted evil in the life of the body; he can also be kept in good in proportion as he has done good from affection there is no other remission of sins, 8393, 9448, 9452-9454. Evils and sins are not washed away, but they are removed, and this successively, 9088, particularly 9333, 9334, ill. 9336. Evils are removed by the implantation of goods, falses by truths, 9335. The sins which a man does become rooted in his life, and make his life; hence he can only be liberated from them by receiving new life from the Lord, that is, by regeneration, 9444, 9452-9454. All are withheld from evil and sustained in good by the Lord, but the unregenerate obstruct and turn the influx of good into evil, 9446, 9447. The signs that sins are remitted, 9449. The signs that they are not remitted, 9450. Sins are removed from man by the reception of faith and love from the Lord, and so far as sins are removed, hell is removed, 9938. When sins are removed from man or he is removed from them, it appears as though they were altogether extirpated, 9938. The sin against the Holy Spirit cannot be forgiven because man cannot be removed from it, because it consists in a profane mingling of what is evil and good, and what is true and false, ill. and sh. 9013, 9014. The priesthood bearing the iniquity of the people, represented the Lord sustaining the eternal combat with hell in behalf of man, sh. 9937. The people bearing their iniquities represented damnation; no one, however, was really damned for the omission of an external rite but only for evils of the heart, sh. 996.5. The expiation effected by the blood of young animals represented purification by the good of innocence, 10,210. See SACRIFICE.

When man comes into the other life, if he has lived a life of love and charity, evils are separated from him, and the good elevates him to heaven; if the contrary, good is separated from him, in which case the evil conducts him to hell, 2256. It is provided that goods and evils shall be separated, on account of the destruction consequent on their being mingled, 2269, 3110, 3116, 5217. See to PROFANE. In proportion as evils and falses are removed there is an influx of good and truth from the Lord, 2388, 2411. Good cannot flow into truth, thus there cannot really be truth, with those who are in evil, 2434, 3607. Man can only become rational as good and truth are conjoined, ill. 3175. If good and truth form the rational man, and the natural man in correspondence therewith, man becomes an image of heaven; if formed by what is evil and false he becomes an image of hell, 3513. By the appropriation of good is meant the implantation of good in the will, which can never take place while the will is in evil, hence, man must be purified from evils in order to receive good from the Lord, sh. 10,109. Man is in liberty to desist from evil because he is perpetually kept in the tendency thereto by the Lord, 8307.


728


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 729

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 729

       EXACTORS. See MODERATORS.


729


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 730

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 730

       EXALT, to [exaltare]. See HIGH.


730


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 731

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 731

       EXCISION. See DESOLATION.


731


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 732

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 732

       EXCREMENT [fimus, stercus, excrementum]. The successive states through which the spirit passes in the other life, compared with the passage of the food in the human system; the first hell corresponding with the rectum, 5175. The excrement itself corresponds to certain hells which are called the excrementitious hells, 5392. The filthy odour which they exhale is like that of human excrement, and c., from experience, 824, 1514, 4628, 4631, 7161. The disgusting scenes into which corporeal pleasures are changed in those hells, from experience 943, 954, 1096, 1631. They who have lived a delicate life, combining craft with their pleasures, are in things excrementitious, 4948. The cruel and adulterers are in excrementitious hells, 2755, 5390, 5394. The voluptuous, and they who had regarded mere pleasures as an end of life, are under the buttocks, and live in filth, 5395. Robbers and pirates delight in stinking urine, 820, 5387. The inhabitants love to live in such places, because they correspond to the evils they have loved in the world, 7161. The belly corresponds to the way towards hell, 8910. A stench denotes aversion and abomination, 4516, sh. 7161, 7319, 7409. The state of damnation is actually perceptible by the faetid and stinking odour that it exhales, 7766. Dung and excrement denote what is infernal, because derived from the useless and obsolete parts of food, and food in the spiritual sense is truth and good, 10,037. See HELL. Dung and excrement denote what is infernal, sh. 10,037.

EXCRETIONS, the, and secretions of the human body are in uniform series, and are in correspondence with certain spirits; in like manner the organs of excretion and secretion, 5380, 5386, 5390.


732


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 733

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 733

       EXHALATION. See SPHERE.


733


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 734

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 734

       EXINANITION, EXCISION, CONSUMMATION, and c., signify a state of desolation and vastation in man, 5360. In some of his other works the author applies the term to the Lord's voluntary state of humiliation, or the unclothing of the humanity. See LORD.


734


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 735

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 735

       EXISTENCE, EXISTERE [existentia, existere]. There is no such thing in nature as an independent existence and subsistence, 3627, ill. 3628. There is nothing but what exists and subsists from something prior to itself, and this even to the first; consequently everything that is exists by a spiritual medium from the Lord, and receives influx accordingly, 4523, 4524, 6040, 6056. The prior flows into the posterior, and this successively; thus all the interiors exist in the ultimate in their own order, 6451. The successive formations are separate though not independent, 6465. Without a knowledge of this order of subsistence and existence no one can understand the internal man and its existence after the death of the body, 6465. Subsistence is perpetual existence; thus, preservation and all production in each world, the spiritual and the natural, is perpetual creation, 3648. Existere differs from esse as the sensitive life of the body from the soul, and as an effect from its cause, 2621; also as time differs from space, 3938; and as the understanding from the will, 9282. See ESSE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 736

       EXISTERE. See EXISTENCE, ESSE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 737

       EXPAND, to, [expandere]. See EXPANSE, to DILATE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 738

       EXPANSE [expansio]. The internal man, or heaven, is called an expanse; hence mention is made of expanding the earth and stretching out the heavens, 24, 25; also of the waters over the expanse, and the waters under the expanse, by which are signified knowledges, internal and external, 24; also of the greater and lesser lights placed in the expanse, by which are signified love and faith, 30. To expand or stretch out, is to make or create from divine power; hence it denotes omnipotence, by which heaven is amplified and filled with life and wisdom, 7673, 8043. To stretch out the heavens like a curtain is to amplify heaven by the influx of divine truth, 9595. See to DILATE. To extend and expand the tabernacle by means of the curtains, has the same signification as to extend the heavens and expand the earth; namely, the regeneration of man by forming a new intellectual part wherein is a new will, 9596. See EXTENSION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 739

       EXPEL, to, CAST OUT, to, [expellere, ejicere]. To be cast out of the garden of Eden signifies the being deprived of all intelligence and wisdom, 305. To be cast out from the faces of the ground signifies the being separated from every truth of the church, 386. To cast out signifies to exterminate, ill. by the case of Hagar and her son Ishmael, who were ejected from the house of Abraham, 2657. To expel them signifies the flying or shunning of such things, 7189, 7768, 9332, 9333, because that is expelled which is contrary to the will and its affections, 7670. To expel signifies to be removed, 7980, 9333, 10,638. It signifies the being cast down and destroyed, 8295. The expulsion from Paradise signifies the closing up of the intelligence and wisdom of the internal man, 9960. To expel the Canaanites, and c., from thy faces, signifies the removal of evils from the interiors, or from the will and understanding, 10,638. To expel when predicated of man signifies removal, because evils cannot be expelled from him, 10,674, and citations, 10,057. But that it was otherwise in the case of the Lord, with whom they were not removed, but actually expelled or cast out, 10,057.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 740

       EXPIATION. The Lord's expiation or propitiation is protection from the overflowing of evil, 645. The separation of evil by good from the Lord, was represented by the expiation effected by the sin-offering, 3400. Expiation by blood signifies the holy proceeding of the Lord's divine human, 4735; thus purification from evils by the truths of faith, derived from the good of love, 10,208. The process of expiation when Aaron entered into the holy of holies (Levit. xvi.), represents the regeneration of man, to his attaining a celestial state and the Lord's glorification, 9670. By expiation is meant deliverance from damnation, and hence the pardoning and cleansing of sin, 9076; the same by propitiation, 9506. How false the doctrine of expiation as commonly received is, ill. and sh. 9937. All expiation effected by washing, burnt-offerings, and sacrifices, represented the purification of the heart from evils and falses, thus regeneration, 9959, 9990, especially 10,042, 10,208, 10,210. Expiation by the removal of evils and falses involves the implantation of good and truth, 10,127; the all of faith and love being from the Lord, and nothing from man, 10,220 See PROPITIATION, REDEMPTION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 741

       EXPLORATION. Before the initiation and conjunction of truth with good a most exquisite exploration takes place, which is done by the medium of spirits and angels, 3110. It consists in an exquisite weighing or libration, to prevent the least minimum of the false being conjoined to good, or of truth to evil, 3116. If this were not done man would eternally perish, 3116. It is an exploration as to and charity in truth, and as to its origin, 3110, 3125. Being recalled out of its natural forms, truth is conjoined with good in the midway which is the rational, 3128. See INITIATION, CONJUNCTION. The visitation which precedes judgment at the end of a church is exploration, 2242. He who would know the quality of his life should explore the ends which he regards, 1909, 3796; the particular characteristics he ought to look for, 1680, 3796. But no one can explore himself unless lie knows what the good of love to God and his neighbour is, and what truth; and what the evil of the love of self and the world is, and what its false, 7178. The doctrinals of the church are not to be believed because the ministers of the church teach them, but they are to be explored by illustration from the Word, 6047, and the end of 5432. See SPIES. It is impossible to explore the mysteries of faith by scientifics, 233, 1475. Concerning certain spirits who are in the cupidity of exploring and chastising others, 5381-5384, compare 10,153.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 742

       EXPRESSIONS [expressiones]. How the affections treated of in the internal sense fall into natural expressions, as the aversion of the good from evil into expressions of hate, 3605. It is usual, especially in the Prophets, to describe a state by two similar expressions, but the one involves the common idea, the other something determinate therein, 2212. One involves what is celestial, thus good; the other what is spiritual, thus truth, which together represent the divine marriage, 3880. Accordingly the one has relation to the will the other to the understanding, 4691, 5502, 7711, between which there is a perpetual inherence and involution, or kind of marriage, carried on 590. See LANGUAGE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 743

       EXPULSION. See to EXPEL.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 744

       EXTEND, to, [extendere]. See EXTENSION, to DILATE.

EXTENSION. See EXPANSE. How foolish it is to deny substance and extension to spirit, for thus place is denied to it, and consequently the possibility of its being in the body, 444, 446. Extension and gravity do not exist in heaven, but only their appearances originating from states of good and truth in the superior heaven, 5658. The extension of the sphere of perception, or its limits, is proportionate to opposites; thus the degree of felicity experienced by man is proportionate to his previous experience of the contrary, 2694. Thought diffuses itself into the societies of spirits and angels round about, and the faculty of understanding and perceiving is according to that extension, 6599, 6611. This extension or nexus, however, is by influx from the societies, not to them, 6600, compare 8794, 9962. The extension of divine influx is denoted by Jehovah's looking, 8212. The extension of heaven, or of its spheres, is to the limit of every one's good, 8794. The sphere of every one's life has extension either into societies of the angels or societies of hell, according to the quantity and quality of good or evil with man, 8794, see above, 6599, 6600. There is an extension of the all of love and the all of faith from society to society in heaven, also from one heaven into another, and from heaven to man, 9961. The extension of good and truth described by breaking forth to the west and the east, 3708. The extension of truths from good by becoming a great multitude in the midst of the earth, 6285. Such extension is according to the quantity and quality of good, and is manifested by spheres, 8063. The boundaries of Canaan, from the border of Egypt on one side to Tyre and Zidon on the other, denotes extension from scientific truths to interior truths; its other boundaries the extension of good, 9340, and citations. The extension of the sensual part of man, signified by the grate of network about the altar, is from the head to the loins, 9731, compare 9348. Every man has his own particular measure or state, and the limit and degree of its extension are manifest in the other life, 7984. As to the extension or stretching out of the hands, see HAND.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 745

       EXTERNAL, EXTERIOR.-1. Universally. Nothing can exist in exteriors but what is produced from interiors, 994. How one thing is relatively exterior to another in all degrees, 3084. The distinction between interiors and exteriors is such that the exteriors are not necessary to the existence of the interiors; the doctrine of degrees illustrated, 3691. See DEGREE. Exteriors are images and forms composed of myriads of internal things which appear as one, 3855, compare 3695. Being further from the divine, who is within the inmost of all, they are respectively inordinate, and more exposed to contingencies, 3855. They are continually arranged and disposed into order from the inmost, 5897, compare 5396, (duplicate number). There is no influx from exteriors to interiors, but always the contrary, notwithstanding appearances, which are fallacies of the senses, 5119, 6322. The external lives from the internal, and the internal is in it as its adequate form, whence it is able to act according to the influx which itself receives from the divine; in other words, the internal clothes itself with such things in the external as may enable it, in that inferior sphere, to produce effect, 6275, 6284, ill. 6299. Influx is continued from within to the very ultimates of order, where it presents the appearance as if life were in ultimates or externals; but it is only the common life and subsistence of innumerable things flowing in from interiors, and hence, compared with interior life, it exists in obscurity, 6451, 6454. It comes into clearness in proportion as it is reduced to compliance and correspondence with the interiors, 6454. The external ought to be in such subordination and correspondence, 5427, 5477, 5947. The communication and correspondence is preserved by a transit as of fibres constituting the external the receptacle of the internal, 8603. Thus, the external is held in its connection and form by the internal which subsists in it with all its substances and forces, but not continuously, 6465. Goods and truths in ultimates are as belts which contain and strengthen all the interiors in one connection, ill. and sh. 9828. The interiors not only flow into ultimates, but they are present in ultimates in their true order and connection, illustrated by end, cause, and effect, 9824, and by the Word, and c., 10,614. See END. The conservation of the whole depends on the state of the ultimate in which the interiors find their strength and potency, ill. and sh., 9836. It is the inmost or supreme, by means of the lowest, which contains all the interiors, which are intermediates, in their connection and form, ill. and sh. 10,044, compare 9499. The ultimates or external in which interiors rest compared with the skin, 9216. The external is as the effect, the internal as the efficient cause, ill. 9473. Things are less perfect in proportion as they proceed to externals, 9666; the last and the first are contained together, 4901. The last or ultimate signifies the whole and every part, 10,044. The first and the last, or the inmost and the extreme, signify the whole, ill. and sh. 10,329, 10,335.

2. In respect to man. The internal and external man are not what the learned commonly suppose, but all the goods and truths which are of the Lord compose the former, and the whole sensual man, without regard to his being in a material body, the latter, 978. The internal consists of goods and truths from the Lord the interior, of the rational part; and the external, of the affections of good and the scientifics of the memory, 1015, 1889. The external man consists of three parts, the rational which is interior and is the means of uniting the external and the internal, the scientific which is exterior, and the sensual, which is outmost, 1589. What is commonly regarded as the external man is only the corporeal part; it consists properly of the scientifics of the memory and the affections of the love, with all the sensual and pleasurable means of their enjoyment in the spirit itself, 1718, 4659, 5884. These affections and pleasures illustrated from the animals and creeping things which correspond thereto, 994, 995. The external man is formed to be a recipient of the particulars and singulars of the internal which flow in as the organical vessels of the external are opened, 1563. The means of opening such vessels are the scientifics and knowledges of the understanding, and the pleasures and delights of the will, 1563. See SCIENTIFICS. Among these affections and knowledges of the external man are things which agree and things which disagree with the internal, 1563, ill. 1568. With the external man all is natural, for it is the same as the natural man, and hence it can never be united to the internal except apparently by influx from the Lord, 1577. The external is separated from the internal by evil cupidities and false persuasions, that is to say, good and truth are thus separated, so that they can only flow in remotely, 1587, 1594. The beauty of the external man could it be united to the internal, would be ineffable, 1590; and how base it is in consequence of being disjoined, 1598. The inverted forms which occasion this disjunction could never be restored by the immediate influx of good and truth from the Lord, hence the inverted way of the senses is provided, and man is made rational miraculously by their agency, 1902. The external man is nothing but an instrumental organism, which accepts its life from the internal, and then appears as if it had life itself, 1603. The internal and external are equally one man, 1999, 2018. The medium between the internal and external is the rational man, which is the interior of the natural submitting to the divine influx, 1702, 1707, 1732, 1889, compare 1589, 1940. The external sight, properly considered, is only the sight of the spirit produced among outward objects, in order that it may reflect therefrom upon interior things, thus that man may see internals from externals, 1806, 1807, compare 1914, 1953. The internal can see all things a that are in the external, but not contrariwise, unless there be a medium; still less if there be not correspondence, and by correspondence conjunction, ill. 5427, 5428, 5477, 9128. The affection of sciences, by which as a mother the rational man is born is the life of the exterior man, 2675. Order requires that the natural or external man, which is wise from the light of the world, should serve the spiritual, which is wise from the light of heaven, but this order has been inverted by the fall, 3167. On account of this order the external is called a servant, and its affections are denoted by servants in the Word, the internal a Lord, 1713, 10,471. The internal or spiritual man is formed to the image of heaven, the external or natural man to the image of the world, 3628, 4523, 4524, 6013, 6057, 9279, 9706, 10,156, 10,429, 10,472. The case illustrated by the correspondence of interior and exterior forces in the body, 3628, 4523. External things are adequate and adapted to the body, internal to the spirit, 2476, 10,174. On this account man was called by the ancients a microcosm or little world, 4523. By man the spiritual world actually flows into the natural world, so that he may, if he attend thereto, sensibly perceive it, 6057, 10,472. Heaven flows into the external man by means of the internal, 4963, 10,484. All influx is from the internal into the external, the natural man being the plane in which spiritual influx terminates, 5119, 5651, 6322. Hence the externals of man are formed that they may serve the internals, and the external man himself be subject to the internal, 5786, 5947, 6275, 6284, 6299, 9216, 9828. Left to itself, the external man is completely opposed to the internal, 3913, 3928; and man at this day is immersed in the external, or body, 5649. The external is so opposed to the internal that none of the truths of faith are believed while it dominates enumeration of the sensual fallacies which occasion this darkness, more especially with those who are in the love of self and the world, 5084. Hence, man ought not to allow himself any freedom from the proprium, in order that he may accept celestial freedom from the Lord, and that the internal may act in the external as in its subject, 5786. The external man is created for the world, only that it may be subject to the internal which is created for heaven, 10,396. The externals of man are opened by degrees, by the operation of the world upon him from infancy to adult age; the contrast with the operation of heaven, which opens his internals, 9279, 10,156.

It is only an appearance that the external man thinks, for all intelligence is in the light of heaven, consequently in the internal man, which thinks in the external, 3679. The mode of thought in the external man is different according as it corresponds with the internal, 3679, compare 9702, 9703, and see THOUGHT. The rational is the internal man, the natural the external but the latter has an internal and external proper to itself, 3293, 3294, 5649; particularly 3793, 4570, 5118, 5126, 5497. See NATURAL. Angels as well as men are relatively external and internal, and this in each of the three heavens, 4286; compare 5649. The societies of spirits and angels to which externals correspond, are for the most part from this earth, but they make one with those to which internals correspond, in like manner as the external man and the internal make one with the regenerate, 4330. The inhabitants of this earth are external-sensual; how they infest those who are internal-sensual, and combat with them, 4330. What it is to be in externals only, illustrated by the posterity of Jacob, who could entertain nothing but an evil opinion and intention concerning the truth and good of the internal man, 4281, 4293, 4307, 4429, 4433, 4459, 4865-4868, 4899, 4903; and citations 9320, 9380, 10,396, 10,692. The reasons of their immersion in externals and thus of the separation of heaven from them, and the same with many Christians, especially the more intelligent, 10,492. See JEWS. Those who are in externals only, whatever ingenuity they may possess in regard to the things of civil life, or in matters of learning, have no faith in anything but what is sensual, 4464. External truths, and those who are in external truths only, are weak and wavering; but they who are in internal truths at the same time, are firm and discriminate, ill. 3820. The external man is so distinct from the internal, that the latter can live a perfect life without it, as it does when the body is separated by death, 5883. The external must exist before the internal, because all progression is from exteriors to interiors, as from scientifics to intellectual truths, the exterior serving as a plane of the interiors, 5906. As the internal and heaven are together, so the hells are in externals, and the external man is necessarily in hell, until he becomes spiritual by regeneration, 6322, 10,156, 10,489. The hells are opened to man according to the exigency and necessity of his external loves, 10,483. The external man is in the form of hell, even as to the scientifics of his memory, until they are disposed by the Lord in the form of heaven, 5700. In consequence of the regeneration of the external being necessary, to be in externals is to be in a state of labour and combat, 9278. The form of heaven may be simulated in externals when the internals are evil, which is the ground of the commandment not to make the likeness of anything, and c., 8869, 8870. The appearance of truth in externals which are internally denied, signified by the pictured images of the Chaldeans, 9828. The studious imitation of divine things in externals further illustrated by the phantasmagoria of celestial scenes, palaces, and c., amongst infernal spirits, 10,284, 10,286. Seriatim passages containing a summary view of the external and internal man in apposition with each other, 9701-9709, 9796-9803. See MAN. The darkness in which the external live, their selfish and worldly loves, their terrestrial and corporeal ideas of all things, 10,134, 10,396, 10,400, 10,407, 10,411, 10,412, 10,422, 10,429, 10,472, 10,582. As to the external man of the Lord as an image of the three heavens, and the image of the heavens in man, 1590, 6013. See LORD.

3. In respect to worship, the church, and c.. The church is necessarily both internal and external, because man is such, 1083. Before re generation he is led by the externals of the church to internals, and after he becomes regenerate all the things of the internal man are terminated in externals, 1083. External worship without internal is only a foolish babbling, and often conceals the most abominable wickedness, 1094, 1102. There are two classes of men who are in external worship, namely, such as have charity and conscience, whose external worship is therefore imbued with internal, and such as make worship consist wholly in externals; the latter are signified by Ham and Canaan, 1083, 1098, 1200. All external or ritual worship corresponds with internal worship in the case of those who are in charity, 1100, 1151, 1153. Those who live in charity without knowing anything of the internal man, constitute the external church, 1100, 6587. To suppose there can be no true worship without the outward form, is to make worship consist in externals illustrated by the rise of Babylon in the person of Nimrod, 1175. Such worship becomes more profane, the more those who practise it are principled in the love of self and the world, 1182, 1326. See BABEL. All external worship is the formal of essential worship, which consists in profound adoration and humiliation of heart before the Lord, and in charity towards the neighbour, 1175, 1153. Man while he is in the world ought also to be in external worship, because he is thus imbued with knowledges, and a state of sanctity is induced upon him calculated to prepare him for the reception of influx from heaven, 1618. Unless the life after death is believed in, worship can only be external, 1200. External worship without internal is worse than no church, for it is idolatry, 1242. The differences of external worship and even of doctrines, does not hinder the church being one, because internal worship or love and charity are always one, 809, 1083, 1285, 1316, 1798, 1799, 1834, 1844, 2385, 2982, 3267, 3445, 3451, 3452, 6269, 6272. The external church is the procurator or administrator of the internal, and like the external man is nothing but a dead body unless the internal vivify it, 1795. External worship was instituted as a means of preventing the profanation of internal things, 308, 1327, 1328. The most ancient church had no external worship, nor could they have had it unless their internals had been closed, 4493. The externals of the ancient church were representative, because they corresponded with internal worship; not so in the case of the Jewish church, 4288, 4680. As to internals, the Christian church is the same as the ancient church and the Jewish, but it differs in externals 1063, 3478, 4772. Churches and societies, and individuals in societies, necessarily differ as to truths and externals but they become one in willing and doing good, 3451. The affection of charity which seeks the good of others without the thought of reward, is the internal of the church; to will and do such good from the truth, that is, because it is commanded in the Word, is the external, 6299, ill. 9404. The chief ritual of the Christian church was instituted because the greatest part of mankind are in external worship, 2165, 4700. The church may be with a nation where it is instituted in externals, but it is not in them, nor they in it, unless they are internally in the church, 4899. Before the coming of the Lord men were led away from the loves of self and the world, thus into the church internally, by externals which were representative, but these were abolished by the Lord and the internals themselves made known, 4904. In place of all the externals which were thus abolished, the two memorials of baptism and the holy supper were appointed, 4904. With those who assist at the holy supper in a state of holy thought, there is an influx of the good of love and charity which conjoins them with heaven, even though they do not understand its signification, 6789. See SUPPER. But there is no personal conjunction by means of externals, not even by the externals of the Word separate from internals, ill. 9379, 9380. Divine truth is eminently holy in the external form, because it contains all the interiors in their order, thus the external is holy by reason of the internal, and more eminently so because good and truth are in their strength and power in ultimates, ill. and sh. 9824, 9836. Truths are relatively in externals, good in the internal, ill. 7910. Hence external things in the heavens and also with man correspond to truths, ill. and sh. 9959. The external of the Word, of the church, and of worship separate from the internal, was represented by the apostacy of Aaron and the sons of Israel when Moses was absent, 10,397, 10,422, 10,683. Moses represented the external as receptive of the internal, thus the external with the Divine in it, 10,607, 10,614, 10,627. The external sense of the Word is like a table or plane in which is written the internal sense; hence the external sense could be changed and adapted to the state of the Jewish people, while the interior writing or Word of God continued the same, ill. and sh. 10,453, 10,603, 10,604. By this change, the genuine external sense was destroyed, 10,461. The Jews also were not in genuine externals, but remote from them, 10,545, 10,548-10,552. They who are in externals, who love themselves above all things, worship themselves instead of God, for they look downwards and outwards to their own loves, 10,407, 10,412, 10,422. To be in externals is to worship externals as holy without the acknowledgment and love of God, 10,602. Whether it be called the external of worship and the church, or hell, it is the same thing, for they who are in external worship without internal are in the loves of self and the world, and these loves are from hell 10,546. They who are in the internal of the Word, of the church, and of worship love to do the truth for the sake of the truth from internal affection, thus from spiritual affection; they who are in the corresponding externals, love the truth for the sake of the truth from external or natural affection; they who are in separate externals love the truth on account of the advantages they derive from it, 10,683. They who are in externals separate from internals, have the truth of faith in obscurity, and are in falses of faith originating from their material, terrestrial, and corporeal ideas, believing the Word everywhere according to the letter, and not according to its interior sense, thus without doctrine, 10,582. All instruction and doctrine, indeed, is given by the external of the Word, because it contains all the interiors, but only to those who are in illustration when they read the Word, for then light from heaven flows into them by the internal sense, 10,548. See WORSHIP, CHURCH, DOCTRINE, WORD.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 746

       EXTREME, EXTREMITY [extrema, extremitas]. The end or extremity, called also the circuit or border, is where the representation expires; it denotes a little, 2936. It also denotes what is more exterior, as the body, in the midst of which is the soul, 2973. See MIDST. The extremes of divine order and influx are in the gestures, actions looks, and sensations of the human body, 3632. The extremes of the natural man are the sensual things in which the natural mind terminates, and which are of two kinds, voluntary and intellectual, 4009, 5077, 5078, 5081, 5084, 5089, 5094, 5125, 5128, 5580, 5767, 5774, 6183, 6201, 6310-6318, 6564, 6598, 6612, 6622, 6844, 6845, 6948, 6949, 7442, 7643, 7645, 7693, 9212, 9216, 9331. See SENSE. From one end or extreme of heaven to the other end or extreme denotes the church internal and external, 4060. The end of days denotes the last state, in which truths and goods in general are together when in their order; 6337. From end to end denotes extension through the whole, 6147; thus, from the beginning or first end to the last, sh. 9666. Extremity is predicated of good, length of truth, 9666. From extremity to extremity denotes all things and everywhere, 9666, 8613, 9836, 9886, 9887, 9890. The two ends of the mercy-seat over which the cherubim were expanded signify celestial and spiritual good, 9511. The extremities of a superior degree are the intermediates with respect to a lower, 8796. See MEDIUM, EXTENSION. The extremities of the human body, which are the hands and feet, signify the whole man, 10,044, 10,241.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 747

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 747

       EYE [oculus.] Properly speaking, the eye is nothing but the sight of the spirit produced to externals, 1806. The natural eye could never discern any object except by influx from interior sight, thus it is not the eye but the spirit that sees, 1954, 3679. It denotes the interior sight or understanding, 2148, 2701; consequently, perception, advertence, and many things that are predicable of interior sight, 5304. The eves being opened denotes knowledge and acknowledgment from an internal dictate, 212, 9266. See DICTATE. To see, is to acknowledge, to understand, to have faith, 897, 1584, 1806, 1807, 2150, 2325, 2701, 2807, 3764, 3863, 3869, 4567, 4723, 5114, 5286, 5400, 6032, 6249, 6256, 6805, 8688, 9128, 9266. See to SEE. To lift up the eyes is to see and perceive interior things, interiors being denoted by what is high or superior, 2148. In the case of the Lord it signifies divine thought and intuition, 2789, 2829. In the case of the external man, illumination, 1584, 2150. To lift up the eyes and see signifies thought and intention, 3198, 3202, 4339; consequently perception, 4083. The imperative form, lift up thine eyes and see, denotes advertence from the proprium, 4086. To lift up the eves therefore denotes reflection, for to advert is to intend intellectual sight, 5684. It denotes intuition, perception, and thought, 8160. In the eyes or sight of any one, signifies before the rational mind, 2403; in the supreme sense, before omniscience, 2572. It denotes the apperception of the quality, 3529, 3827. Thus, what appears to the understanding, 2975, 5484, 7331. God is said to open the eyes when he illustrates the interior sight or understanding by influx into the rational mind, 2701. To have eyes and not to see is not to will to understand and believe, 2701. He whose life and will are only exterior sees nothing but darkness in internal things; his internal eye or understanding being so formed that it opens when he looks downwards, and closes when he looks upwards, 3438. Weak-eyed signifies feebleness and indecision of the understanding, which is characteristic of those who are in external truths, 3820. As things heard are seen interiorly, hearing as well as sight denotes what is understood, but the sight affects the intellectual part only, hearing the will and the intellect, 3869. In the supreme sense the ear denotes Providence, the eye foresight, sh. 3869; compare 8688; seriatim passages on the eye and on light, and their correspondence, 4403- 4420, 4523-4533. The spirits who correspond to the eyes are intelligent and wise, 4403. The heavens in which paradisiacal scenes are represented correspond to the chamber of the eye, and such scenes originate in the discourse of the superior angels concerning intellectual truth, 4528. The sense of sight corresponds to the affection of understanding and growing wise, 4404-4406. The affections are representatively effigied in the face, the more interior affections in the eyes, which sparkle with light according to the affection of the thought, 4407. As the sight of the eye corresponds to intellectual sight, it corresponds also to truths, 4409, 4526. In consequence of distinct influx into the two hemispheres of the brain, the sight of the left eye corresponds to the truths of faith, that of the right eye to the goods of faith, 4410, sh. 2701; and in the opposite sense, 8910: see below, 6923. The humours and tunics of the eye have also a distinct correspondence, and with a difference in respect to each of the three heavens, 4411. The author's experience by means of influx, 4412. The ear is formed correspondentially to the modifications of the air and of sound, the eye to the modifications of ether and light, 4523, 6057. The sight of the eye corresponds to intellectual sight and to the goods and truths of faith, because the light of the world corresponds to the light of heaven, which flows into it by the human understanding, 4526. The eye, or rather its sight, corresponds more especially to those societies in the other life which are in paradisiacal appearances; some of those heavens described, 4528, and citations; compare 4411, 9577. The left eye corresponds to the knowledge of abstract or intellectual things, the right eye to such as are of wisdom, 6923; compare 4327. The four beasts full of eyes before and behind, signify intellectual truths from the divine in heaven, and their conjunction with the voluntary part, 5313. To set the eye on any one denotes communication and influx, 5810. To put the hand upon the eyes of one dying, signifies to vivify, for it is hereby understood that the external sensuals are closed and the internal opened, thus, that elevation and vivification are effected, 6008. The external sensuals are formed correspondentially with universal nature, the internal to the image of heaven, 6059. The internal eye sees from the light of heaven and scans the natural man, as the eve of the body regards outward objects, 6068. Spirits can only be seen by the internal eye, which, for many reasons, is not opened at this day while man is yet in the body, 5849, 9577. The eyes being dim signifies obscurity of apperception, 6256. The eyes red with wine denotes the intellectual part nothing but good; in the supreme sense, the internal human, 6379. Before the eyes of the Lord denotes a life of faith in him, for where the goods and truths of faith and of love are, the Lord is present, 8361, 10,569. Jehovah descending in the sight [ad oculos] of all the people, denotes his influx into the understanding, thus the perception of faith and illustration, 8792. Their eye not sparing the sons (Isaiah xiii. 18) denotes that those who understand truths extinguish them, 8902. As the eye denotes the understanding, it denotes both the truths and the falses of faith; the law of retaliation explained, 'eye for eye,' 9051; and the law for injuring the eye of a man-servant or maid-servant, 9058-9061. To find grace in the eyes of Jehovah is to be received, 10,563, 10,569. When predicated of men who receive the divine of the Lord, the eye signifies the understanding and faith, or truth as received in the understanding thus the understanding and faith in illustration, 10,569. When predicated of the Lord, it signifies his divine presence in the truths of faith and the goods of love, 10,569. See to SEE, VISION.



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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 748


F.

FACE [facies]. 1. The faces or face signifies the interiors, because the interiors of the mind manifest themselves by the face, 358, 1933, 1999, 2219, 2327, 3573, 4066, 4299, 4396, 4796, 4796, 4866, 5100, 5565, 5585, 5695, 6848, 6849, 9306, 9546. With those who do not simulate, the rational or spiritual life manifests itself by the face, as to good by a certain fire of life, and as to truth by its light, 3527. The good is manifested by the blood and its redness, the truth by the form thence resulting and its fairness, 3527. The natural mind as to good is manifested by the hair, as to truth by the scales, 3527. As the face manifests the natural mind, so the latter ought to manifest the rational, 3573, see below, 5118, 5165. The face denotes the state of thought or the state of affection, for it is nothing but the representative image of the affections and thoughts thence derived, 4066, 5102. In the most ancient times the face acted in unity with the interiors, and those who simulated were cast out of society as devils, 3573. The proximate cause of this state was the involuntary sense of the cerebellum showing itself in the face by fibres derived therefrom, these were supplanted in course of time by fibres from the cerebrum, and governed by them, 4326. The face in general corresponds to all the interiors, both evil and good, and also as to the will and understanding, 2219, 4796. With the angels, all the interior affections shine forth from the face, insomuch that the face is their external form and representative image, 4796. Changes of the state of the affections appear in the faces of the angels according to the societies into which they come, but the genuine faces are still recognizable, 4797. Such changes were manifested to the author from one limit of the affections to the other, ranging also from infancy to adult age, 4797, 6604. It was hereby shown that man is truly human in so far as the expression of infancy is retained to adult age, and no further, 4797. The faces of evil spirits also manifest the state of their interiors, and with what hells they communicate, 4798, 5717. There are spirits who have so little of spiritual life remaining that they do not appear with any face when seen in the light of heaven, but only with teeth, 5565; compare 5057. Description of certain spirits from another orb, who discoursed by changes of the face principally about the lips, 4799, 5189, compare 1762. Their faces were open and ingenuous, by reason that they used no simulation, 4799. The inhabitants of Jupiter also discourse by the face, and their faces glow with sincerity and modesty, 8242. They have an idea that the face is mind in form, not body, 8243. The same idea is entertained by the inhabitants of one of the earths in the starry heavens, 10,315. The manner in which they discourse by the face, ex. 8247, 8248. The most ancient inhabitants of this earth also held discourse by the face; concerning its superior excellence to discourse by words of speech, 8249. Discourse by words of speech succeeded; and then the face was changed; the interiors of the mind were contracted and void of life; whilst the exterior was inflamed by the fire of self-love, and was ready to assume pretended appearances, 8250. The inhabitants of Jupiter continually keep the face directed forward, never downwards, 8372. When they lie down, they turn their faces to the chamber, not to the wall, 8376. See JUPITER. The face is actually contracted from within by speaking and acting in contrariety to the thought and will, 4799, 8247. The influx of spirits into the muscles of the face demonstrated, a face being effigied by their influx, and c., 3631, 4800. The faces of men are seen by the angels in a form which exactly manifests their affections and thoughts, and not as they appear in the body; these are the genuine living faces which, when man passes out of the world; put off the material face as somewhat dead, 5102. The natural mind is as a face or faces representative of the spiritual things of the internal man, that is to say when they correspond together, 5118, compare 3573. The faces of spirits and angels are formed according to the exterior natural mind, which is an interior face, in which the intentions or ends image themselves, as affections and thoughts in the face of the body, 5165, 5168. The face is so formed that a person may discover by it what is the disposition of another towards him; with the ancients the face corresponded to the interiors, as it does with the angels, for they think nothing but good, 5695. Inasmuch as affections and thoughts are denoted by faces, it signifies also desires; and hence evil with your faces (or before you) denotes that there is no good in the desires, 7666, compare 5102. In like manner the parts and functions of the face correspond to various things of affection, as the eye to the understanding of truth, and c., 9048. See the seriatim passages on the correspondence of the eye and light, 4403-4421; the nostrils and smell, 4622- 4634; the ears and hearing, 4652-4660; and on the tongue and the sense of taste, and the face generally, 4791-4805. In general terms, the face signifies all the interiors of man, thus the affections, as those of grace, of favour, of benevolence, of aid, and the contrary of these, as inclemency, anger and revenge; hence whatsoever is in the person himself and from him; on this account the word is of so wide application in the original Hebrew, ill. 9306.

2. The faces of the abyss denotes the cupidities and falses in which man is, 18. The faces of the waters, the knowledges of good and truth remaining with him, 19. Also truths from heaven, 10,465; and in the opposite sense falses, 789. The faces of the ground denotes man's state when the goods and truths of faith can be inseminated, 872, 566, 90, 91. To be dispersed upon the faces of the earth denotes not to be received and acknowledged, 1309. Hiding from the faces of Jehovah denotes the evil fearing the dictate of conscience, 222. The face or countenance being lifted up signifies that man is in charity; its falling, that there is no charity with him, 358, 363. It was customary with the ancients to fall upon their faces when they adored in token of interior humiliation, 1999; and also to bow with their faces to the ground, 2327. Truth is as the face of good, and the variations of truth by which it becomes manifest are as numerous as the varieties in the human countenance, 3804. The faces of the cherubim one towards the other denotes the mutual intuition and conjunction of truth and good, 9516. Haran dying on the faces of his father Terah denotes the obliteration of interior worship, and its becoming idolatrous, 1366. The angels looking to the faces of Sodom, the evil interiors discovered, 2219, 2456. Ishmael falling upon the faces of all his brethren (dying), the end of that representation in contentions concerning truth, 3277. Thamar veiling her face, that interior truths could never be discovered to the Jewish nation, 4859-4866. Moses covering his face, that the interiors of the church, of the Word, and of worship could never be known to them, 10,701. Rebecca veiling herself, the appearances of truth first discovered to the rational man, 3207.

3. When predicated of Jehovah or the Lord, faces or face signifies mercy, peace and all good, 222, 223, 358, 387, 2434, 4369, 5585, 5706, 7599, 8867, 9306, 9545, 9546. Thus it denotes heaven itself, or the Lord's presence with men and angels, who receive these gifts, 9545, 9546; compare 10,577. Strictly, the faces of Jehovah denotes the divine love, 5585, 9212, ill. 9936 or the divine good of the divine love, and the divine truth of that good, sh. 9306. In the opposite sense the faces of Jehovah denotes the contrary of love, mercy, peace, and c.; thus wrath and punishment, sh. 9306. The Lord lifting up his face or countenance upon any one denotes that he is gifted with charity from the divine affection of love, 358, 4796. To cause his face to shine signifies that he has compassion; to elevate his faces, that he gives peace, and all from mercy, 5585. Not to see his face, or the hiding of his face, denotes that there is no compassion, thus no mercy and conjunction, 5585, 5592, 5816, 5823. How it verges upon the signification of faces in the opposite sense, 7599. To see the faces of God, or to see God faces to faces, signifies the sustaining of the most grievous temptations apparently from the divine, by approaching him interiorly, 4298; ill. 4299. It is said that no one can see Jehovah face to face and live, on account of the contrariety between the evils and falses of man, and the holy good and truth of the Lord, 4299; ill. 6849. I have seen God faces to faces, in the internal historical sense, denotes that he was only representatively present, and not as he is with the regenerate, 4311. The divine itself can never appear by any face, but only the divine human; hence the angel of faces denotes the divine mercy in the Lord's divine human, 5585. To cover the face at the sight of God signifies the interiors protected, lest the presence of the divine should injure them, ill. 6848, 6849. To turn away the face is predicated of Jehovah, but it is man that turns himself away, not the Lord, 7599, 10,579, 223. They who are in good from the Lord turn the face continually to him, 9517; ill. 10,189, 10,420. Over against the face or in front, when heaven is signified, denotes what is eternal, being perpetually in sight of the Lord, 9888, 9894. Jehovah's speaking face to face with Moses denotes the conjunction of the divine internal and the divine external of the Word, 10,554. The face of Jehovah denotes the divine interiors of the Word, of the church, and of worship, 10,567, 10,568, 10,579. The Lord in heaven is the face of Jehovah, by which alone he can be seen and approached, sh. 10,579. The face of Jehovah is the divine truth in heaven, thus also mercy, peace, and every good, 10,579. The Lord as to celestial good is denoted by the shew-bread, or bread of faces on the table, 9545.

FACES OF THE WATERS [facies aquarum]. See FACE (2).


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 749

       FACULTY [facultas]. Man has two distinct faculties, will and understanding, 2930, 5194, 5835, 6148; ill. 9050, 9835. Originally the will and the understanding made one, which was the characteristic of the celestial church, but they are now separated, which is the characteristic of the spiritual church, 2930, 5835. These two faculties are receptivities of spiritual heat and light, which are love and wisdom or good and truth, 5194, 9835. By regeneration these two faculties are conjoined again, so that the regenerate are made truly men, 5835, 9050. Man would have no faculty for the reception either of truth or good, if the good of love did not flow in from the Lord, 6148. The faculty of receiving the influx of good from the Lord is formed where it can flow out again, thus in the external man, 5828, 6148. The faculty of reception is good itself, and is denoted by substance, 4105. All the human faculties are included in good and innocence, for it is from innocence that good is good, and from good that truth is truth, 2526. Among the eminent faculties developed in man after his separation from the body is that of perceiving the signification of representatives; and also of expressing in a single moment what it would take hours to explain in this world, 3226. The state and faculty of becoming wise is in all good, however simple, 3820, 5527, 5623. The faculty of thinking compared by the angels to the faculty in the viscera of acting according to the form of the fibres, from experience, 3347. The faculty of willing and thinking constitutes the whole life of man, for it is only into these faculties that life flows, 4151. The faculty of imagination and perception is duplex, for it is excitable by the light of the world and the light of heaven, hence the genius and argumentative powers of many who are in no illustration, because not in good, 4214. The interior man is in the faculty and potency of correcting the exterior, and not of willing and thinking what the latter sees from his phantasy and appetites from cupidity, 5127. The faculty of receiving truth is proportionate to the reception of good, because the Lord flows in with good and with that faculty at the same time, 5623. The faculty of wide contemplation, or intuition of universal ideas, does not hinder the distinct perception of particulars; such is the common voluntary sense enjoyed by the more wise, 4329, 5527. The measures of the various faculties of understanding and perception are proportionate to the elevation of the thought above sensual things, thus to the degree of intuition from interiors, 6598. Those who me undergoing regeneration are introduced into angelic societies, and are continually acquiring a faculty of more extensive and more elevated perception, 6611, 6612. See EXTENSION. With those who are not regenerating, the interiors are only so far manifest as they sustain the faculty of confirming evils by means of falses, ill. 7442, 9256. Every one has his measure or capacity, which can only be filled either with goods and truths, or with evils and falses; that measure is his faculty of reception, ill. 7984. Those only are in the faculty of receiving goods and truths who live a life of charity, and all such are saved notwithstanding the infestations and temptations to which they are subject, 8321. Charity, however, is not saving on its own account, but in virtue of its yielding to divine influx, which faith without charity will not, 8321. The faculty is contained in good, but it only comes into any determinate operation by truth, and when so determined it becomes an actual potency, 9643. The faculty of receiving the threefold influx of heaven consists in the voluntary, the intellectual and the scientific forms of man the voluntary part receives celestial influx or good, the intellectual, spiritual influx or truth, and the scientific, from which depend external thought and imagination, closes these together, 9915; compare 978. The faculty of knowing, of thinking, and of understanding is derived from intellectual truth, which is like a light flowing in by way of the internal man, and illustrating all that it meets with in the external memory, 1901- 1906. This light confers upon every one the faculty of perceiving divine truths in proportion as he desists from evils, 9399, compare 6598. See THOUGHT. As to the inversion of the faculties below the internal man by reason of hereditary evil, 1902, 1999. See EVIL (2).


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 750

       FAITH [fides]. 1. What faith is. The essence and life of faith is the Lord, 30, 256, 290. Its first form is in the memory, which is scientific faith; its next in the understanding, which is intellectual faith and its next in the heart, which is the faith of love or saving faith, 30. Love and faith are the two luminaries kindled by the Lord in the internal man-love in the will, faith in the understanding, 30, 31. Faith is not only the knowledge and acknowledgment of all things embraced in the doctrine of faith, but it consists especially in obedience to them; thus in love to the Lord and the neighbour, 36. There is one only life which is the life of all things, and this life can only be given by faith in the Lord, 290. The end of all the science, knowledge, and doctrine of faith is charity, and as the end constitutes the thing itself, charity is the real constituent of faith, without which it is nothing, 344. The knowledge of the things of faith or belief is only science, but faith consists in acknowledgment, the very principle of which is charity, 654. Faith is the form of love or charity, and derives its quality from the quality of the love, 668. Only to know faith is of the memory, its acknowledgment implies rational consent, which is induced by certain causes, and for the sake of certain ends; but to have faith is of the conscience, that is, of the Lord operating thereby, 896. Faith is the acknowledgment of the truths and goods of faith, and is not external but internal, being of the Lord alone operating by charity, 1162. The love of the Lord and the neighbour constitute faith itself; the knowledge of faith is only given for the sake of this love, 1176. In the common acceptation of the term faith is all that the church holds in respect to doctrine; but the genuine tenets of faith, which constitute the internal church, flow from the life of charity, 1798. By faith, in the Word, nothing but the love of the Lord and the neighbour is signified, thus a life according to these principles, 2116. All the ordinary notions of faith proceed to the thought and no higher; yet all salvation and all associations in heaven are according to life, and such as do not convene therewith perish, 2228. Faith is the perception or thought of the mind concerning the quality of love or charity; thus faith is the same thing in the understanding as charity in the will, ill. 2231, 2261. There is a persuasive faith, or conviction of truth grounded in the proprium before man is reformed and regenerated, which is most difficult to soften and eradicate; so far as man is in this persuasive faith he is stupid and inaccessible to the truth, 2682, 2689, end, 2694, 3427. They who are in any doctrine, and not at the same time in the good of life, cannot but be in a persuasive faith, 3427. They are in a persuasive faith, who believe and love their doctrines not on account of serving their neighbour, but on account of the honour or gain thereby accruing to them, 3865, 8148; and seriatim, 9363-9369. They who are in evil, notwithstanding their being in persuasive faith, are still in the falses of their evil, 7789. See PERSUASION. The degrees of faith are those of influx, intellectual, rational and scientific, and faith of each degree is spiritual when grounded in good, 2504. The truths of faith can be received by the evil, but in this case faith is like the light of the sun without its heat; that good or charity is really spiritual heat, and faith spiritual light, 4180. Concerning faith in the understanding and faith in the will, denoted by Reuben and Simeon, 3863. By faith, when distinguished from charity, is meant the truth of doctrine, like that of the Apostles' Creed for example, and according to the common acceptation of the term, for saving faith is believed to be the faith that men have in truths, 3868- compare 4690. There are few who know that faith is confidence, and among those still fewer who know that faith or confidence is from charity, 3868. Truth and faith are expressed by the same word in the Hebrew tongue; and truth in the ancient church is the same as faith in the new, 4690. To have faith spiritually is expressed in the historical parts of the Word by believing or confiding in regard to natural things, ill. 6970. Faith in an eminent sense is confidence, 6272, 9242. Faith is an internal affection for truth and good, not for the sake of doctrine, but for the sake of life, 8034. Faith insinuated externally, as a faith grounded in miracles or depending on authority, is merely natural, and sometimes sensual; thus it cannot be ascribed to the Lord; but if there be the truth of innocence in it, that is from him, and is accepted, 8078, compare 4047, 7290. Faith is made spiritual by the affection of truth and good for in this case man is illustrated by the Lord according to the quality of his affection, or his end in learning the truth, when he reads the Word, 8078. Faith can only accord with the life; if the life is evil, it is a faith in the false principles of evil, and tends to hell, thus it is a damned faith, 7778, 7766. Every one who thinks rightly may know that the life of faith constitutes the spiritual man, but then it must be the life of his love, 7779. Faith never becomes faith until man wills the goods and uses to which it leads, and from willing does them, ill. 9224. The faith that saves is to believe in God, which is to know and to do, but to believe in what is from God, which is to know and not to do, is not saving, 9239, 89243. A genuine faith or confidence cannot be had by those who are not in charity, for their hearts are not towards God, but towards themselves and the world, 9240, 9241. The appearance of confidence and faith with such at the hour of death and in sickness arises from self-love and the fear of hell, 9242, 9243. All who are in celestial love have confidence that they are saved by the Lord; this faith or confidence of theirs briefly expounded, 9244. See LOVE, CHARITY. The Lord so often asked concerning faith when he healed the sick, because the acknowledgment of the Lord, and that all salvation is from him, is the first principle and beginning in man of life proceeding from the divine, sh. 10,083.

2. Its connection with truth. The spiritual angels confirm faith by intellectual, rational, and scientific truths, but they never conclude from these concerning faith, 203. The celestial love which continually flows in from the Lord can only be received in truths, 2046. Conscience itself is formed by the truths of faith, and it is by the conscience of what is true and right that man becomes regenerate, 2046. They who are simple-minded, and live according to the common truths of the moral law, are easily imbued with the truths of faith, if not in this life, in the next, 2049. The doctrinals or knowledges of faith are highly necessary to form the life of charity, insomuch that there can be no life of faith without them, 2049. The truths of faith are never really acknowledged as truths unless they are implanted in charity, 2049. It is by the truths of faith that man proceeds to conjunction with the Lord, for they are the vessels into which He flows with good, and thus gifts the man with conscience, 2063, 2189. See VESSELS. The good of life, or the common good of the Gentiles, is as the field or ground in which the truths of faith are inseminated, 3310. Man's regeneration is effected by the insinuation of truths into the good of life, and according to the quantity and quality of such truth is his internal good or charity, 2189, 2190. Goods are actually born and formed by the truths of faith, which enter by myriads of myriads into his state as to goodness and holiness, 2190. They are saved who are affected with the truths of faith for the sake of good the whole life of faith is nothing but this 2442. In as much as the truths of faith are implanted in charity while man is regenerating, it appears as if he were regenerated by truth, but truths derive all their life from good, 2189, 2697. It is the influx of good or charity, like the genial heat of the sun, which makes the truths of faith inseminated in the external man flourish and multiply, 1016. The truths of faith effect entrance into the memory through some delight of the affections, otherwise they are not received, 1484, 1487, 3040, 3066; ill. 3336, 4018, 5893. They recur to the memory as often as the affection recurs, and take their place in series with many similar truths and affections, 3336, 5893. The affections with which truths are thus conjoined and associated spring from the love of the Lord and the neighbour as their fountain-head, 4018. Unless the truths of faith are conjoined with the good of the rational man they can have no life in them, ill. 3146. The truths of faith cannot penetrate inwardly where there is incredulity, for incredulity as it were limits and drives away truth, even when a man thinks he believes, 3399. The truths of faith cannot be accepted and conjoined to good except with those who are in the good of charity or love, ill. 4368. They cannot be conjoined because there is not one end to which they all tend, and the falses of evil always enter and separate them, 5440. When conjoined by good they constitute a fraternity, as represented by the sons of Israel, 5440. Not only the confidence of faith, but the truths of faith are insinuated by the Lord, though it appears as if they were procured by man, 56641. They are procurable by man as mere knowledge or things of the memory without such influx, and hence even the worst of men can know them; but it is one thing to know and another to believe, 56642. They who receive the truths of faith from the Lord intend nothing else by them but uses or exercises of charity, 5664 1/2. Unless the truth of faith become the good of faith by willing and acting it, it is of no use, and is dissipated in the other life, 5820. Scientifics and truths that are not believed are rejected to the sides or ultimates, thus they are the lowest things, 5886. In things spiritual beginning is to be derived from the truths of faith, not from scientifics; if from the latter, man is led into falses and negatives, 6047. Commencement is to be made from the doctrinals of the church, then the Word is to be scrutinized from the affection of knowing truth, otherwise all truth would be accepted as genuine from the soil in which it is propagated, and from its birthplace, or because the teachers of the several churches represented it as true; afterwards it is allowable to confirm those truths by scientifics, 6047. Scientifics of every name and nature are not to be rejected, but conjoined to the truths of faith, and this by the prior way of faith, in which the affirmative reigns universally, 6047. See SCIENCE. The truths of faith effect nothing unless charity be insinuated into them by the Lord; evils also are in the continual effort to falsify truths, 7342. The truths of faith are falsified in essentials by holding that faith without charity is saving, even at the last hour of life; and from essential falsifications are derived secondary falsifications which affect the neighbour, from these, others still more remote, and so on in series, 7779. The truths of faith are terminated in material ideas derived from the world both with the good and the evil; but in the one case they illustrate them, and assume a beautiful form, in the other they are immersed in them and deformed by them, 7506. Faith being the very initiament of spiritual life, care is to be taken lest it be extinguished; hence the principles of faith received by those who are not illustrated, even though they may be untrue, are not to be rejected without the fullest intuition, 9039. The spiritual church consists of two classes,-those who are in the truths of faith or doctrine only, who are signified by the servants of Israel, and those who are in the affection of charity corresponding thereto, signified by the freemen, 8974. They are servants who do good from the obedience of faith, and not from the affection of charity, 8987, 8988, 8991. See OBEDIENCE. The same difference exists between the truths of faith themselves and the good of charity, for the former are intended to introduce the man of the church into the latter, thus to minister and serve, 8974. They who are only in the truths of faith, and not in good according to those truths, are in the ultimates of heaven, and constitute the skin, 8980. Good cannot be conjoined to those who are only in the truths of faith, but only occasionally adjoined as a means of confirming such truths; illustrated by the contrast of concubinage and the marriage of good and truth, 8981, 8983. Both the amendment or the purification of man and his regeneration can only be effected by the truths of faith, influx from the Lord being into what man knows; illustrated by ablutions and baptism, 9088. The life of truths or faith is from good, and good has its form, thus its quality from truth, illustrated by a fibre containing the animal spirit, and a vessel in which is blood, 9154, 8530. Many of the learned who were acquainted with the truths of faith are in hell, while others who were not in truths, indeed, who were in falses, are in heaven; the reason is, that the former were not in good, sh. 9192. Truth desires good, that is, it desires to do good and be conjoined to good, ill. 9206; sh. 9207. The truths of faith are all that a man knows of spiritual things, and they become the goods of faith when some end or use is entertained in such knowledge; with the regenerate man the goods of faith are succeeded by the goods of charity, 9230. The truths of faith are received in the understanding, the good of charity in the will, ill. 9300. They respectively make the life of the understanding and the life of the will, which with the regenerate constitute one mind, 9300. The case argued with those who hold that the truths of faith are simply to be believed, because the natural man cannot understand them, 9300. The Lord enters by the life or soul into the truths of faith; hence there is no conjunction with the Lord unless the life accord with them, 9380. They who possess the truths of faith only in the external memory wander about in the other life among rocky places and woods; they who possess them in the interior memory among cultivated hills and gardens, 9841. The truths of faith when grounded in love are alive, for they are what love dictates thus they draw their esse from love, 9841. They are affections of the life, and exist together in the order of families; but there are secondary truths situated more remotely, which serve for their confirmation, 9841. See TRUTH, GOOD, REGENERATION.

3. Its connection with charity. Love and faith make one in the internal man, as heat and light in the external, and can never be separated, 30, 34. The only life is the life of love, and the angels know of no faith but the faith of love, 32. Those who are in the life of love are also in faith, for faith is the proceeding of love, 34. They acknowledged no faith in the most ancient church but the faith of love, and were even unwilling to name faith, 32, 393. After being separated and thus converted into doctrine, it was preserved in order that charity might be restored by it, 394-396. Charity and faith ought not only to be together, but charity ought to have rule over faith, 363, 364. The brotherhood of charity and faith was represented by Abel and Cain, by Esau and Jacob, by Manasseh and Ephraim, and by Zarah and Pharez, 367. They in whom faith exists without charity are not likened to brethren, but to fools, 367. Faith without charity is mere knowledge, which even the devils may have, but charity is the saving bond between the Lord and man, 379, 389. There is no faith without charity, for charity is the goodness of faith, and acknowledgment its verity, 654. There is no reality and holiness in faith unless it be the offspring of charity; for the Lord is in love or charity, and man himself in faith separated therefrom, 724, 904. The operation of the Lord by means of charity or conscience produces faith, hence these things are inseparable, 896, 1076, 1077, 1162. In heaven all are regarded from charity and the faith thence derived, 1258. The faith of charity which is genuine faith, conjoins man to the Lord, and thus the heavenly kingdom is for those who are in that faith, ill. 1608. Good works, charity, love to the Lord, and the Lord himself are to be understood in the several senses of the Word by the fruit of faith, and these should always be within one another, 1873. Man can never be regenerated by faith without charity, for it is the means by which his new will is formed, 989, 2046. A true knowledge has respect to charity as an end, 2049, 2116. Faith separate from charity is as the light of winter, which produces neither flowers, fruits, nor harvest; but faith grounded in charity is as the all-productive light of spring, 2231, 3146, 3412, 3413. Heat and light in the natural world actually correspond to love and faith in the spiritual, insomuch that their qualities and effects will admit of a strict comparison, 7082-7084, 7625, 7626. Charity and faith differ from one another as good and truth, or willing well and thinking well, ill. 2231. Truth is not truth without its essence, which is good; in like manner faith is not faith without charity, 2429, 2435. The truths of faith do not save, but the goods which are in the truth, 2261. The acknowledgment of truth cannot be given, thus neither faith, unless man be in good, 2261, 2343. Faith is never given but in its life, which is love and charity, 2343, 2349. The acknowledgment and faith of good and the Lord is never given to those who are in the life of evil, but only the knowledge, 2357. No one can be admitted into heaven by thinking only; neither do those who have only thought concerning good and truth suffer themselves to be instructed, because the life of evil opposes, and is not receptive, 2401. They who are principled in the good of charity easily receive the truths of faith in the other life, 2049. The life of faith consists in being affected with the truths of faith for the sake of good; hence they are saved who are in faith, provided there be good in their faith, 2442. The good of charity acknowledges its own truth of faith, and the truth of faith its own good of charity, thus they are always correspondent to each other, 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5835, 9637. The end of the agreement between the state of man as to truth and his state as to good is, that the truth of faith and the good of charity may be conjoined, 3834, 4096, 4097, 4301, 4345, 4353, 4357, 4364, 4368, 5365, 5835, 7623-7627, 7752-7762, 8530, 9258, 10,555. Charity is not genuine unless there be faith, nor faith unless there be charity, 2839. The confidence called saving faith cannot be given except in good of life, 2982, 3868, 4352, 4683, 4689, 5826, 6272, 6578, 9242. They who are principled in love to the Lord, thus in the good of charity and the good of faith, have confidence, with others, the so called confidence of faith is spurious, 3938, 5826, 5963, 6578, 7762, 8240, 9241, 9244, 9245. The conjunction of the truth of faith with the good of the rational man is wrought by affection, ill. 3024. The fruits of faith are fruits of good, which is of love and charity, 3146. As light without heat produces nothing, so the truth of faith produces nothing without the good of love, 3146. The spiritual, not having the perception of the celestial man, parts off divine truth from the rational mind, and considers that all good and truth in the latter are of their own proprium; hence they are willing that things of faith should be simply believed without any rational intuition, 3394. They who make faith essential, not charity, may be in the good of truth, but they are not so in heaven, or conjoined to the Lord, as they who are in the good of charity, 3459. They who do good from faith, and not from charity, are comparatively remote from the Lord, but there is some conjunction of their doctrinals with the internal sense of the Word, 3463. The Word is unclosed when love to the Lord and charity towards the neighbour is assumed for the essential, but it is closed when faith is so assumed, 3773. The truths of faith are nothing without the affection of good, ill. 3849. Faith is the external of charity, and charity the internal of faith, 3868. The progress of regeneration is from externals to internals, by the accession of faith to the will, where it acquires life, for it is only by the new will that the Lord can flow in, 3870. The truths of faith cannot be accepted or conjoined to good, except with those who are in the good of charity and love ill. 4368. Unless faith be conjoined to good it either becomes no faith or is conjoined to evil, whence comes profanation, 6348. Seriatim passages on the conjunction of good and truth, or of charity and faith, and what is man's quality when they are conjoined, and what his quality when they are not conjoined, 7623-7627, 7752-7762, 7814-7821, 8033-8037, 8120-8124, and before every succeeding chapter. Charity enters by an internal way into man, faith by externals, 7755, 7756. The conjunction of charity and faith is effected in the interior man, where good adopts to itself truth, 7757. By this adoption. faith itself becomes charity 7758. It is charity as to essence, 9783. The ground of its conjunction with charity is its own quality as an internal affection for truth and good, 8034. Before regeneration the life is according to faith, because charity is not yet known from affection, but only from doctrine; after regeneration it is formed according to the precepts of charity, 8013. Those who are in the former state see truths obscurely and from persuasion concerning the doctrines of their own churches; they who are in the latter state are in clear perception, and see truths from illustration, 8013. They who are principled in charity are humble and willing to be the lowest; they who are in faith, proud and desirous of acquiring power, 8313. Various comparisons illustrating the difference between charity as the life of faith, and faith as the form and vessel of charity, 8530. The understanding is the recipient of the truths of faith, and the will of the good of charity, ill. 9300, 9930, 10,064. Hence charity and faith separated from one another are like the will and understanding separated from one another, and there is nothing of which heaven and the church can be predicated unless they make one, 10,555. See CHARITY. The fruits of faith, as they are called, are its very principium, thus its first and last end, sh. 9337. See FRUITS FIRST.

4. Faith without charity. They who separate faith from love do not even know what faith is, for they suppose it to be mere thought grounded in certain doctrines, while it consists especially in obedience, 36. Those who separate faith from love, also separate it from charity which is the offspring of love; how the love of self conspires with it in this case, 362. When charity is disjoined from faith, the Lord is also disjoined, and whatever a man then thinks is false, whatever he wills, evil, 389. Faith can never conjoin the Lord and man without charity, for so it is mere knowledge and thought, which the devils themselves have, 379. When faith was first separated from charity in ancient times it was provided that it should be the means of acquiring charity again, illustrated by the preservation of Cain, 391. On this account, faith is inviolable even when so separated, 395, 396. When faith is separated from charity, it is occupied by man himself with his worldly loves in place of the Lord, and hence it is unsanctified, 724. Faith with a man without charity is like a bird hovering about a corpse, 916, 1834. They who have faith without charity procure to themselves a false conscience, so that they continue to live in their evils, and still hope to be saved; hence the present state of the Christian world, 916. They who make faith alone essential to salvation do not even care about charity, and do not see, as it were, the many things that the Lord said concerning it, 1017. Conscience and charity are inseparable, but they who separate faith from charity have no conscience, 1076, 1077. Their notions of justification by faith are vain and illusory, ill. 2116. There is no salvation by faith without life, for such faith only pertains to the thought, and all thought that is not grounded in life perishes, 2228, 2401. Faith at the present day is of such a nature as to extinguish and pervert all perception of love to the Lord, and charity towards the neighbour, 2343. With those who establish as a principle that alone is saving, truths themselves are contaminated by falses, and they at length lose all power of perceiving truth, 2383, 2385. Faith was first separated from charity when man began to indulge in self-love and hatred of others, for they then began to look to the doctrines of their religion for salvation, and to distinguish them as their faith, 2231. They who are led to think from doctrine that faith alone saves, and are yet in the good of life, thus, who are Christians in heart, are in the Lord's spiritual kingdom, 2442, 3242, 3459, 3463, ill. 7506, 7507. Without charity at all faith is no faith, but only the science of the knowledges of faith, and in the other life it perishes, 654, 724, 1162, 1176, 2049, 2116, 2228, 2349, 3849, 3868, 5820, 6348, 7039, 7766, 7778. The life of faith remains, but not the doctrine of faith without life, 3242. The doctrinals of faith alone are destructive of charity, 6353 8094. They who separate faith from charity cast themselves into falses and evils, the state of such was represented by Cain, by Ham by Canaan, by Reuben, by the first-born of the Egyptians, by the Philistines, and by Tyre and Zidon, 3325, 8093, and citations, 7097, 7317. The errors and falses into which they cast themselves exemplified, 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224. They who are in faith alone appear in light, but in the light of winter, which is turned into darkness, so that the mind is stupified when they approach towards heaven, 3412, 3413, from experience 4416. Hence, a state of no faith is signified by evening and night, 22, 709. They who are not in charity but only in the science of the knowledges of faith have no perception of the internal sense of the Word which treats of love and charity, 3416. They deny the internal sense, because they make faith the essential of the church, and call good the fruit of faith; when yet love to the Lord is the tree of life, charity and good works are the fruit thence derived, and faith and the things of faith its leaves, 3427, 4663. The word is closed to such because all the law and the prophets hang on the two commandments of love to God and man, ill. 3773; how they also defile the sense of the letter, 4783, 8780. Faith without charity is vile and filthy because it copulates with the evil affections, ill. 3870. It is not faith but the life of faith, or the fruit of faith, that is saving; and they who are in the life of faith easily receive the faith itself, if not in the body yet in the other world, 4663. When faith is put before charity, divine truths are also put away, and rejected to the lowest place, 4673. The so-called confidence of a spurious and false faith can exist with a life of evil, 4683. They who are in faith alone cannot possibly adore the Lord in his divine humanity, but in heart deny him, 4689, 4730. The false doctrinals that spring from faith alone are those of immediate justification, admission into heaven by mere grace, and c., 4721, 4783. How the false principle, that faith alone is saving has risen from evils of life, and from a disinclination to discern in what a life of charity really consists, 4730. The simple know and acknowledge what charity is, not what faith separate is, 4754. They who are in faith alone give false interpretations from the Word, the literal sense of which is intended as the means of initiation into the internal sense, ill. 4783. Certain spirits described who, in the life of the body had received the truths of faith but lived in evil, how they abuse such truths to obtain dominion, and c., 4802. How many errors, not only infecting doctrine but life, have arisen from the one capital error that faith alone saves or from the more ancient form of the doctrine, that truth is superior and prior to good, 4925. The errors of faith alone have proceeded much farther and wider than those of the superiority and priority of truth, 5351. Faith without charity is dead, and all who were principled in such faith, and did not live the life of charity are in hell, 5351. Such are they who infest the well-disposed of the spiritual church in the other life, as signified by the oppression of the Israelites by the Egyptians, 7097, 7107, 7110, 7126, 7142, 7280, 7317, 7498, 7502, 7506, 8049, 8096, 8132, 8165, 8364, 8528. To this purpose they abuse the common truths of the word, for all such infesting spirits had belonged to the church, and thus were acquainted with the Word in the life of the body, 7127, 7502, 7545, 7926. The difference between such troths with them and with those they infest, ill. 7506. See EGYPT. Faith is held to be in the first place before regeneration because it can be sensibly apprehended, but the good of charity is not apprehended until after regeneration, 6269. They that are in evils of life are either in falses as to faith, or in no faith, or utterly opposed to faith, 7627. Faith alone carries damnation along with it, and is damned when it is applied to patronize evils and falses, 7766, 7778. When the life is evil, the faith is necessarily a faith in what is false, and consequently tends to hell, 7778, 7950. He who is in evils of life may indeed confirm himself in the doctrinals of his church, but he cannot be illustrated so as to discover whether they be true, 7950. When faith alone is taken for a principle, it is owing to evil of life, for the false is always concealed with the evil, ill. 8094, 7627. From the false principle that faith alone will save proceed numerous other falsifications, 8094, 8313, 8765. Such falsifications are in regular series, the first kind affecting the essentials of faith, the second affecting the neighbour, and c., 7779. See FALSE. Faith without charity is like a blood-vessel or a fibre without the blood or the animal spirit, and c., 8530, 9154. They who are in faith alone see nothing but what confirms their sentiments when they read the Word, 8780. They are in darkness, because they separate goods from truths, ill. 9186. Faith alone is acknowledged in ignorance of the fact that all things in the universe have relation to good and truth, and their conjunction; thus, to the two human faculties of will and understanding; how many errors are grounded in it, 9224. The apparent faith or confidence of the evil when life is endangered is not genuine, for a genuine faith consists in believing the truths that are from God, 9243. See CONFIDENCE. Faith separate from charity is not a new thing, for it is repeatedly described in the Word by persons separated, cursed, or slain, 8093; see above 3325. Where they dwell in the other life who are in faith alone, their numbers, and c., 8096, 8099. See EGYPT, HELL.

5. In respect to the Church. In the most ancient church no faith was acknowledged but love, nor were they willing to name faith, 32, 202, 337, 393; ill. 2715, ill. 2718, 4448. They never inquired what truth was, but they perceived it from good, 3246. When this state of perception from love existed no longer, faith was adjoined to charity, as the means of procuring conscience to man; in this conscience was the church after the flood, for the most part, and the primitive church, 393, 1834. The ancient church was principled in charity, and its means of arriving at charity was the truth of faith, hence truths began to be inquired into and discussed, 4448. By a further corruption, faith and charity were disjoined, thus conscience perished, and faith became dead, 1076, 1077. After this the knowledges of faith were retained, and hence proceeded the corruption of all worship, 1162, 1163, 1167, and sequel. The ancient church which existed after the flood was one church, though there were differences of doctrine and ritual, so long as the faith of charity remained, 1799. By faith, in its general sense, is meant the doctrine of the church, but as charity is the internal of the church such doctrine ought to be the doctrine of charity, ill. 1798. The faith or doctrine does not constitute the external of the church but a life according thereto, thus, according to the internal, 1799. When the church is resuscitated by the Lord, it is at first in innocence and charity, but charity is separated and vanishes away as evils creep in, and thereby falses of faith, ill. 1834, 1835. At this day, churches are distinguished by their doctrinals only, which they preach up as constituting the church, while they defame, and despoil, and rend one another like wild beasts, 1844. Such are they who are signified by the uncircumcised, for they make faith all, and charity nothing, 2049. The system of referring all doctrine and religion to faith began to prevail as soon as the human race began to will evil to one another, 2231. All mankind, Gentiles and Christians, simple and learned, young and old, are, by the providence of the Lord, bent to the good of life by the good of their faith, 2364. When the knowledge and thought of faith is made the essential of the church, and not the good of faith, it is a divided and false church, 2982. There is no church, unless the doctrinals of faith be implanted in the good of life, 3310. Every church is at first founded in love and charity, but in course of time it declines from the good of love to faith, thus from life to doctrine, and then the Word is closed to it, ill. 3773. When the church derives its beginning from faith, it has no regulator but the understanding which is influenced by the loves of self and the world; but a church beginning from charity is regulated by good from the Lord, 4673. As the church turns aside from charity to faith, and at length to faith alone, it makes a saving faith consist in confidence, which cannot be genuine with the evil, 4683, 4689, 7762. By what steps a church proceeds in this decline, 4730. Into what contradictions a church, principled in faith alone, necessarily comes; and that it is no church, ill. 4766. How deficient it is in the actual end of all faith and doctrine, 5826. What discussion and strife prevails concerning the truth, and thus, how the church, at last, perishes, 6272. The difference between the truths and goods of the church in those that are saved and those that are damned, ill. 7506, 7507. True worship is worship from the good of life, which is made spiritual by conjunction with truth; worship from truth only is a mere ceremony, 7724. See WORSHIP. All things of the church have respect to charity and faith; to charity as the first and active force, and to faith as the reactive and passive, 7752-7762. The genuine truths of faith can be given in the church because it possesses the Word, which those out of the church do not, 7759. The doctrine of faith alone is not a new thing in the church, but has always prevailed along with evils of life from ancient times, 8093. It is represented under various names in the Word, and first by Cain, 337, 340, 1179; afterwards by Ham, 1062, 1063; by Reuben, 3870, 4601; by Simeon and Levi, 3870, 6352; by the Egyptians, 7766, 7778; by the Philistines, 3412, 3413; by Tyre and Zidon, and lastly, by Peter, 6000, 6073, 8093. See each article. The Word and the doctrine of the church are believed by many who do not live accordingly, and all such are in a persuasive faith, which conduces nothing to salvation, 9363. Such is the faith of all those who love the Word and doctrine for the sake of the gain and reputation accruing to them; and the persuasion is stronger in proportion as they aspire after great things, 9364, 9365. Their persuasion appears to them like the truth itself so far as they believe, and preach, and act from the loves of self and the world; but when they are not in the fire of those loves, they do not believe, 9366. They have no illustration whereby to know, neither do they care, whether their doctrine be true, so that it be credited; and they defend faith alone above others, 9367. If deprived of gain and reputation, they recede from their faith, and it vanishes from them after death because it has no inward root in good, 9368. Such are they who are described in the Word as workers of iniquity and by the foolish virgins, 9369.

It is not faith or doctrine that constitutes the church but charity, 809, 916, 1799, 1834, 1844. All doctrine, truth, or faith, is secondary to good, and the appearance to the contrary is a fallacy, 352, 367, 2435, 3030, 3098, 3324, 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925-4928, 4930, 4977, 5351, 6272. The first-begotten signifies the faith of the church on account of the appearance, 352, see the passages collated, 3324, and the illustrations and reasons, 3539, 5351. It so appears to the spiritual man because he is introduced into good by truth, and his perception falls into the obscure light of the natural mind, 6256. The contrary is represented in the history of Esau and Jacob, 3233, 3490 4232, 4336, and the sequel of each. See ESAU, JACOB. It is also represented by Perez and Serug, 4923; and by Ephraim and Manasseh, 6273. See PRIMOGENITURE. All things of faith and charity in one complex, thus all things of the church, were represented by the twelve disciples of the Lord, as formerly by the twelve tribes of Israel, 2129, 3354, 3488, 3858, 6397. Peter, James, and John, represented faith, charity, and the goods of charity, in their order. Preface following numbers, 2134, 10,087; Peter alone faith, 3750, 4738, 6000 6073, 6344, 10,087, 10,580, and preface following 2759. How much of good there would be in the church if charity were set in the first place, and faith in the second; how much of evil is occasioned by the contrary, ill. 6269, 6272. How doctrinals of faith alone destroy charity, ill. 6353. How it was foreseen that the church would decline from charity to faith, and that the truth concerning the Lord's divine human was not sooner revealed on this account, 4689. As to the denial of the Lord by Peter, then representing faith without charity, and the consummation of the church as a consequence, 6000, 6073, 10,087. See CHURCH, DOCTRINE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 751

       FALL, to [cadere]. The faces or countenance falling signifies a change of the interiors, 358. To flee away and fall down signifies to be conquered, 1689. Falling on the faces was a rite of adoration in the most ancient church, and was derived to the ancient church, because the faces denote the interiors of the mind, and to fall upon the faces humiliation, 1999. To fall backwards from horseback is predicated of those who reason sensually and scientifically concerning the truths of faith, and are thereby thrown into the lowest principles of naturalism, 2761, particularly 6398-6401. To fall denotes to be separated, illustrated by Rachel's alighting from her camel, 3203. To fall upon the faces of all his brethren, predicated of the death of Ishmael, denotes the contentions concerning truth in which that representation ended, 3273-3277. To fall upon the faces of his father, predicated of Joseph, denotes influx, 6499. To fall upon his neck, predicated of Esau, denotes conjunction, 4352. See to KISS. The same thing predicated of Benjamin, 5926, and of Israel, 6033. To fall before any one denotes submission, illustrated by Joseph and his brethren, 6567. To fall away from Jehovah denotes to perish, 8831. To fall into a pit, predicated of an ox or an ass, denotes a lapse into error by perversion, 9086, 9163. To fall or be slain, denotes a closing up against internal influx, 10,492. To fall by the sword is to perish by falses, sh. 2799, 4499, 8294, 8902. To fall by pestilence, damnation on account of evil, sh. 7102.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 752

       FALLACIES [fallaciae], arise from the general ideas of the senses not illustrated by particulars, 865. They appertain to the spiritual man to whom the common truths of the Word are accommodated, 865; compare 2053. Examples of the fallacies entertained by those who believe the Word in simplicity, 735, 1874. Certain spirits described who love fallacies, and will hardly be persuaded that anything they perceive is only the appearance of truth, 1376. Many things in nature are known to be contrary to the fallacious appearances presented to the senses, ill. 1378. In like manner, situation and place in the other life are appearances, and some of their phenomena, fallacies, 1380. It is a fallacy of the senses that the eye sees, illustrated by the author's spiritual experience, 1954, 3679. All truths with man are appearances imbued with fallacies, 2053, ill. 3207. It is a fallacy to suppose that man is made rational by sensual and scientific truths, for influx is not inward but outward, 2577, ill. 5119, 6322, compare 2888. All that enters immediately into the thought by sensual media are fallacies; fourteen examples of the leading fallacies both in natural and spiritual things, 5084; other examples, ill. 6948. Such fallacies cannot be rejected, but the intuitions or thoughts, and the affections derived from them, can; examples of rational thought opposed thereto, 5094. The ideas derived from sensual things are fallacies, unless they are illustrated from the interior, 5133. It is the same with spirits n the other life who are subject to numerous fallacies of the senses in consequence of their influx with man; examples, 5858. A further example in the case of subject spirits, 5985. Those who are in truth and not yet in good are in fallacies from lowest nature, ill. 6400. When the evil do evil to themselves, it appears as if it was from the Divine Being, but it is a fallacy like other fallacies, 8282. They who suppose that what they think and will are in themselves are only in fallacies, 9301. All these and similar fallacies are the proximate causes of falses which arise by reasonings therefrom, 1188, 1212, 4729, 7293. See FALSE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 753

       FALLOW-DEER [dama]. See DEER.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 754

       FALSE, FALSITY [falsum, falsitas]-

1. What the false is, and its varieties. Everything according to order has relation to good and truth, and all that is contrary to order, to evil and the false, 3166, 4390, 4409, 4839, 5232, 7256, 10, 122. The springs of all that is evil and false are the loves of self and the world, which are born with the proprium of man, 210, 694, 1047, 4317. See EVIL. False principles are the capital doctrines which conduce to systems, false persuasions are the truths that are made to favour the loves of self and the world, 794, 1192. There are three kinds of falses which owe their existence to reasonings concerning the truths and goods of faith, 1. From the fallacies of the senses, when the understanding is not illustrated, and from ignorance. 2. From the same cause with some cupidity predominant in it, as the lust of innovation or eminence. 3. From the will of evil or lust, which acknowledges nothing to be true but what favours its own cupidity, 1188. There are three origins of what is false, 1. From the doctrine of the church, consisting of the persuasions with which man is imbued from infancy and their confirmations. 2. From the fallacies of the senses, the understanding having little intuition in consequence of the thought being immersed in inferior and sensual things. 3. From the will itself or the life of lusts, the falses springing up from which are the worst and most ineradicable, 4729, compare 1679. The fountain-heads of all falses are two: 1. The various cupidities of the loves of self and the world. 2. The various reasonings from knowledges and scientifics thus, there is the falseness of lusts and the falseness of ignorance, 1212, 1295. These two general kinds of falses described as the false derived from evil, and the false producing evil, 1679, 2243, 5351, 2408, compare 6859. There are falses of life which are produced between falses of reasoning and falses of lusts, 1190, 1191. The evils cherished in will are turned into falses in the understanding, which are the falses of evil, 1573. Falses of evil are all that man thinks while he is in evil, by way of excusing it; falses producing evil are such principles or convictions as allow it to be cherished as though it were not evil, 2243. Falses derived from evil are the very worst of falses, and the evils which they again produce are the worst of evils, for they completely close the internal man, 4729, 4818. Falses of evil are the false doctrinals derived from evil of life, 4832, 6784. Evil and the false of evil exists, when the evil of the will is seen and adopted by the understanding, 10,624. There are falses which contain good, and when this is the case, especially if it be the good of innocence, the false is accepted as truth; on the other hand, unless it contain good, truth itself is not truth, 4736, 6784, 9258, 9335, 9809, 10,109, 10,302; see below, 3993, 8149. It is from the false of evil that infestation is suffered, for the false with the good does not oppose itself to truth, 9304. Falses are so numerous in kind that it is impossible to recount them, 4822. They are as numerous in kind and species as evils, for they are in correspondence with all the hells, which are innumerable, 7574. The common head of falsity which prevails with the depraved in all churches, is varied with every individual according to his life, 4822. Primary falses, and the special derivations of false principles illustrated by the doctrine of faith alone and the dogmas depending thereon, 4721, 7318, 10,659. The evils derived from falses are as numerous as the falses of faith and worship, ex. 7272. Mere falses are the very opposites or negatives of truth, 7351, 7392. The falses by which the spiritual church was infested at the Lord's advent, were of a more direful and persuasive nature than any before or any since, being infused by the Nephilim, who were the last posterity of the most ancient church, and who were not yet cast into hell, 7686. All those who infest others with falses belonged to the church when they lived in the world, and falses with such are more dense and grievous than with others, 7502, 7688, 7926. See EGYPT (2). The false is all that is exactly contrary to the truth, while the falsified is truth itself applied in the confirmation of evil, 8062, 7352. Falsified truth is the false not conjoined but adjoined to truth, profaned truth is the truth and the false conjoined, 7319. The total falsification of truth is when the false begins to reign, thus when man lives according to his innate and acquired evil, and either rejects or falsifies every truth opposed to his delight therein, 7327. Truth is falsified by being applied and brought down to evil, 8094, 8149. The false is the evil itself in form and effigy, 8311, 9192, 9331. The false of interior evil is more subtle than that of evil spirits, and does not assault the truths of faith, but the goods of faith; description of the evil genii from whom it proceeds, and their hells, 8593. The false is all that man thinks he understands from himself; the evil, all that he thinks he wills from himself, 9301. There are falses which do no hurt, falses which hurt lightly, falses which hurt much, and falses which destroy; falses that hurt or destroy derive their origin from evil, 9331. Man is immersed in the falses of evil when his rational mind assents to the evils and falses arising from the fallacies of the senses, and the various appetites and pleasures of the body, 9331. He who separates faith from charity necessarily comes into falses, for even the truth is falsified by its sinister application under the influence of evil, 8087; ill. 8094, 7950. In this way doctrine from the Word is falsified, being like truth in the external form, but false in internals, ill. 9424. The truths of worship and doctrine are falsified, and become mere idols, when ideas of self and the world are adjoined to them, because such ideas transfer the truths from the divine to man, 10,643. In general, falses with those who are in evil are the falses of evil, and their truths are truths falsified, which are dead but falses with those who are in good are accepted as truths, for they are rendered mild and pliant, and applied to good uses; variously ill. 2863, 4736, 6359, 6784, 8051, 8149, 8298, 8311, 8318, 9192, 9253, 9258 9261, 9298, 9304, 10,109, 10,302. The methods by which truths are falsified are three:-1. When those who are in evils of life acknowledge truths of doctrine; 2. When the evil who have been in true doctrine adopt falses; 3. When those who are in evils of life and falses of doctrine adopt truths, 10,648. Such falsifications are signified in the Word by whoredom, 10,648; sh. 2466.

2. The operation and connection of falses. How hurtful the suasion of what is false is; that it hardens the mind against all instruction, 794, 806. The falses of received principles, which do not originate in the will, are still falses, and cannot but lead to evils of life, 1679. Hence there is always a connection between evils and falses, for they all either spring from evil or lead to evil, 1679, 2243; see below, 8318. Every cupidity produces its falsity, which may be compared with the lumen produced by a coal fire, 1666; ill. 8311, 10,624. The sphere of the persuasions and principles of what is false excites confirming falses, and this to such a degree that falses appear like truths and evils like goods, 1510, 1511. Evil spirits cannot operate by such spheres until man procures them to himself by actual life; hence they cannot excite anything of what is false with infants, and with the simple in heart, 1667. They cannot retain any potency either unless there be evils in man similar to their own state, for they are not allowed to think or to speak anything false, except from the evil which is their own actual life, 1695. The evils and falses that flow in from hell can only be appropriated to man by his own act, 3812. From one false principle there flow other falses in continual series, 4717, 4721. When evil is willed, it is confirmed by false thinking, and then falses appear like truths and truths like falses, 4729. Truths are exterminated from the natural mind by falses; and, contrariwise, falses by truths, or the good which truths bring along with them, 5207. Falses and truths, whatever appearance there may be to the contrary, cannot be together, 5217, 7351, 7392. Truth has immense power over the false of evil, because the latter is contrary to the divine potency itself, ill. 6784, 8206. There is no truth, however, but which may be falsified by a process of reasoning; examples of such falsifications, 7318. The evil are permitted to falsify the truths they acquire, in order to detach them from communication with the simple and the good in the other life, 7332. Falses and truths cannot be applied and conjoined except by intermediates, which are fallacies and appearances, such as are contained in the literal sense of the Word, 7344. See FALLACIES. The infernals are permitted to reason from mere falses, but not from falsified truths, because the latter are at length turned into blasphemies; an additional reason is, that the truth and the falsification cannot be together, for the truth rejects it, 7351, 7392. To reason from mere falses is to deny the truth, and assume its very opposite, examples, 7352, 8062. All evil carries the false along with it, hence all they are in falses who are in evils of life, whether they know it or not, 7437; ill. 7577, 7950, 9192. Falses become manifest with such as soon as they begin to think about the truths of the church, and especially about salvation, 8094. They who are in hell cannot do otherwise than speak falses, 7357. The evil cannot but think from evils to falses, for falses are their only means of defence, ill. 7437. It is undelightful to the infernals to reason from mere falses; but delightful to reason from truths falsified by fallacies and appearances, 7392, 7699. Those who are in the falses of evil are brought into anguish by the mere presence of the Lord, thus they are damned and cast into hell, 8137, 8138, 8188, 8227; ill. and sh. 8265. Falses derived from evils appear as mists, clouds, and waters, around the hells, 8137, 8138, 8146, 8220. Such falses, by reason of the evil that is in them, gravitate towards hell, 8279, 8298. Every evil produces its own falsity, and forms itself therein, as the will always forms and effigies itself by the understanding, ill. 8311. The evil and the false really act together like the will and understanding, 10,624. False principles of religion lead to evil, but only with those who are in evil, 8318. The truths which the evil only apply from their memory as means of doing evil, are not thereby commixed with falses, but only when they are made to favour evil by sinister arguments, whereby truth is profaned, 9298; compare 10,109, 10,624. So long as the fires of evil are kept shut up in the will, the understanding can be in illustration; but when they effuse their light into the understanding, the prior light is dissipated, and the apperception of good and truth lost, 9144. With those who confirm themselves in falses, they are arranged in series and connection so as to form the mind itself, 9256. The arrangement of evils and falses thus connected is so intricate and inscrutable, that the angels cannot comprehend it, but only the Lord, 9336. A truth taken from the Word is filled with infinite other truths, and with the evil, with infinite falsities, ill. 9424. See PROFANATION.

3. Their confirmation or removal. Falses are not condemnatory unless they be copulated with evil by a life confirming them, 845, 1295, 4729, 5096. Neither falses nor evils, with which the life has been imbued, can be dissipated, except to appearance, 865-868. With those who become regenerate, falses, though not abolished, are bent to the truths of which they are receptive, 887. Their apparent abolition is owing to their separation from the voluntary part, 895. They are easily separated when they are not conjoined but only applied to good, which is the case with those who live conscientiously, 2863, 10,302. Falses and evils, when they exist together with goods and truths, are not conjoined, much less united to good, but they are adjoined and applied so that goods and truths occupy the centre, and evils and falses are arranged in a wonderful manner towards the periphery, 3993; further ill. 4551, 4552. With those who do not suffer themselves to be regenerated the contrary takes place, for evils together with their falses occupy the midst, and truths are rejected outward, and the further the more divine they are, 4552. Falses are continually in course of removal by truths, from the earliest boyhood to the end of life, but especially with the regenerate, 4551. When evil is willed, it is confirmed by false thinking, in which case the falses themselves may be so confirmed as to appear like truths, 4729, 5033. Those who confirm themselves in falses are no longer in any liberty of electing and accepting truth, but are interiorly imprisoned and bound, 5096. When a false principle derived from evil is confirmed until it becomes a persuasion, it appears hard; from experience in the other life, 6359. The false is not appropriated to any but the evil, because they who are not such make it agree in some way with good; thus its hardness and roughness are not perceived, 8051, 9192. Hence as truths are falsified by those who are in evils of life by being brought down to evil, so falses are made like truth with those that are in the good of life, by being brought to good, 8149, 8311. Hereby such falses are not imputed, but are accepted as truths, 4736, 6784, 8049, 8051. See above (1). Falses with those who are in good can be easily bent to truths, and at length dissipated; but not so with those who are in evil, 2863, 9253, 9258, 10,302. All falses can be confirmed, and when confirmed, they appear like truths, 4741, 5033, 6865, 7012, 7680, 7950, 8521, 8780. When falses are confirmed, they arrange themselves in series and connection, so as to constitute the very mind itself, in this case their eradication is the work of years, for truths and goods must be implanted and disposed into similar order and series by the Lord, or otherwise the life itself would be destroyed, 9256, 9335. How difficult it is to amend the falseness of this state, 9259. Either truths or falses are removed when judgment is formed from doctrine, 9425. Evils and falses are removed by a conformity to the precepts of eternal truth, especially the acknowledgment of the Lord as the only God, and of all good and truth, and all salvation and eternal life as proceeding from him, 10,638. So far as evils and the falses of evil are removed, so far truths derived from good can increase and multiply in their room, 10,675. Evils and falses are removed by the sphere of goods and truths, in which the Lord is present; but they surround it like a wall of waters, with a constant tendency to rush in, 8206.


754


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 755

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 755

       FAMILY [familia]. In the most ancient times men were distinguished into houses, families, and nations, 470, 1159, 1246, 1259, 1261. A nation in the most ancient and also in the ancient church consisted of several families acknowledging one father; a family, of several houses, 470, 1258. See HOUSE, HABITATION, to DWELL. This patriarchal custom was instituted as a means of preserving the church in its purity, and that the Lord's kingdom, thus consociation in heaven, might be represented, 471, 1259. The families thus dwelling together in the most ancient church were in different kinds and species of perception according to their paternity; they contracted matrimony within their own houses and families, and now dwell together in heaven, 483. Consociations in the other life are thus arranged according to the consanguinities and affinities of love and faith, 685, 917, 5598. See CONSOCIATION, AFFINITY. Houses and families denote states of love and charity; nations, of both, 1159, 1251. Families and tongues denote states of morality, and varieties of opinion, 1215, 1216, 1251. Instead of a nation, according to the literal sense of the Word, the angels perceive its quality as to worship, thus as to charity and faith, 1258. Families are predicated both of nations and peoples; all the families of the ground, therefore, denotes all goods and the truths of good, 1424, 3709. See NATIONS, PEOPLE. Goods and truths enter into conjunctions, and form together like parents, brethren, relations, and friends, in families, 3612. The families of Israel denote the goods of truth; every family within a tribe some special good of that particular order; thus they represented heavenly societies, 7833, 7836, 7891, 7916, 7996, 7997. See TRIBES. In general, families signify truths and goods of worship and of life, 917, 1159, 1215, 1216, 1254, 1261, 3709, 7916. With the regenerate man, truths and goods are disposed in the same order as the societies of heaven, and the interiors are as parents from which they are born as sons and daughters, 9079. They are like families derived in long and widely-spread series from one father, who is the Lord himself as the Regenerator, 9807. See GENERATION, NATIVITY, to BRING FORTH.


755


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 756

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 756

       FAMINE, OR HUNGER [fames], denotes a scarcity of knowledges, 1460, 3316, 3364, 3708. Such defect of knowledge is predicated either of the natural man or the rational man according to the subject, 3364. It denotes a defect of knowledges and of truth, or the apparent defect of such, 3364, 5270, 5277, 5279, 5281, 5300. By a famine consuming the earth is denoted despair from a defect of truth, and the increasing gravity of such a state, 5279, 5281, 6144. A famine denotes a defect of the knowledges of truth and good, thus desolation as to the things of the church, ill. 5360, 5376, 5415, 5536. It signifies the desolation arising from a want of spiritual nourishment, which consists in the things of science, intelligence and wisdom, 5576, 6110. Abundance of provision as opposed to a famine denotes the copiousness and sufficiency of knowledge, 527. In the spiritual world, as in the natural, when there ceases to be food for use, they come into famine, 5579. A famine in the midst of the land signifies a defect of good in the natural mind, 5893. Hunger as distinguished from thirst denotes the desire to be imbued with good, 4017, 1958. See THIRST, HUNGER. A famine denotes the vastation of good and the punishment of evil, sh. 7102. A sword denotes the vastation of truth; a famine, the vastation of good; a pestilence, devastation in common, even to total consummation, 2799, 7102. There are three kinds of punishment signified by plagues that accrue to the evil:-1. The plague of famine, when they no longer receive the good of love and the truth of faith; 2. The plague of the enemy, when they are infested by evils and falses; 3. The plague of a pestilence, when the goods and truths received from infancy perish, ill. 10,219. See PESTILENCE. Spiritual food is science, intelligence, wisdom, thus good and truth; and support by food denotes spiritual nourishment, 5576. See FOOD, to EAT, to DRINK.


756


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 757

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 757

       FARINA, OR MEAL [farina], when made into cakes, denotes the spiritual principle of love, as fine flour the celestial, 2177. It denotes truth derived from good, or the spiritual derived from the celestial, 3316. It signifies truth derived from good, because it comes from wheat or barley, 4335. In the opposite sense it denotes truths, which are turned or perverted into means of seducing, 4335. It denotes truth producing good, which is signified by bread, 7780, 7906. Farina and fine flour signify truth; dough, the good of truth; bread, the good of love, 7966. Farina signifies truth from the Word, 8408. Farina and fine flour signify truth derived from good, sh. 9995; that is, good reduced to use by being disposed into series of truths, 10,303. See to GRIND, FLOUR, CORN, BREAD, CAKE, WHEAT, BARLEY, MEAT-OFFERING, SACRIFICES.


757


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 758

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 758

       FASCICLE [fasciculus]. Sheaves or bundles denote doctrinals, 4686; or multiplied truths disposed and arranged in the mind in series, 5339, 7918. Such arrangement in series is according to the loves by which they are introduced; those nearest in affinity being central, and those less so more and more remote until the affinity expires, when those which are contrary enter into another series, 5530, 5881, 4687. Scientifics and truths in man are thus arranged, series within series, because they constitute the mind or substantive plane of influx, ill. 7408. Without such arrangement good could never be qualified by truths, and thus produce itself to uses, 10,303. That these things are signified by sheaves and fascicles in the Word, sh. 10,303. And that bundles in the opposite sense denote the aggregation of falses, 7408, 10,303. See SHEAF, SERIES. How they who believe in the community of wives are bundled together like a tangled globe of serpents, 2756.


758


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 759

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 759

       FASHION, FASHION, to [figmentum, fingere]. The fashioner or potter signifies reformation and regeneration, 2276. Clay and the vessel of the potter signify the good of charity and the truth of faith, 6669. In the opposite sense, clay denotes evil, what is made therefrom falses 6669. The fashion or imagination of the thought of man's heart being only evil, denotes no perception of good and of truth, sh. 585; thus, what is derived from the proprium, 1298. See ENGRAVING, IMAGE, IMAGINATION.


759


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 760

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 760

       FAST, to [jejunare]. Fasting signifies the disjunction of good and truth, sh. 9182. The soul fasting and hungering signifies the desire of learning the goods and truths of faith, 9050; compare 4779, 9954. See HUNGER, FAMINE.


760


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 761

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 761

       FAT, FATNESS [adeps, pinguis, pinguedo], denotes whatsoever is celestial, with a difference according to the subject of which it is predicated, 303, 5913. Illustrations from milk and butter, 2184. Fat denotes the celestial; blood the spiritual derived therefrom, 1001. Fatness of the earth is predicated of good; dew of heaven, of truth, 3600. Fat is predicated of the kidneys of wheat, because wheat denotes love, 3941. Fat of lambs denotes the charity of innocence, ill. 3994. Fat of the sacrifices, the good of love in worship; to eat of which signified its being destroyed, 4581, ill. and sh. 5943, or profaned, 10,033, compare 9299. Fat or fatness of flesh denote the good of love and charity, 5200. Ears of corn fat and good denotes scientifics receptive of the good of faith, 5213. Fat of the earth (understand Egypt, good in the natural man, 5943. His bread fat, the joy of the good of love, 6409. The head anointed or made fat with oil, celestial good imparted, 9780. Fat of a bullock, good accommodated to the external man, 10,029, 10,030; that of the intestines in particular, 10,307; that of the liver, 10,031; that of the kidneys, 10,032. The same subjects in respect to the consecrated ram, 10,070-10,075. The Jews were severely prohibited from eating either the fat or the blood, because they were only in externals, and they who are in externals cannot appropriate divine good and divine truth without profaning it, 10,033. See FLESH.


761


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 762

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 762

       FATE [fatum]. See FORTUNE, PREDESTINATION, PROVIDENCE.


762


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 763

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 763

       FATHER [pater]. 1. The Lord is acknowledged in heaven as the Father, because they are one and the same, 14, 15, 1729, 10,067. The internal of the Lord was the same with Jehovah the Father, to which he united the humanity, and thus made the divine and the human one essence, 2004, 2005. By the Father is signified the divine good, by the Son, the divine truth, sh. 2803 more fully 3704, 4207. The Lord in his essence is nothing but divine good both as to the divine itself and the divine human, but a distinction is made between the divine good, or the Father, and the divine truth, or the Son, in accommodation to human understanding, 3704, ill. 4180. The divine human, thus the Lord, was understood by God and by Jehovah in the ancient church, but especially in the most ancient, ill. 5663. It is as the Father or divine good that the Lord is called Jehovah, and which he called the Father when he was in the world, ill. 7499, 7005. His coming out from the Father denotes the divine itself assuming the human his returning to the Father, the human essence and the divine essence united, 3736. The Father, Son, and Holy Spirit are spoken of in the Word in order that the Lord and the divine in him might be acknowledged, ill. 6993. Father denotes the Lord as to divine good, and also the good derived from him; mother, as to divine truth, and also the truth proceeding therefrom, 8897. Father and mother, in the supreme sense, denote the Lord and his kingdom; in a respective sense, the good and truth which are from the Lord, 8899, 8900, 9021. The angels acknowledge no other divine than the divine human of the Lord, because they can think of it, and love it, but not so the divine itself understood by the Father, 10,067. See DEITY, LORD.

2. The church, which exists from the marriage of good and truth is denoted as to good by father, and as to truth by mother, 2717, 3703, 5581. The most ancient church, as the first and most loved by the Lord on account of its celestial state, is especially signified by mother, 289. It is called the mother of all living from faith in the Lord, who is the life itself, 287, sh. 290. The ancient church is also signified by mother, 289. The spiritual church is called a mother from the affection of truth, 2691, 2717. It is from the external as a mother, and the internal man as a father, that the rational principle is born, 1895. The ancient church as to its good is signified by father, as to its truth, by mother, 4680. By the fathers of the Israelites is understood in the proximate sense the ancient church, the most ancient church, and also the primitive Christian church, because the external church conjoined with the internal is called father, but not otherwise, 4700, 4706, 6075, 6304. By fathers is not meant Abraham, Isaac, and Jacob, but those of the ancient church who were in good, 6050. Father, when predicated in the historical sense of Abraham, Isaac, or Jacob, denotes the ancient church, and not those patriarchs, because the succeeding churches were not new but derived their birth from it, 6846. The sons of Israel denote the spiritual church; the God of their fathers, the divine human, thus the Lord, as acknowledged in the ancient church, and most ancient, ill. 6846, 6876, 6884. The land that Jehovah sware unto their fathers, denotes the state of the ancient church to which those who are signified by the sons of Israel, thus the spiritual church, are to be restored, 6589, 8055. Their fathers denote the ancients who were in good and truth, 8055. The actual fathers of the Jews and Israelites were so far from being in any internal religion, that every family had its own God, 4208, particularly 5998. The request of Israel that he might be carried away from Egypt and buried with his fathers, denotes the resuscitation of the church restored to its ancient state, 6181, 6182, ill. 6304. It was customary in ancient times to speak of being gathered to their fathers and to their people, because they knew that those who were in similar good and similar truths dwelt together in heaven; thus, that they really went to their parents and relations, 3255; compare 7833. See TRIBES.

3. Man receives all that is internal, thus his soul or life from his father, and his external or body from his mother, 1815, 2005. The soul itself is implanted by the father and begins to clothe itself with corpuscular forms in the, whatever else is added either in the ovulum or the womb is of the mother, 1815. Whatever is signified both by sons and daughters is also predicated of fathers, 1853. All things in the universe are derived from good as a father, and from truth as a mother, thus from their union or marriage; hence father denotes good, mother truth, ill. and sh. 3703, 3704, 5581, 5902. In the opposite sense father denotes the evil, and mother the false, 3703. By honouring father and mother is signified the love of good and truth, and thus the love of the Lord, from whom all good and truth proceed, 3690, 3703, see above 8897-8900. Joseph is called the father of Pharaoh because he denotes internal good, from which depend all things both in the internal and external man, 5902. Israel the father of Joseph denotes spiritual good evoked from the natural man, 5906 and citations. See JACOB. What is external is said to be the father of what is internal, as Jacob was the father of Joseph, because the progress of instruction is made from things exterior to things interior, 5906. What is common (or general), is the father of what is internal in the beginning, but not when the internal has intuition in the external because the state is then changed, ill. 6089. The Lord is the father when man comes to the exercise of his own judgment, and no longer the natural father as before; the author's discourse to this effect with his father in a dream, 6492. A father's house denotes the man himself as to internal good; a mother's house, as to external good, ill. 3128. A father's house denotes the particular good which distinguishes one from another, ill. 7833, 7834. Our Father in the heavens denotes good from the divine proceeding in the heavens, thus in divine truth, sh. 8328. Father denotes interior good, mother the truth adjoined thereto, 9199; compare 3128. By father, mother, brother, sister, and by several other names of relationship, are signified goods and truths, and in the opposite sense evils and falses, 10,490. The iniquity of the fathers visited upon the sons, denotes that evils always proceed to falses, and that in a long series, ill. 10,623.

FATHERLESS [pupillus, orphanus]. By the fatherless or by orphans is meant those who are in a state of innocence and charity, and desire to do good, but are not yet able; by sojourners, those who are being instructed; by widows, those who are in truth and not good, or in good and not truth, sh. 3703. An orphan, in the celestial sense, denotes one who is in good, but not yet in truth, and who is led by truth into the good of life or wisdom, 4844, 9198. In the spiritual sense it denotes one who is in truth and not yet in good, and still desires good, sh. 9199, 9207. When mention is made of the sojourner, the widow, and the fatherless, the expressions fall into one sense with the angels, and denote the reciprocal conjunction of good and truth in the church, 9200. The difference between natural and spiritual good exemplified by the doctrine of charity in respect to the fatherless, and c. 5008. That the doctrinals of the ancient church treated fully of these differences, 4844, 4956. See SOJOURNER, WIDOW.

FATHER-IN-LAW [socer], denotes the good, from which, as from a father, exists the good conjoined to truth, 6827. When a son-in-law denotes truth, his father-in-law denotes the superior good, 8643. A father-in-law signifies the good from which good conjoined to truth is derived, on account of the signification of the wife and her husband, 8644. Father-in-law signifies the good from which proceeds the conjunction of good and truth, 7015. The, case illustrated by Moses with his father-in-law, 6827, 7015, 8643, 8644. See MOSES. And by Tamar and her father-in-law, 4857. See TRIBES (Judah).


763


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 764

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 764

       FATNESS [pinguedo]. See FAT.


764


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 765

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 765

       FEAR [timor]. 1. They who are principled in what is evil and false are in fear, because every one seeks the destruction of the others, 390, 391. Fear is predicated of evils, terror of falses, ill. 986. Fear appears simple, but it involves many affections; amongst others, aversion, ill. 2543. The fear of God signifies worship; and, indeed, worship either grounded in fear, or in the good of faith, or in the good of love, sh. 2826, 8239. In all worship there is holy fear; not a fear of hell and damnation, but lest anything should be thought and done contrary to the Lord, 2826. In proportion as worship is grounded in servile fear there is less of faith and still less of love in it, hence fear also signifies to distrust, or not to have faith and love, 2826. To fear to say denotes not to be able to open or make manifest, 3387. Fear is of two kinds, the one holy, the other not holy, 3718. Holy fear is in love, and without such fear love is as something unseasoned, 3718. It is the admiration of the divine and the fear of love; and involves the signification of veneration and reverence, 3718, 3719. The fear of the evil is from divine truth received in the external man, 4180. Divine truth alone carries fear and terror and dread along with it, not divine good, ill. 4180. The change from one state to another is accompanied with fear; hence fear denotes a change or alteration; in particular, the inversion of state preceding regeneration, 3718, 4249, 4256; ill. 4341, ill. 5662, 5881. See CONSTERNATION. The situation of certain spirits described who are vastated by fears, 4942. There is no internal being or esse with the society which is held together by fear of the laws, or the loss of reputation and honour, and c.; for hell is also held together by external bonds, 5002. The fear of God denotes the love of God, which is qualified by the subject of which it is predicated, 5460. The love of God with those who are in external worship without internal is fear, with those who are in spiritual worship it is holy fear, and with those who are in celestial worship it is love with holy reverence, 5459. Fear denotes the influx of what is holy, 5534. Among its various significations is that of retraction, or the shrinking of the external man from conjunction with the internal, 5647, 5662. He who fears and honours God keeps God continually before him; not that he thinks of him continually, but that the fear or love of God prevails universally in all that he thinks, speaks, or does, 5949. The worship and love of God always commences with a holy fear, and as man abstains from doing evil from fear, love and good are gradually insinuated into him, ill. 6071, 6997. In his state of desolation the regenerate man comes into the fear of damnation, not into damnation, 6140. To fear God is to keep his truths or precepts, and because all such obedience and keeping is from the divine itself it denotes that they are guarded by the divine, 6678. To be in fear denotes that man is not yet protected because he is not yet in truths, ill. 6769. Spiritual fear, such as the regenerate only experience, is joined with aversion, so as to become horror and despair, 8162, 8171. See HORROR, DESPAIR. Men of ability, fearing God, denotes such as are in good from the divine, 8710. Fear is a common bond, and that it holds in bonds both the well-disposed and the evil; but that there is a great difference of fear, it being holy fear with the well-disposed, and the fear of punishments with the evil, 7280. The evil have no respect for divine truth, or even for the divine itself, except from fear, 7788. To tremble, when predicated of the earth and the people, denotes a holy fear or tremor at the presence of the Divine with those who are about to receive truth and good, and terror with those who do not receive, 8816. The fear of those who come into temptations is a fear lest the life of heaven should perish, 8924. A holy fear is a fear of hurting the life of love by sin, and is according to love, 8925, 9306. They who are in the hells are in terror at truths from the Divine, ill. and sh. 9327, 9328, 9330. See TERROR.

2. The words of Jehovah, Fear not, Abram, I am thy shield, and c., and the similar address to Hagar denote consolation after temptations, 1787, 2694. Lot's fearing to dwell in Zoar denotes the state of the affection of truth after the vastation of good, 2462, 2459. Isaac's fearing to call Rebecca his wife, the impossibility of revealing divine truths because of the non-reception of divine good, ill. 3387. Jacob's fear after his vision at Bethel, the holy tremor and alteration of state with those who come into illustration, 3718. Jacob's fear on the approach of Esau, the inversion of state and consequent temptation when truth is coming under the dominion of good, 4249, 4256, 4341; compare 3593. Joseph's brethren fearing on account of the money returned in their sacks, the holy influx, and the state of reverence consequent thereupon, when it is discovered that truths are freely given to the natural man, 5534, 5657, 5662. Their fearing on this account when they went to Joseph's house, the external man shrinking away from the internal, lest he should be deprived of the freedom of his life, 5647. The midwives fearing God, and not destroying the Hebrew children, the state of the natural mind prepared to receive the influx of the internal man, 6678; compare 4588, 4921. Moses fearing on account of having slain the Egyptian, the unprotected state of those who are among alienated scientifics, and not yet in truths, 6769. His covering his face, and fearing to look upon God, protection lest the interiors should be hurt by divine influx ill. and sh. 6849. Pharaoh's servants fearing the Word of Jehovah, the discovery of goods and truths with the natural man derived from the Lord, 7562; compare 7599. The people in the camp trembling when Jehovah descended upon Mount Sinai, the holy tremor which precedes divine influx, 8816; ill. 8924, 8925. Aaron and the people fearing to approach Moses when his face shone, those who are in externals unable to sustain the manifestation of the internal therein, 10,694.


765


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 766

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 766

       FEASTS [convivia], denote cohabitation, as of the Lord with man, in the holy things of love represented by the sacrifices, 2341. Hence, the Holy Supper was called a feast or convivial meeting in the primitive (Christian) church, 2341. A feast, when predicated of the Lord, denotes union as well as cohabitation, 2648. Feasts and convivial entertainments amongst the ancients, signified appropriation and conjunction by love and charity, 3596. Dinners and suppers in the primitive Christian church involved the same things, 3596. A feast denotes initiation to conjunction, and this was signified by feasts amongst the ancients, 3832, 5161, 5698. See INITIATION. Feasts, suppers, and dinners, were, in ancient times, for the sake of consociation by love, and of mutual instruction; but the ends of feasts at this day are the reverse, 7996, 9412. They were for the sake of conjunction and confirmation in good, 6791. The Paschal supper represented consociations in heaven, 7836, 7997. To eat denotes information concerning good; and to drink, information concerning truth, 9412. Hence the import of the Holy Supper, and of the Lord's words when he instituted it, 9412 at the end. See SUPPER, to EAT, to DRINK. Feasts denote initiation into mutual love; nuptial feasts, initiation into conjugial love, 3832. The evening signifies the state of initiation which precedes conjunction, 3833. See the next article.

FEASTS, OR FESTIVALS [festa]. To keep a feast or festival denotes worship from a glad mind, 7093, 8059, 9286, 9294. There were three general festivals commanded to be observed by the Jews: the feast of unleavened bread, which denoted purification from falses the feast of harvest or first-fruits, which denoted the implantation of truths in good; and the feast of ingathering, which denoted the implantation of good, thus full deliverance from damnation, 9286, 10,669-10,671, ill. 9294. In purification from falses is also implied deliverance from infestation by falses in consequence of the Lord's advent, 7093. The three feasts (which are also denominated the feast of the passover, the feast of weeks, and the feast of tabernacles, 9294) are called holy convocations, because the whole company of Israel according to their tribes and families represented heaven, 7891. Thus they were in a full representative state on such occasions, and were prohibited from all manner of work in order to prevent the representation of worldly and corporeal things, 7893. See SABBATH. These festivals were retained after representatives were abolished, for the sake of doctrine and instruction, 7893. They represent the human race led from hell and introduced into heaven by the reception of new life from the Lord by virtue of his advent, 9294. The primary intention of the feast of unleavened bread, or Paschal feast, was to signify the subjugation of hell and the glorification of the Lord's humanity, ill. 10,655, 10,659; see also 2342. It denotes his presence with deliverance, 10,134. Hence it was forbidden to eat anything leavened, because a fermenting agent signifies the false of evil, 9992. See LEAVEN. The signification of the feast of weeks or first-works, as denoting the implantation of truth, sh. 9294, 9295; and that of the feast of tabernacles, as denoting the implantation of good, 414, 3312, 4391, 6537, ill. and sh. 9296, 10,545. On the latter occasion they dwelt in tents, 3312, 4391. See TENT. What was signified by the animals sacrificed on these occasions, 2830. See SACRIFICE.


766


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 767

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 767

       FEED, to [pascere]. See SHEPHERD.


767


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 768

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 768

       FEEL, OR TOUCH, to [palpare, tangere]. Spirits and angels have sensitive life the same as men, and their sense of touch is most exquisite, 322, 1630, 1880, 1881, 1883. All sensations have reference to touch, of which they are only diversities and varieties, 322, 3528. The whole sensitive nature is nothing but the external perceptive, and the perceptive nothing but the internal sensitive, 3528. The inmost and all of perception is denoted by feeling, because the sense of touch is the one common and universal sense to which all the other senses have reference, 3528, 3559, 3562. All the external senses are in correspondence with the internal senses. The sense of touch in general corresponds to the affection of good, 4404, 5077, 10,199. It has special reference to the voluntary part, 5077. The whole external man, thus the senses, are formed in correspondence with the whole world; the sense of touch sympathizes with the changes of state in the air, is cognizant of fluency, of weight, and c., 6057. Touch and taste form the ultimate of the voluntary part; sight and hearing of the intellectual part; and smell is common to both, 9996. Touch, in general, signifies communication, translation, and reception, because the activity of the whole body is collated into the arms and hands, 10,019, 10,023, 10,130, 10,199. See HAND. The interiors of man put themselves forth and communicate with others by externals, especially by the sense of touch, thus, they transfer themselves into another, and so far as the will of the other consents they make one, 10,130. Even sight can be effected by touch, 10,130, compare 7046. In the other life, spirits are consociated according to similarity of state; those who mutually touch one another communicate the state of their life; if they touch by the hands, the whole state of their life, 10,023. The command that the people were not to touch the border of Mount Sinai, signifies that there was no extension to the heavenly societies that are in the love of good, nor even to intermediates, 8796, ill. 8797, 8798. As to touch the hollow of Jacob's thigh, 4305, 4317; the touching of that man and woman, 3402; and the evil of even touching the tree of knowledge, 202. Darkness that may be felt signifies the falses of evil so dense that nothing of good and of truth can be known, 7712. See SENSE.


768


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 769

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 769

       FEET [pedes]. See FOOT.


769


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 770

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 770

       FEMALE. An accurate distinction is always made in the Word between male and female; in general the former signifies truth, the latter good, 4005; compare 1484, 4104, 4200. Females, women and wives denote affections of truth and good; affections of truth when named along with the husband, and affections of good when the married state is not predicated, 4510. Handmaids or females denote those who are in the affection of truth and good, thus whom truths and goods affect when they perceive them in others; such affection is common with good females, 8994. In the celestial church females or wives are in the knowledges of good and truth, and the husbands in affection, 8994. The female sex is so constituted and formed that the will, whether it be good or evil, prevails over the understanding; such is the total disposition of their fibres, and such their nature, 568. As to the ancient law concerning the females or wives of servants, and those born of them, 3974. As to the phenomenon of a female being propagated from a male soul, see the author's work on Conjugial Love, 220.


770


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 771

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 771

       FERMENT, to. See LEAVEN.


771


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 772

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 772

       FERVOUR, predicated of Jehovah, denotes repugnance and punishment of what is evil and false, 3614, 5798. See ANGER.


772


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 773

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 773

       FESTIVALS [festa]. See FEASTS.


773


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 774

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 774

       FEVER [febris]. See DISEASE.


774


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 775

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 775

       FIBRE. Those in the grand man, or heaven, who are in principles of good, have reference to the cortical substances of the brain; those who are in principles of truth, to the fibres which flow out from such substances, 4052. The fibres of the cerebrum are the organs of the voluntary sense; those of the cerebellum, of the involuntary; both are conjoined in the medulla oblongata and medulla spinalis, 4325, ill. 9670. In ancient times, there was special influx from the cerebellum by means of its own fibres into the face; these are now supplanted by fibres from the cerebrum, 4326. The fibres of the cerebellum are ruled generally by those of the cerebrum, hence the simulation and deceit which are now so prevalent, 4327. Ends are represented by the beginnings or principles of fibres; thoughts thence derived by fibres, and acts by nerves, 5189. Truths in good are like nerves in the flesh, thus they are like spiritual fibres which form the body; hence, fibres signify the inmost forms proceeding from good, and nerves, truths, 4303, 5435. See NERVE. Truths invest good, as vessels the blood and fibres the spirit, 5954, ill. 5951, and more largely, by the same comparisons, 9154. There are fibres about the lips which were not created for mastication and vocal speech only, but for expressing the ideas of the soul; hence the prominence of the lips with those who allow their thoughts to flow out freely, and the contraction from interiors with those who are habituated to restraint, 8247, 4799. Certain spirits described who correspond to the isthmus between the cerebrum and cerebellum by which the fibres pass out and are variously diffused, 4799, 5189.


775


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 776

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 776

       FIELD [ager]. Earth denotes the external man while man is yet spiritual; ground and field, the external man when he is becoming celestial, 90, compare 9272. A field denotes doctrine, and whatever has respect to doctrine, sh. 368, 3196. A field, and also ground, denotes the church as to good, because the truths of faith, which are compared to seed, are received in good, 2971. It denotes the good of faith, 2980. A field with a cave in it denotes the church and its faith, 2971, 2980, 2984. Meditating in a field, denotes thought in good, and is predicated of the rational man, 3196. The earth denotes the Lord's kingdom in heaven and earth, thus the church; ground, the same but in a stricter sense; field, also the same, but in a sense still stricter, ill. and sh. 3310, 3766, citations 6767, 7571. A man of the field denotes good of life derived from doctrinals, 3310. The parable concerning seed sown in four kinds of earth or ground, ex. 3310. To come into a field denotes the study of the good of life, 3317. A field denotes the good of the church, and the good of doctrine, thus, good ground, 3500, or where good is, 4073, 4397, 9230. To go into the field to hunt, denotes the endeavour of the affection of good to procure truth, 3508. A field denotes the state of the man of the church as to good, the divine command, Matt. xxiv. 18, ex. 3652. A field denotes the church as the recipient of the seeds of good and truth; the various growths of the field, such things in their different kinds, 3766, 3941, 7502, ill. and sh. 9272. See EARTH. The middle of a field denotes the interior of the church; standing corn in a field, good in the church, ill. 4686. In the opposite sense, a field denotes a religious corruption, being predicated of a church merely external, 4440, 4443. When house denotes celestial good, then field denotes spiritual good; and when house denotes spiritual good, then field denotes spiritual truth, thus doctrine 4982. Fields, when mentioned after houses and courts, denote what is still more exterior, 7407. When man is called a field, it is his mind, which consists of will and understanding, that is meant; the seed of the field denotes nourishment of the mind, 6158, 8505. A field denotes the church as to good; a vine, as to truth or the good of truth, br. sh. 6432, 9139. Herbs of the field denote the truth of the church, sh. 7571. The field of another denotes good not of the same family, but coherent by affinity, ill. 9141. A harvest-field denotes the whole human race as to the reception of truth in good, it also denotes the church, and the man of the church, and good with him, sh. 9295. See HARVEST.

Cain and Abel in the field together, denotes charity, and faith become doctrinal, leading to the extinction of charity, 366-369. Abram's buying the field of Ephron the Hittite for a burial-place, denotes the redemption of those who are capable of receiving the goods and truths of faith, 2940, 2954, 2955, 2964, 2969. See DEATH, 2908, and sequel. Isaac in the field meditating, when Rebecca was brought to him, denotes the rational in the good of the church, and the affection of truth acceding thereto, 3196, 3201. Esau's having come, aweary from the field when he sold his birthright, denotes the temptation of those who are in the good of life, but as yet without truth, 3318. See ESAU. Jacob's coming into the field and watering the flocks lying there, denotes instruction from the Word with those who are in the goods and truths of faith, 3760-3773. Reuben in the field, and his finding the dudaim, denotes the state of the church when conjugial love is discovered to it, 3940-3949. The sons of Jacob in the field, and coming from the field exasperated against Sheckhem, denotes that his posterity in their religion opposed themselves to the truths of the ancient church, 4440, 4442, 4444. Joseph's wandering in the field and not finding his brethren, denotes the fallen state of the church in which the divine human is not acknowledged, 4717. As to the feast of tabernacles when all the sons of Israel dwelt in the fields, its representation of heaven, and c., 7891, 7893, 9294-9301. See FEASTS. As to Jehovah's marching out from the field of Edom, see EDOM.


776


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 777

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 777

       FIFTEEN, FIFTEENTH, FIFTY, and c. See NUMBERS.


777


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 778

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 778

       FIGHT, to [pugnare]. See ENEMY, WAR, TEMPTATION.


778


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 779

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 779

       FIG-TREE, the [ficus], denotes natural or exterior good, 216, 217, 885, 4231, 4314, 5113, 9277, 9960, 10,137. To sew fig-leaves signifies to excuse, 216: compare 9960 near the end. The fig-tree dried up denotes that there was nothing good, not even natural good remaining in the earth, 217, 4314. Only the leaves remaining, that doctrinals of faith or truths were still extant with them, 885. The fig-tree denotes natural good, the branch its affection, the leaves truths sh. 4231. The vine and the fig-tree are so frequently mentioned together because the former signifies spiritual good, the latter natural, sh. 5113, 9277. The fig-tree reduced to foam, cited, 5113, 7643. He who is destitute of the good of life, and yet abounds in truths, is like the fig-tree which withers away, and is accordingly cut down, 9337.


779


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 780

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 780


FILL, to [implere]. When man is regenerated, the goods and truths of remains are filled into his scientifics, 5373. Hence, the vessels of his brethren filled with corn by Joseph, signifies scientifics gifted with the good of truth, 5487. The multiplication of good and truth which then takes place in the natural man, is denoted by filling the earth with increase, 984; illustrated by the increase of the Israelites in Egypt, and their filling the land of Goshen, 6647-6649. To fill from out of a well signifies to enrich from the Word, 6777. To be filled with the spirit of wisdom is to know truths, not from science but from internal perception arising out of good, ill. and sh. 9818. To be filled with the spirit of God denotes influx and illustration from divine truth proceeding from the divine good of the Lord, 10,330. Moses commanded to anoint Aaron and his sons, and to fill their hands ("consecrate them" in the English Bible), signifies the Lord as to the good of love and the truths of faith, 9954, 9955. The filling of their hands represented the divine potency of the Lord in saving the human race, also its communication and reception, ill. and sh. 10,019, 10,120. It signifies divine truth, proceeding from divine good; thus, the influx and communication of divine truth from the Lord, and its reception in heaven, 10,076, 10,101, 10,118, 10,493. As to the ram of impletion or consecration, 10,076, 10,106, 10,114. See HAND (3). As to the stones of impletion filled in the breast-plate, 10,333. To fill (or go fully) after Jehovah signifies to do according to the divine truth, 10,076. See FULL, to FULFIL.


780


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 781

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 781

       FILTH [sordes]. The loves of self and the world with all that pertains to them constitutes the filth of the natural man, which impedes the influx of good and truth from the Lord, 3147. Those who have addicted themselves to such loves in the world, however delicately they may hare lived, dwell amongst filth in the other life, 4948. See EXCREMENT. The lice under the scabs and filth of the skin correspond to such evils as inhere in the sensual part, 7419.


781


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 782

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 782

       FINE, to FINE [mulcta, mulctare]. Concerning certain deceitful spirits who have the art of insinuating themselves into societies, whence they are afterwards expelled with fines or punishments, 957, 1273. A fine signifies amendment, because it is inflicted for that end, 9045. The same is signified by a repayment, and the silver paid denotes truth by which amendment is effected, 9087, 9097. It also denotes restitution, 9097; and consequently the corresponding punishment, 9102, where the whole is illustrated.


782


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 783

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 783

       FINGER [digitus]. See HAND.


783


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 784

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 784

       FIRE [ignis]. 1. Cold and heat have place with one about to be regenerated, as summer and winter, with one who is regenerate, 933, 935, 936. Fire or heat denotes love and charity, 934. Srange fire denotes the love of self and the world, and all their cupidities, 934, 9965. Heavenly love is called a consuming fire, because it so appears to the wicked, 934, end. The burning of fire denotes evil, originating in the love of self, 1297. The angels occasionally appear like lucid stars, coruscating according to the quality of their charity and faith; the evil, as coal fires, 1527. The life of the Lord's love and mercy is actually changed into such a fire with them, 1528. The fire of the evil on their approaching good spirits is turned into cold, 825, 1528, 4175. See COLD. A torch of fire denotes the heat of cupidities; the smoke of a furnace, dense falses, 1861. Fire denotes lust and hatred; the smoke ascending therefrom, the falses which accompany them, sh. 1861. The fire of hell is nothing but hatred, revenge, and cruelty; or the love of self from which they proceed, 1861. The fire of sulphur denotes the false, originating in the evil of the love of self, 2446. The lake of fire and sulphur denotes hell, thus the love of self with its cupidities and falses, 2446, 7324. When sulphur is put for evils, fire denotes falses; when fire is put for evils, smoke denotes falses, 2446. Fire, and smoke, and sulphur, named in series, denote evils and falses of all kinds, 2446. On account of the sulphur they contain, the gopher-wood of which the ark was made, and other woods of the same species, denote concupiscences, which easily catch fire, 643. In like manner the bitumen used at the building of Babel, 1299. Heat denotes a holy external in which are the loves of self and the world, 3755. Fire and the sun signify divine good; light, the proceeding divine truth, 3969. Spiritual fire and heat consist in love, and, deprived of his love, man is reduced to a state of torpor and death, ill. 4175. Love is spiritual fire, and life is actually from the heat thence derived; hence fire and flame denote good, and heat the affection of good, ill. 4906. Eternal fire is neither elementary fire, nor the torment of conscience, but the fire of concupiscences, ill. 5071, 832. The vital fire of man is from love, whether good or evil, 5071. There are two origins of heat, or of fire, the sun of the world and the sun of heaven. It is heat from the latter which is meant in the Word by fire, flame, and heat, which denotes love in both senses, 5215. The heat of the sun of heaven is as universal as that of the natural sun; it is this heat which kindles the interiors of man, and gives birth to all his desires and affections, 5215. This vital heat flows into the heat derived from the sun of this world, and vivifies it, 6314. Vital heat, or love, is meant by sacred fire in the Word, and infernal love by the fire of hell, 6314, 6832, 6834, 6849, 7324, 9434. Fire and flame signify divine love, and likewise divine truth proceeding from the divine good of the Lord, sh. 6832. In the opposite sense, fire and flame denote filthy loves, sh. 6832. The fire of man's life proceeds from the Lord as a sun, and is turned into the fire of lusts when it enters with those who are in contrary forms, 6832. Such is the ardour of the divine love of the Lord, which is the fire of the spiritual sun, that if that fire or love should flow into any one in its purity, even into an angel of the inmost heaven, he would perish, 6834, 6849, 8644, 8760. On this account the angel are veiled with a thin suitable cloud, by which the heat flowing in from the sun is tempered, 6849, 8816. See SPHERE, INFLUX. When the Lord was in the world, he received the fire of this love into his humanity, 6834; and hence in him alone the Father is made manifest, 6849. It is from spiritual fire and not from elementary fire that all life proceeds, 7324. Fire denotes the lust or cupidity of evil; an oven, its delight, 7356. Fire and hail are mentioned together, because fire is the evil of lusts, and hail the falses derived therefrom, sh. 7575, 7553. To be roasted with fire is to be imbued with the good of love, sh. 7852. To be burnt with fire denotes temptation, because purifications are effected by fire; in temptation likewise man is immersed in his cupidities which are fires, 7861. The heat of the east-wind denotes temptations as to the will, the waters of a flood, as to the understanding, 739, 5215. In the opposite sense, a burning denotes the hurt or extinction of the good of love, ill. 9055, 10,038. The proceeding divine truth is like light proceeding from the sun, which light has in itself heat, 8328. The heat contained in the proceeding light is accommodated to reception; in like manner the divine good contained in the divine truth, which could not be sustained in its proper quality, 8644, 8816. The case is relatively the same with the heat and light of the superior heavens in respect to the inferior, 8797. The cupidities of man are consuming fires; hence, the kindling of a fire signifies the desolation of goods and truths by reason of lusts, sh. 9141-9144. To desolate is expressed by a Hebrew word which signifies to fire and burn up, 9141. Fire denotes anger, because anger is a fire breaking out from the affection of evil, sh. 9143, 9144. How the will communicates by its fire with the understanding, where the confluence of evils and falses kindle into flame, ill. 9144. Falses in the understanding are like smoke, and wrath is like a flame kindled in it, 9144. The Lord appears to every one according to his love, as a creating and renovating fire to the good, but as a consuming fire to the evil, ill. 9434, 8816. His descent in fire denotes his manifestation in divine celestial love, 8820; see below. (2). Love is like a fire or flame in man, for it is the vital flame itself, and faith is like its light, 9434. The fire of the altar represented divine love thus love from the Lord; strange fire, love flowing in from hell, 9965. To be baptized with the holy spirit and with fire is to be regenerated by the good of love, 9229. The people being as the fuel of the fire denotes their appropriation of the evils or the cupidities of the loves of self and the world, 10,283. In general, heavenly fire is love to the Lord and love to the neighbour; infernal fire, the love of self and the world, and hence the concupiscence of all evils, 10,747. These loves have their respective seasons answering to the times of the day, and c.; thus it is morning with the inhabitants of heaven when they are in their highest state of felicity, and with the inhabitants of hell when they are in the excitement of their lusts, thus, in their infernal fires, 10,413. The inhabitants of Mars have the art of making fluid fires, by which they obtain light in the evening time and night, 7486.

2. The destruction of Sodom and Gomorrah by fire rained down from Jehovah out of heaven, signifies the damnation which those procure to themselves who are in the evils of the love of self, and in falses derived therefrom, ill. and sh. 2443-2447. The hail and fire mingled with hail which fell in Egypt, the fire running along upon the ground, denotes the falses of evil by which the truths and goods of the church are destroyed, and the evil lusts which then occupy the whole natural mind, 7574, 7575, 7553. Ezekiel's vision of the cherubim, and the coals of fire, and the man scattering the fire over the city, denotes the providence of the Lord guarding the mysteries of faith, and the evil left to their lusts, 308. The first angel sounding, and hail and fire mingled with blood falling upon the earth, denotes the evil of lusts and their conjunction with falsified truths disclosed, 7553. The fire and smoke, and darkness, in which Jehovah appeared to the Israelites, denote the reception of him by that people, thus the evils and falses into which they converted all the good and truth proceeding from him, 1861, 2842, ill. 6832, fully ill. 8793-8797, 8816, 8820, 9434. The bush burning with fire in which Jehovah appeared to Moses, denotes the divine love manifested in scientific truth; thus, the divine truth itself in the natural man, ill. and sh. 6832-6834, 6849. Jehovah's going before the Israelites in a column of cloud by day, and a column of fire by night, denotes his presence with man when in a state of illustration and when in a state of obscurity, ill. 8105-8110, briefly 5923. The fire going out from Jehovah and destroying Nadab and Abihu when they offered incense with strange fire, denotes the annihilation of worship when any other than heavenly love enters into it, 9376, 9942, 9965. The command of Judah that Tamar should be led away and burnt, after he had used her as a harlot, denotes the good of the church, or the internal of the church, extirpated by the affection of evil, 4906. The institution of sacrifices, and of the holocaust or fire-offering of Jehovah, was to represent all divine worship in general, and its being kindled by divine love; in the supreme sense, the glorification of the assumed humanity, 10,055, 10,086, 10,245, but particularly 10,042. The burning of incense was instituted to represent the hearing and grateful reception of all worship proceeding from love and charity, 10,177. Its being offered in the morning, when the lamps were dressed, and in the evening, when they were lighted, was to represent the elevation of worship,-1, in a clear state of love, which is constantly associated with intellectual light, and 2, in a state of obscurity as to the good of love, when illustration is afforded as far as possible, ill. 10,200, 10,201. See LIGHT, FLAME.


784


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 785

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 785

       FIRMAMENT. Mutual love is the very firmament of heaven, for in that, heaven itself and all its consociation and unanimity subsists and consists, 2027. The firmament or expanse of Gen. i. denotes the internal man, 24. See EXPANSE.


785


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 786

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 786

       FIRST [primus, primum]. There is nothing unconnected with somewhat prior to itself and thereby through the medium of other prior things with the First of all, thus with the Lord, 3627. How all the contents of the Word have respect to him as the First and the Last, 3382. Did man only acknowledge the Lord in faith and heart as the First and Last End, he would be the medium of descent to the ultimates of nature, and of ascent from the ultimates of nature to the divine, 3702. The connection of things depends on the presence of the first end in the ultimates, 6044, 7004. The first and the last are always together, thus there is continual progression from one church or state to another; hence the last and first denote what is perpetual, and in the supreme sense what is eternal, 4901. The first day denotes the beginning of a given state, 7887, 7891. The first month of the year, the beginning of all succeeding states to eternity, 7828. There are two things which signify the whole, namely, the highest and lowest, or the first and last, 10,044, 10,329, 10,335. The first and the most new (or last) denotes the one end which all things regard, thus the Lord, 10,044. The first holds all things in connection by means of the last, ill. 9828. See END, NUMBER.

FIRST-FRUITS [primitiae]. The first-fruits of the harvest and the first-fruits of the vintage signify all the goods and truths of faith, which are to be ascribed to the Lord; of what they respectively consisted, 9223, 9300. The feast of harvest or first-fruits of labour represented the fructification of truth by its implantation in good, 9294. See FEASTS. The first of the first-fruits being sacred to the Lord signifies the holiness of all good and truth by the life received from him, ill. 9300, 10,680. The first of the first-fruits signifies the state of innocence induced in infancy, 3519. The first-fruits of the earth signifies the good of the new will, 5144. The day of first-fruits, the day of the wave-sheaf, and c., denote states of innocence, ill. 10,132. Their being waved, vivification, 10,083.

FIRSTLINGS, FIRST-BORN, or FIRST-BEGOTTEN [primogenita, primogenitus]. The firstlings of the flock denote what is of the Lord alone, thus love, 352. By the first-born is meant not only the prior in time, but the prior in degree, which is good, 3325, 4923, 4925, 6273. The Lord alone is the First-born or the First-begotten with respect to his human essence, and others are so called from love to him, 352, 3325, 4925. Love or good is the first-born, because life is in it, and in faith or truth only derivatively, 3225. When the regeneration of the spiritual man is treated of, the primogeniture is attributed to truth from the appearance, sh. 3225, 8042. Hence, in the opposite sense, the first-born of Egypt, and the first-born of the maidservant who is behind the mills, signify the doctrine of faith and charity perverted by scientifics, thus truths falsified, 3325, 4335, 7039; particularly 7779, 7780, 7949, 7950. In the genuine sense, the firstborn signifies the good of charity; but according to appearances, the truth of faith, 6344; or the faith of charity, 7035, and citations. The first-born to be sanctified to Jehovah denotes acknowledgment and confession that all faith is from him, 8038, 8042. The first answers for the whole in these cases, because all derivative truths and goods draw their essence from the first, 8042. See FIRST. The firstling of an ass was not to be set apart, but redeemed with a lamb or a kid, because it denotes faith merely natural, which is not from the Lord and is not to be ascribed to him, 8078. The first-born of men were to be redeemed, and the tribe of Levi was substituted in their place, because the truths of faith are not to be ascribed to the Lord except by its good, 8080. The first-born of beasts that were redeemed were all such as were not offered in the sacrifices, asses, mules, horses and the like, 9223. As to the apparent priority of truth while man is regenerating, and the ancient controversy whether the good of love or the truth of faith is the first-begotten, 3863. See JACOB, ESAU, PRIMOGENITURE. As to the real priority and superiority of good, see the seriatim passages cited, 3324.


786


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 787

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 787

       FIR-TREE [abies]. The cedar, the glory of Lebanon, denotes celestial spiritual things; the fir-tree, the pine, and the box, celestial natural, 2162. The fir-tree, the pine and the box signify spiritual good and truth, and natural goods and truths corresponding thereto 9406. The man of the spiritual church is called the garden of God; his rational mind is denoted by the cedar; his natural mind, as to good by the fir, and as to truth by the chestnut or plane-tree, 4014. The fir-tree, and others of its kind, abound in sulphur; hence the gopher-wood of which the ark was made denotes concupiscences, 643.


787


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 788

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 788

       FISH [piscis]. Fishes and birds denote the products of the fifth state of regeneration, which arise from confirmations of truth and good, 11. Fishers denote those who instruct natural men in the truths of faith, 40; thus who teach from sensual truths, 3309; or give instruction in the externals of the church, 10,582. Fishes denote scientifics animated by faith; great whales, their common products, 40, 42, 991. In the opposite sense fishes denote those who think sensually, and thus confide in scientifics only, and thence conceive falses, 991. The prophecy of much fish denotes the abundance of applicable scientifics, 2702. The piece of broiled fish and honeycomb, of which the Lord ate after his resurrection, denotes the external sense of the Word as to its truth and pleasantness, 5620. The reason of its being broiled, and c., 7852. The tribute-money taken from the mouth of the fish denotes the subjection and servitude of the natural man, 6394. Whales signify the common products or heads of scientifics; fishes, the scientifics which are thus contained in common; their scales, things merely sensual; hence Pharaoh, king of Egypt, is called a great whale, and c., 6693. The fish dying denotes the scientifics of truth extinguished, 7318, 9755. The inhabitants of a certain earth described who live on fish and fruits, and c., but not the flesh of animals, 10,161. To fish is to instruct in external truths; to hunt is to instruct in internal, 10,582.

FISHERS [piscatores]. See FISH.


788


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 789

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 789

       FITCHES OR VETCHES [zea]. Wheat, barley, beans, lentils, millet, and spelt or fitches, as different species of bread, signify various species of good, more and less noble, 3332. [The passage cited here is Ezek. iv. 9; the same Hebrew word occurs Exod. ix. 32 and Is. xxviii. 25, where it is rendered, in the authorized version, by rye, but the author translates both passages uniform with the above. Accordingly, Fitches or spelt (zea vel spelta, Exod. ix. 32) signifies interior natural truth corresponding to interior natural good, as signified by wheat, 7601-7605; and to sow wheat, barley, and fitches (Is. xxviii. 25) signifies the implantation of truth in good, 10,669. [The word rendered fitches in the authorized version, Is. xxviii. 25, 27, which is the only place where it occurs, is quite distinct from the above, and is translated nigella by the author. Thus,] Nigella and cummin denote scientifics, these coming first under man's cognizance when he receives intelligence, 10,669. To grind, which signifies the disposition of truths in their series, is predicated of wheat, barley, and fitches; to bruise or pound, which has the same signification, is predicated of oil, frankincense, and aromatics, 10,303.


789


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 790

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 790

       FIVE, FIFTEEN, FIFTY, and c. See NUMBERS.


790


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 791

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 791

       FIX FIRM, to [obfirmare]. See HARD.


791


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 792

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 792

       FLAGS [algae]. The flags in which the ark of Moses was placed denote the false scientifics in which they are who are first initiated into divine truth, 6726. See REED, EGYPT.


792


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 793

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 793

       FLAME [flamma]. The loves and their affections are represented by flames, and truths by lights, 3222, 6272. All celestial and spiritual heat, or love and charity, are perceived in heaven as a flame from the sun; all celestial and spiritual light, thus faith, as light from the sun, 3862. Fire and flame denote good, and heat thence proceeding the affection of good; in the opposite sense, evil and the affection of evil, 4906. Heat, fire, and flame in the genuine sense denote celestial and spiritual loves; in the opposite sense, corporeal and terrestrial love, ill. 5215, 6033. Good with man is like a little flame which gives light to and illuminates his mind, so that he can see, perceive, and believe truths, 5816. The flame of the spiritual sun is nothing but divine love and the light of that flame is the holy proceeding of love, which is divine truth, 6645. Fire and flame signify the divine love of the Lord, and the divine truth proceeding therefrom; in the opposite sense they denote filthy loves, sh. 6832. The flame of divine love is so pure, that if it were to flow into any one, even an angel, it would instantly consume him, 8644; ill. 8760. Flames signify divine truths proceeding from divine good, 8914. When the will flows into the understanding it kindles a flame, which, with the evil, consumes all the goods and truths of faith, ill. 9144. Flame denotes mutual love, its heat charity, its light faith, ill. 9473. Light in the inmost heaven is flaming, because in good; but in the middle heaven white, because in truth, 9570; hence there are two fundamental colours, red and white, which correspond to good and truth, ill. 9866. See COLOURS, PRECIOUS STONES. Good cannot become manifest without truth, as flame cannot appear without light; and in like manner truth cannot exist except from good, as light cannot exist except from flame, 9637. Spiritual light and spiritual heat proceeding from divine truth and divine good constitute the very life of man, ill. 6033. Charity may be compared to a flame, which is the essential of heat and light; faith separate, to the light of the flame without its heat, 365. All celestial flame and spiritual light is from the Lord, who appears as a sun in the midst of his kingdom, 2973. The flame and light of the spiritual sun decrease to their minimum, and in their termini the opposites commence, 2973. In the opposite sense, faces of flame denote cupidities, 1326. There is a certain flame and delight in the life of cupidities, but it is exterior, 1594, 2973. The quality of heavenly light discovered by the appearance of an intense flame, from experience, 1524. The quality of the celestial church represented by flames and colours, from experience, 4328. The quality of ideas interiorly open represented by a lucidity and a flame therein, as the token of the Lord's presence, from experience, 6620. The Lord's presence manifested by a cloud, which gradually became more lucid, and assumed the human form, and at length appeared like a bright flame, from experience, 10,810. The state of the inhabitants of Mars represented by a flame which changed into a bird, and c., from experience, 7620-7622. See FIRE, LIGHT.


793


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 794

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 794

       FLAX [linum], signifies exterior natural truth, corresponding to barley, which signifies exterior natural good, 7600. It takes this signification from representatives in heaven; natural truth appearing as a texture of fine linen threads, ill. and sh. 7601. See LINEN, GARMENT.


794


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 795

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 795

       FLEE, to [fugere]. See FUGITIVE.


795


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 796

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 796

       FLESH [caro]. See BODY, FOOD, BREAD, WINE. The proprium of man is denoted by bone; the proprium vivified, by flesh, 148, 149, 780, 3540. The coherence of the internal with the external, when the posterity of the most ancient church desired to live in their proprium, is signified by the man and his wife becoming one flesh, 160-162. In a general sense flesh denotes all mankind, specifically the corporeal man sh. 574, 627, 661, 670, 780, 999. The people lusting for flesh signifies the desire to live corporeally, 574; compare 8431. The way of all flesh corrupted signifies the understanding of truth wholly destroyed in the corporeal state of man, 627. The destruction of all flesh in which was the spirit of lives, under heaven, signifies the posterity of the most ancient church perishing by their corporeal lusts and persuasions, 661, 800. See FLOOD. Every living soul denotes man as to the intellectual part; all flesh, as to the voluntary part, 670. As flesh denotes the voluntary proprium, it also signifies all its concupiscences, ill. and sh. 999; particularly 10,283. Life is predicated of flesh when man, from corporeal, becomes regenerate, thus when his proprium is vivified, 780. The living soul in all flesh is predicated of the whole human race from the remains of innocence and charity with them, ill. 1050. The flesh of the foreskin to be circumcised denotes the removal of the defiled loves of the proprium, 2041, 2056, 2057. The covenant of Jehovah in their flesh denotes the conjunction of the Lord with man even in his impurity, and purification thereby, ill. 2053. My bone and my flesh denotes conjunction as to truths and as to goods, 3812; compare 156. Flesh denotes the proprium in both senses, good and evil; in the former case the heavenly proprium with which man is gifted by the Lord, 3812; in the latter, his own pleasure and lust, sh. 8408, 8409. In the supreme sense it denotes the proprium of the Lord's divine human or the divine good; in the respective sense, the voluntary proprium of man vivified by divine good, sh. 3813, 5200, 6968, 7850. Flesh and blood denote the divine good and divine truth, thus in the Holy Supper, 3813; ill. and sh. 4735, 7850, 8682; sh. 9127, 10,283. See SUPPER. Flesh and blood signify the divine proprium in the humanity, 4735. The flesh in which is spirit signifies the internal church; bones only, the external, 6592. Living flesh denotes acknowledgment and faith; leprosy in it, profanation therewith 6963. Flesh predicated of the spiritual man denotes the good of truth 6968. Flesh denotes the divine good of the divine love, which is from the Lord's divine human and the reciprocal good with man, 7850. The flesh of Selav, a bird or flying creature, denotes the good or delight of the external or natural man, 8431; compare 8413. In the genuine sense flesh denotes the good of celestial love; in the opposite sense, the evil of self-love, 9068. The spirit shown to be the true life of man, and the flesh his proprium; the former at great length, 9818; the latter in particular, 10,283. The most ancient people did not eat flesh, and the eating thereof considered in itself is somewhat profane yet no one is condemned on this account who eats it without violating the conscience, 1002, 1003. The inhabitants of a certain earth in the universe described who eat no other flesh than that of fishes, 10,161. The Jews were severely prohibited from eating either fat or blood because they were wholly in externals, and would thereby have represented the appropriation and profanation of divine truth and divine good, 10,033. They were permitted to eat the flesh of the sacrifices because the flesh, without the fat and the blood, denotes the proprium of man, 10,040; or the evil of his own love, ill. 10,035. Still it was eaten to represent what is holy in externals, thus the appropriation of celestial good and consociation by love, 8682, 10,040. Specifically, the flesh of sacrifice represented spiritual good, the meat-offering, which was bread and cakes, celestial good, 10,079, end. The flesh of the ram that was eaten denotes the good of the internal man, appropriated by those who are purified from evils and falses, 10,106; ill. 10,109, 10,114. See to EAT. Flesh, when predicated of the Lord, denotes the divine good of the divine love, sh. 10,283. The signification of flesh generally ill. and sh. 10,283. That spirit is life from the Lord, and flesh life from man, sh. 10,283.


796


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 797

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 797

       FLIGHT [fuga]. See to FLEE.


797


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 798

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 798

       FLINT [lapis seu petra]. Knives of flint denote the truths into which they are initiated who are delivered from their evils, 2039, 2799, 7044. See CIRCUMCISION.


798


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 799

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 799

       FLOCKS [greges]. 1. He who teaches and leads to the good of charity is a shepherd; and they who are taught and led are the flock, sh. 343, 3772, 4713, 5913, 6044, 6778, 6786. A flock denotes those who are in the truths and goods of faith, 343, 3767, 3772. More interiorly, shepherds or keepers of the flock, denote the truths themselves which lead to good, ill. 6044. In the same sense, flocks denote the rational or internal goods themselves, and hence, they who are truly rational or internal men, 2566, 3408, 4505. Flocks and herds denote the goods of the natural man, interior and exterior, 415, 1486, 1565. They denote his supposed goods, which are to be separated in consequence of discrepancy with the internal man, 1565, 4250. Animals of the herd denote celestial natural effects, those of the flock celestial rational, 2180. A flock, in the widest sense, denotes all who are in good throughout the whole world, but in a particular sense those only who are imbued with the good of charity and the truths of faith, thus, who are within the church, 3767. Hence, flocks denote churches, and, abstractly, the doctrinals of the churches by which the good of charity is imbued, 3767, 3768, 3783. A flock led to drink denotes the instruction of those who are willing to be led to good from the Word, 3772, 6778, 6786. A flock denotes the interior good of the natural man, which is the good approved by reason; a herd exterior good, 2566, 4250, 4378, 5913, 7504, 7663, ill. and sh. 10,609. A flock denotes the good of the rational man when a herd is under stood to signify the good of the natural; otherwise, a flock denotes natural domestic good, ill. 3518. Ox and ass denote exterior goods and truths; flock, and man-servant and maid-servant, interior goods and truths, 4244. A flock denotes charity; a herd, its exterior goods, which are the exercises of charity, 6531, 7663. Flocks denote goods and truths, 4073. Flocks denote interior goods and the truths thence derived, cattle, interior truths and goods thence derived, 9135; but observe that cattle is sometimes predicated both of the flock and the herd 6049, 6134. See CATTLE. The animals belonging to the flock are iambs, sheep, kids, he and she-goats, and rams, by which are denoted affections of good and truth in the internal man; the animals belonging to the herd are oxen, and he and she-calves, which denote affections of good and truth in the external man, 8937, 9391, briefly, 5913. See HERD, OX, GOAT, SHEEP.

2. Abel's offering of the firstlings of his flock to Jehovah, denotes the ascription of holy love to the Lord, thus worship from charity, 350-354. Lot's possession of flocks and herds and the strife between his herdmen and Abram's, the goods of the external man separate from the internal, and their discordance, 1562, 1565, 1570. Isaac's acquisition of flocks and herds, and servants, when dwelling in Gerar, the goods and truths of the rational man which are acquired by doctrine, 3365, 3403, 3408. The strife between his keepers and those of Abimelech about the well that the servants of Isaac had discovered, the opposition of those who teach from external doctrine to those who teach from internal, 3423-3425. Rebeccah's sending Jacob to the flock, the procedure and influx of truth to good not yet rational, 3518. His coming to Haran, and behold a well in the field, and three flocks of sheep lying by it, and the well closed, the state of the church as yet only instructed from the external sense of the Word, 3763-3769. Rachel with her father's sheep coming into the field, the affection of interior truth manifested, 3793, 3794. Jacob's watering the flock and kissing Rachel, instruction and conjunction thereby with the doctrine and affection of interior truth, 3799, 3800. His acquisition of flocks and herds in her father's service, the genuine goods and truths which are then acquired, and all the means thereto, 1993, 4005, 4073, 4084, 4087, 4169, 4217. His return home and the division of his flock on the approach of Esau, the arrangement and disposition of all that the natural man has acquired, in order to the influx of divine good, 4250, 4336, 4368, 4378, 4384. See JACOB, ESAU.


799


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 800

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 800

       FLOOD, OR DELUGE [diluvium]. 1. The death of the posterity of the most ancient church was occasioned by their total immersion in evils and falses, which is signified by a flood; their decline briefly described, 660, 661. It was not mankind universally that perished, but only those who were of the church, 662. The flood of Noah denotes the temptations which they underwent who were capable of regeneration; and the desolation or devastation of those who were not, 705, 729. Inundations of waters, signify temptation and desolation, because persuasions and false principles actually flow-in from evil spirits; the signification sh. 705, ill. 751. A flood of waters, as distinguished from a flood, signifies the beginning of temptations, or temptations comparatively light, being as to intellectual things only, sh. 739, 752. The fountains of the great deep broken up, and the cataracts of heaven opened, signifies the extremity of temptation as to things voluntary, and things intellectual, 754, sh.. 756, 757. The nature of such temptations and devastations, ex. and ill. 757, 760-762. Their end and purpose in the establishment of a new church, 765 and sequel. See NOAH.

2. The genius of the antediluvians was very different from that of the people who lived after the flood, 310. Their state was such, when in their integrity, that the whole mind was ruled by love, so that it was one and undivided; hence, celestial seed was derived to their posterity, 310, 805. The decline from such a state is most perilous, for it perverts the whole mind, insomuch that it can hardly be restored in the other life, 310. The decline of the antediluvian church was, in general, like that of subsequent churches; but it was distinguished by the suffocation of remains, 560. The antediluvians fell into the most direful and abominable persuasions, considering themselves as it were gods, and whatever they thought, divine; how self-extinction or suffocation as by a flood is the necessary consequence of such a state, 562, 563. They held this persuasion to such a degree as not to acknowledge any god above themselves, 808; see below, 1268. They immersed the most holy goods and truths in their lusts, and thus defiled them, 560, 562, 570, 571, 581, 660. They were called Nephilim, or giants, from the persuasions conceived of their own supereminence, 580, sh. 581-583. Their dire persuasions or phantasies thus originated, were the causes of their extinction and suffocation, 585. When in their integrity they enjoyed an internal respiration, and discoursed together by the representation of ideas in the changes of the face; they were also in the perception of good and truth, 607, 1118-1121. In course of time the internal respiration was changed, but with those who conceived such dire persuasions, it became of such a quality that every idea of thought was represented in a most deformed shape; hence, all these became extinct, 607. The way for the production of remains being closed up, they necessarily perished, for when this is the case, man is no longer man, for then he can no longer be guarded by angels, 660. In their integrity the men of the most ancient church respired with the angels, and their being no longer capable of doing so was the genuine cause of their extinction, ill. 805. The intellectual and the voluntary part with them cohered together in one corrupt form, so that they could not be separated, 1034. Their quality described in their integrity and in their decline from experience, seriatim, 1114-1128. How magnificently and in what happiness they dwell in heaven, 1115-1117. The quality of the antediluvians who perished described from experience, seriatim, 1265-1272. Their abode is in a hell under the left foot, where a misty mountain appears, by which they are separated from the other hells and the world of spirits, 1266, 311, 581. Their influx is so deadly, that if they were permitted in the world of spirits the human race would perish, 1266, 1270. They breathe nothing but hatred, and treat one another most cruelly, 1267. How the author was guarded, in order that he might know their quality, and by what means they were discovered to him, 1268-1270. They confessed that they had thought much of God, and persuaded themselves that they were gods, in which they were confirmed by dreams, 1268, compare 1122. When they descended into their hell, their phantasies against the Lord were represented by a noise from the mountain, 1270. Their weakness is such that they were thrust down by an infant, 1271. Their women and children represented, and their glory in the latter, 1272, compare 1123. Some less evil described, but not of the number who perished, or Nephilim, 1124, 1265.

3. The promise that the earth shall not be destroyed any more by a flood denotes that such a deadly persuasion cannot again exist, 1035, 1051. The church before the flood is called the most ancient church, that after the flood the ancient church, 1148. The consummation of the most ancient church described by the flood, was a last or general judgment, besides which there have been three others, 4333. There are two kinds of spiritual inundations or floods, the one, of lusts pertaining to the right part of the brain, the other of falses pertaining to the left part; the case described from experience, 5725, see above, 739, 754. The waters of a flood denote temptations as to things intellectual; heat, or a hot wind as to things voluntary, 739, 5215.


800


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 801

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 801

       FLOUR, FINE [similago]. Fine flour, and oil, and frankincense, denote the whole of charity, fine flour its spiritual, oil its celestial, and frankincense its grateful essence; their use in the sacrifices, ex. 2177. See MEAT-OFFERING, SACRIFICE. Fine flour made into cakes denotes the celestial principle of love; farina or meal the spiritual, 2177. Fine flour, or the farina of fine flour, denotes celestial good and the good of faith; cakes, both conjoined, 2177, 3880. Fine flour signifies charity towards the neighbour; mixed with oil, love, 4581. Fine wheat flour [simila] denotes the spiritual; honey, its sweetness; and oil, its good, 5620. Fine flour signifies truth producing good, 7966, and truth derived from good, both ill. 9995, 10,136. It signifies good prepared for use by reduction into series or truths, 10,303. See to GRIND, FARINA, CORN, BREAD, CAKE, WHEAT, BARLEY.


801


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 802

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 802

       FLOWER [flos]. When a man is reborn spiritual life flows into him, as the heat of the sun into a tree, causing it to produce leaves and flowers, 5115. The tree flowering represents the state near regeneration, 5116. Flowers denote the scientifics of truth, and generally truths, the fruits by which they are followed, good, ill. and sh. 9553, 10,185. The cherubim, and palms, and flowers that were sculptured upon the walls of the temple, denote providence, wisdom, and intelligence which constitute the state of heaven, 8369. The spheres of charity and faith are sometimes perceived as odours, resembling the sweet scent of flowers, 1519. See FRUIT, VEGETATION.


802


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 803

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 803

       FLUCTUATION. After a state of temptation the mind sometimes fluctuates, if the man is celestial, between good and evil; if he is spiritual, between truths and falses; and if he is natural, between cupidities and their contraries, ill. 847, 848, 857. Fluctuation between truths and falses is denoted by the ark floating on the waters, 789. See FLOOD. The confluence of scientifics is denoted by the sea; reasonings therefrom concerning divine things, by its waves and tides, 9755.


803


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 804

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 804

       FLUXION, the, of the form of heaven is derived from the love of the Lord flowing in, 3889. The author's perception of its flux or gyrations, and their correspondence, in the lowest sphere, with the human brain, 9041. See FORM, INFLUX, HEART.


804


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 805

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 805

       FLY [musca]. See INSECT.


805


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 806

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 806

       FOAM, OR FROTH [spuma]. The scholastic learning of this world compared to filthy spume by the spirits of another earth, 3348. Filthiness and scum or foam denotes what is evil and false, 4744; also the profanation of good, and filthy loves, 8408, 10,105. The fig-tree reduced to froth, cited, 5113, 7613. See FILTH.


806


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 807

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 807

       FOE [inimicus]. See ENEMY.


807


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 808

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 808

       FOOD [cibus]. There is celestial, spiritual, and natural food consisting, generally, in knowledges of faith and works of charity, thus goods and truths, and the nature of each, 12, 56-59, 676-681, particularly 1480, 1695. The food of the spiritual man is described by the herb yielding seed, which denotes all truth having respect to use; and by the tree yielding fruit, which denotes the good of faith, 56, 57. The food of the natural man is described by the green herb, because it consists especially in scientifics, 56, 59. Goods and their delights are signified by foods, because it is by these that the soul is sustained, 678. Goods and truths are the genuine foods of man, and without them he is only a dead man, 680. Food, in the Word, always denotes spiritual and celestial food, thus faith and love, sh. 680. Food in the other life is whatever comes forth from the mouth of the Lord, by which alone spiritual life is sustained, 681. Man is not only affected but sustained by pleasures and their delights, providing there be good in them from the Lord, ill. 995; see below, 5147. Foods succeed each other in order from the celestial degree to the natural, insomuch that one kind of food corresponds to the other, 1480, 4459. Spirits have not the sense of taste, but the appetite of knowing in its stead, the satisfaction of which is their food, 1973. See TASTE. The food of evil spirits is the contrary of wisdom, and c., thus all that is false, by which also they are equally sustained, 1695. The food with which the Lord continually supplies the angels is love and charity, thus the divine humanity itself, 2838, 5147, 9396. Whatsoever conduces to intelligence and wisdom is celestial food, and what relates to the Lord the very felicity thereof, 3085. The spiritual food proper to man is to know, ill. 3114. The appetite and savour of food is of the soul, which by these delights, or external goods, administers to its body; the affection and relish of knowledge, and the introduction of good illustrated, 3570. The taking of food with another signifies conjunction by love and charity, 3596. See FEASTS. An illustration of the manner in which ends ascend, from the nourishment of the body, and the correspondence of corporeal, spiritual, and celestial foods; moreover what it is to be in externals and in internals, 4459. Spiritual food is science, intelligence, and wisdom, and hereby infants and youths who enter the other life actually grow to maturity, 4792, 5576. Food in general denotes celestial and spiritual good, ill. and sh. 5147, 5360, 5435. The angels derive their recreation and nourishment from the exercises of love and charity as men from corporeal food; illustrated by the greater nutrition of the body when food is eaten joyfully, 5147, 5576, 6078. Food, in the genuine sense, signifies divine good in exercise or act, 5147, end. Food is what nourishes the internal man or the soul, thus goods and truths; in general, whatsoever is conducive to use, ill. 5293. Food denotes truth when adjoined to good, 5340, 5342; consequently, the truth of good, 5426; or the good of spiritual truth, 5410, 5487, 5582, 5588, 5655, 5733. Spiritual food, which nourishes minds, consists in the things of intelligence and wisdom, thus in the understanding of truth and the willing of good, ill. and sh. 5576. In the spiritual world, as in the natural world, when foods adequate to use fail them, they become hungry, and it is then evening with them, 5579, 6078, 6110. See SUPPER, EVENING. Sustenance by meat and drink signifies the influx of good and truth through heaven from the Lord, by which the internal man is sustained, ill. and sh. 5915, 6106, 6576. Scientifics and truths sustain the soul; hence to feed signifies to be instructed, ill. and sh. 6078. Goods and truths, and the knowledges of such, constitute the spiritual life of those who are in heaven; states of reception illustrated by the times of the day, and c., 6110. All food in general is signified by bread, which denotes spiritual life, or the good of love and charity, 6118, 9545. See BREAD. All food requires the accompaniment of drink, illustrating how good appetites truth, 8562. Food and drink signify the goods of love and the truths of faith, 8562; ill. and sh. 9139, 9396, 9527. Falses unwittingly held by the good, and which are therefore susceptible of being bent to good, may be compared to foods which are unclean to the sight, but still savory, falses derived from evil, to foods which are really unclean and stinking; and truths adjoined to evils, to foods which appear clean, but are interiorly corrupt or poisonous, 9192. A table, as containing food, denotes the receptacle of the goods of love and charity, thus heaven itself as receptive of such good; and in the opposite sense 9527, 9543, 9545. Spiritual food in general is all good, but in particular it is the good that is acquired by truth passing into will and act, 5820. Hence the signification of teeth, ill. and sh. 9052; compare 5175. See TEETH. In times of temptation, in consequence of the hatred of evil spirits to all that is good and true, the only food that they leave to man is compared to the green herb, 59. The foods which the Lord gives are compared to the herb yielding seed and the tree yielding fruit, to receive which is to come into tram unity and peace, 59. To ride upon the high places of the earth signifies the fruition of internal peace and felicity; to be fed with the heritage of Jacob, external tranquillity and delight, 85. Straw and provender for the camels denotes the common scientifics which are the food of the natural man, 3114, 3146. Food stored up in the cities denotes truths concealed in the interiors of the natural mind, ill. 5342. To buy food denotes the appropriation of truths by good, or the procuring of the good of spiritual truth, 5410, 5435, 5582, 5588, 5655. The Israelites forbidden to kindle a fire and prepare food on the sabbath, denotes that man is not to act from his own loves, or teach from his own intelligence, ill. 10,369. The inhabitants of Jupiter dress their food not to gratify their palate, but for the sake of use, and that they who dress their food to gratify their palate plunge into luxuries, sensual indulgence, and stupidity of mind, 8378. The entrance of man into the other life illustrated by food passing into the human system, 5175. See to EAT, to DRINK.


808


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 809

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 809

       FOOT [pes]. The feet, generally, denote things natural, such as pertain to the ultimate life of man, 259, 2162, 3147, 3148, 3761, 3986, 4280, 4382. The sole of the foot and the heel such as are more and more exterior, 259, 1748, 2162, 3304, 4951, 6406. The ancients considered celestial and spiritual things in reference to the head and the face; the affections of the rational man derived therefrom, such as charity and mercy, to the breast; those of the natural man, to the feet, the sole of the foot, and the heel, according to degree, 259; sh. 2162. The sole of the foot and the heel denote the ultimate natural parts; the shoe, which invests them, and yet can be put off, the corporeal, sh. 1748, 3540, 3761; from experience, 5378. Moses was commanded to put his shoes from off his feet, because the lowest sensual things cannot be retained when man approaches the Lord, ill. 6844; compare 7864 and context. The lace or thread of the shoe denotes what is false; its latchet or fastening, evil, 1748. Abram's requesting the three angels to wash their feet denotes that somewhat natural, in order to better perception, should be put on, ill. and sh. 2162. The God of Israel seen as to his feet, under which was as it were a work of sapphire stone, denotes that they only saw the externals of the church represented in natural things, 2162. Such natural representations, proceeding from internals, are denoted by the place of Jehovah's feet, and by his footstool, sh. 2162. See FOOTSTOOL. It was customary in the representative church to wash the feet, which denotes the purification of the natural man, sh. 3147. To wash the feet was also a token of charity and humiliation, indicating that they did not reflect upon the evils of others except to reform them, 3147. It was customary for travellers and sojourners to wash the feet, because journeying, and c., signifies the life, 3148. The heels denote outermost goods, 3540, 4938. The heels, the soles, the hollow of the feet, and hoofs signify the ultimates of the natural man, sh. 7729, 9391. The hoofs of the horse in particular, either the truth or the false in ultimates, or the lowest intellectual things, ill. and sh. 3923; ill. 6400, 7729, 9391. See HOOF, HORSE. The foot to be cut off if it scandalize, denotes the natural ability destroyed when it lifts itself against spiritual things, br. sh. 4302. According to the foot (or progress) of the flocks and herds, and according to the foot of the sons, denotes the conjunction of good and truth proceeding according to the acquired ability of the natural man, 4382, 4383. The spirits who belong to the province of the feet are natural men; those who belong to the soles of the feet more grossly natural, 4403. Seriatim passages on the correspondence of the feet, of the soles of the feet, and of the heels with the grand man, 4938-4952. Celestial things are terminated in spiritual, and these again in things natural, to which the feet, the soles of the feet, and the heels correspond, 4938; from the author's experience, 4939. They who are merely natural dwell under the feet and the soles of the feet in various and most distinct places, according to character; many varieties described, 4940-4951. Such places in general are called the lower earth 4945. To lift up the hand denotes power in what is spiritual; to lift up the foot power in what is natural, 5327; ill. 5328. When the three heavens are presented to sight as one man, the celestial or inmost heaven forms the head, the spiritual or second heaven the body, and the first or ultimate heaven the feet, 5328. The spiritual world has, as it were, its feet and the soles of its feet in the natural, 5945, 6436. The sceptre shall not depart from Judah, nor the lawgiver from between his feet, until Shiloh come, denotes the government of the natural man by influx through the celestial heaven until the Lord's advent, ill. 6371-6373. The feet signify lower or inferior things in which are interiors, ill. 6463. Hence feet denote the ultimates of the church, of the Word, and c., 9406. The things which are under the feet of God are the ultimates of the Word, and are called the place of his feet, and footstool, sh. 9406. The thumb of the right foot denotes the intellectual faculty in the lowest heaven, 10,063. To wash the hands and the feet is to purify both the internal and external, 10,241. To tread upon serpents and scorpions is to destroy falses and evils, 10,019. To tread down or bruise, predicated of the serpent's head, denotes the depression of evil so that it shall only affect the natural man, ill. 258, 259. As to Jacob's being named from the heel, see JACOB. As to the signification of fractured feet or hands, 2162.

FOOTSTOOL [scabellum pedum]. Heaven is my throne denotes the celestial and spiritual interiors; earth is my footstool, the rational and natural exteriors corresponding thereto, sh. 2162, 5313. Other passages explained of external worship corresponding to internal, 2162. A footstool signifies divine truth below heaven, such as the Word in the literal sense, upon which the Word in the internal sense is made to rest, 9166, 9406. See FOOT.


809


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 810

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 810

       FORCES [vires], denote the power of truth strength, the power of good, ill. 6343, 6314, 8710. There are always two forces which contain all things in their connection and form, the thing contained being between them, 3627, 3628. The interior of these forces is a living force, the exterior not living, but in correspondence and reaction with it, 3628. Description of certain spirits who correspond to the passive forces of the membranes that cover the viscera 5557. There are two forces acting in all temptations, the one of falses which are injected from hell into the external man, the other of truths which are insinuated by the Lord into the internal, 8168. No one can resist temptation by his own powers, they being those of the falses in which he is, 8172-8175. The Lord alone subjugated all to himself by his own powers, 2025. In innocence there are innate forces, because it pertains to celestial love and the voluntary part of man, 6367. Recipient substances and forms are the subjects of life, and the results of their mutations and modifications are forces which are properly called living, 8603. The recipient faculties of man are the will and understanding, to which the heart and lungs correspond; what their vital forces signify, and c., 9050. See POWER.


810


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 811

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 811

       FOREHEAD [frons]. All things whatsoever in the ideas of angels have some reference to the human form; thus the lintel and the doorposts of a house have a similar signification to the forehead and the hand, 7847. A sign upon the hand and a memorial between the eyes denote perpetual presence or remembrance in all thought and action, 8066, 8067; or perpetually in the will and perpetually in the understanding, 8090. The interiors are expressed in the face, those of love particularly in the forehead, 9936. See FACE. Hence the forehead and also frontlets between the eyes, denote celestial love, and they were worn as a sign of love to God; in the opposite sense they denote infernal love, sh. 9936, 10,061.


811


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 812

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 812

       FORESIGHT [praevidentia]. See PROVIDENCE, VIEW.


812


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 813

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 813

       FORESKIN [praeputium]. The organs of generation correspond to the conjunction of good and truth; the foreskin to the obscuration of good and truth in the most ancient church, because that church was at the time an internal man; and to their defilement in the ancient church, because that church was respectively an external man, 4462. On account of the defilement of good and truth in externals circumcision was instituted by the ancient church, but it was unknown to the most ancient, 4462. The Philistines in particular, who did not conform to this rite, and cared little about charity, are called the foreskinned or uncircumcised, 3412, 4462, 1197. The foreskin signifies the defilement of all celestial and spiritual love by the impurities of the external man, which impede their influx, 7225. The foreskinned male signifies one who is not in the truth of faith in consequence of its defilement, thus what defiles and impedes the influx of truth, 2056. The flesh of the foreskin denotes the impure loves of self and the world, which pertain to the proprium, and which impede the influx of celestial love, 2041. Those who are in the life of defiled loves are called foreskinned or uncircumcised, 2049. Such are they in whom the life of charity is not formed, whether they be in the church or out of it, 1197, 2049. To be foreskinned or uncircumcised is to be impure; to be of uncircumcised lips is to be impure in respect to those things which are of doctrine, 7225. Moses was so called on account of the impure Jewish church 7245. The cutting off of the foreskin signifies the removal of defiled loves, 7045. See CIRCUMCISION.


813


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 814

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 814

       FOREST [sylva]. When the angels discourse of intelligence and wisdom, thus of perceptions and knowledges, there are represented paradises, vineyards, forests, meadows, and c., 3220. A forest denotes the church as to science, or the knowledges of good and truth, thus a religious system or religion, ill. and sh. 9011. See GROVE, TREE, VEGETATION.


814


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 815

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 815

       FORGET, to [oblivisci], denotes the gradual abolition of repugnance by delay and habit, 3615. To forget denotes disjunction and removal, 5170; ill. 5278, 5352. See MEMORY.


815


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 816

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 816

       FORM, denotes the very essence or substance of a thing, 3821, 4223, 4224, 4985, 8603, 3484. When mention is made in the Word of beautiful in form and beautiful in aspect, form has reference to the esse of a thing, thus to good, aspect to the existere, or beauty thence derived, thus to truth, 3821, 4985, 5199. The functions of the viscera and organs of the body make a one with their organical forms, such forms being really produced by their functions or uses, ill. 4223. Besides these, there are forms or substances which are inscrutable in natural light, 4224. The conjunction of good and truth in a material form is like the conjunction of the heart and lungs, ill. 3889. Truth is the form of good, that is, when good is so formed that it can be intellectually perceived it is called truth, 3049, 5337, 9474. Good cannot come into form or sight except by truth, and truth cannot exist except from good as its essence, 9637, 9781, 9995. There are two forms of good, internal and external, 4988. The idea of form, or of truth as the form of good, illustrated by what is honest and decorous, 4574. The form in which truths and goods consociate is derived from the form of heaven, 3584, 9878. In like manner the form of the brain and its functions in the body, 4040-4054. The form of heaven is stupendous, and exceeds all human intelligence, 4041, 9877. The things which are in heaven, however, are represented in the world of spirits by forms to the similitude of which accede forms in the world, 4043, 10,276. See HEAVEN. A discourse with a philosopher in the other life concerning forms, that one is from another in man, and that the operations of mind are variations of form under changes of state, ill. 6326. All things both in man and in universal nature are formed from one another successively, and not by a continuum becoming more and more pure; hence things interior and exterior are distinct from each other, the former being within the latter, thus they succeed in order, 6465, 8603. He who does not thus conceive of formation cannot comprehend the internal and external of man; neither can he conceive otherwise but that when the external dies, the internal man dies also, 6465. See DEGREE. In accordance with this doctrine of forms and of influx, everything of thought and of will flows in by means of a wonderful form, which is the form of heaven, from the Lord, 5288, 5986, 6607. All the operations of the mind are variations of form, 6326. Inferior thought circulates according to the form of the cineritious substance in the brain; but the superior forms which are in heaven are altogether incomprehensible, 6607. Scientifics are arranged into a heavenly form when man is in heavenly love, and it is that love which arranges or forms them, 6690. Thus it is good that reduces truths into a heavenly form, 3316, 3470, 4302, 5704, 5709, 6028; or into series, 10,303. See SERIES. Hence, also, truth is called the form of good, 9846. The interior form receptive of good and truth from heaven is depraved and distorted by hereditary evil, 4317. This form, however, was created in all the fairness of good and truth, and recovers the native beauty of its form by regeneration, 3804. The first form, by virtue of which man is man, is his internal; by this internal form the Lord is united to him: on the other hand, so far as man gives himself up to evil, he separates himself from it, 1999. The human form is the form of heaven, and is perfect and beautiful in proportion to the communication of affection and thought with heavenly societies; thus good forms man into an image of heaven, as evil forms him into an image of hell, 6605, 6626, 3513, 3584. See GOOD, HEAVEN, EVIL, HELL. It is by the good of love, therefore, that all truth with the regenerate is disposed into a heavenly form and preserved therein, ill. 9846; and he is in the form of heaven who is in the good of love conjoined with the truth of faith, 5199. The conjunctions which take place in heaven are called forms in respect to good, and societies in respect to persons, 8469. The form of divine truth, or the Word, is its perception, thought, and enunciation; hence it is various in the several heavens and with man on earth, 8920. Unless it were so accommodated in form it could not be received, thus it could not flow into any faith nor into the life of faith, 8922. The form of heaven is impressed upon it by the Lord, and through its medium the same form is impressed upon man, 4040. When the Lord appears it is always in an angelic or human form, 9359, 9972. Before the Lord's advent into the world, he assumed the human form by transition through heaven; the human form being his own form or divine presence in heaven, 10,579. See LORD. The whole heaven is arranged by the Lord according to the divine form in himself, his spiritual kingdom being according to the ordination of affection in his divine human, 3189. The primitive human form is not in the form of the body, but in a most perfect form known to the Lord alone, which conspires and tends to that, 3633. Hence the human form is put on by all angels and men, but the Lord alone is man, 3634, 6626. All organical forms, which are substances, are nothing but recipients of influx from the Lord; and they receive it according to their correspondence, as organs, with the only life, 3484, 3743, 6872, 8603. The form of the habitation or tabernacle shewn to Moses on Mount Sinai is representative of heaven where the Lord is, 9481, 9576, 9577, 10,276. The forms of all its vessels also are representative of celestial and spiritual things, 9482, 10,276. See TENT. Form, generally, illustrated by the procedure of that which is formed, or its derivation, from internal to external, 5337.


816


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 817

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 817

       FORTIFICATIONS [munimenta], denote truths so far as they defend good, 7297. See CASTLE, TOWER.


817


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 818

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 818

       FORTUNE. The all of fortune is from the divine providence of the Lord in the ultimates of order, 5049, 6493, 6494. The spiritual spheres that are about man produce the effects which are ascribed to fortune, which are therefore of the ultimate sphere of Divine Providence, 5179. All fortune, contingency, or chance, is of the Divine Providence acting secretly and incomprehensibly, 5508, 6485. All misfortune is owing to the sphere of evil spirits prevailing, who have the art to make occurrences appear like chance, 6493. Things the most minute and apparently trivial, even to the cast of dice, are directed from the spiritual world; the providence of the Lord ruling all, 6493, 6494. The case argued, 7007. The ancients expressed their sense of the Divine Providence in all things by the very terms in which they alluded to apparent chances, ill. 9010. See PROVIDENCE, to PROSPER.


818


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 819

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 819

       FORTY, and c. See NUMBERS.


819


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 820

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 820

       FOUNDATION, the [fundamentum], or common basis, denotes the truth of faith derived from good; such is the signification of the foundation of the earth, the foundations of the walls of the New Jerusalem, and c., 9643. The foundation of the altar denotes the ultimate or sensual life of man, 10,028. The church upon earth is the foundation of heaven, 4060, ill. 4618, 9430. The external is universally the foundation and receptacle of the internal, 6299. The fundamental of all loves is conjugial love, 686, 2733, 2738 5053. The influx of innocence in early life is the fundamental principle upon which the intellectual or rational man is afterwards built up, 5126. It is of fundamental importance that the thoughts of those who are to be together in the other life agree together, 5182. The foundations of the mountains signify hell, sh. 1691.


820


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 821

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 821

       FOUNDER [conflator]. An artificer or maker of graven images denotes one who fashions what is false from his own intelligence; a founder, him who makes it appear like good, 424, 9852, 10,406. See ENGRAVING, FASHION.


821


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 822

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 822

       FOUNTAIN [fons]. Fatness and the fountain of lives (scaturigo vitarum) denotes the celestial principle, which has relation to love, 353. The love of the Lord and the love of the neighbour are the verimost fountains of life, from which all and everything flow out, 1450. A fountain of waters in the desert denotes natural truth which has not yet received life, 1927; compare 1956, 1957. A fountain in like manner as a well denotes the Word, also doctrine from the Word, and truth itself, sh. 2702. In the supreme sense it denotes truth divine, 3065, 3082, ill. 3131, 3137. A fountain denotes pure truth, a well truth less pure, 3096, 3424. The Word is called a fountain and a well of living waters, because the literal sense contains divine truths, 3424. The Word is called a well where the natural mind is treated of, which perceives nothing of itself but the literal sense; and it is called a fountain, when the rational mind and its perception of the internal sense is treated of, 3765, 6774. Waters denote truths; rivers, intelligence; and fountains, wisdom, which are all from the Word, 4697. A door of fountains denotes entrance both to truths or falses, thus the literal sense of the Word which opens the way to either, according as man is in good or evil, 4861, 4891. The twelve fountains of Elim denote truths in all abundance, 8368. The fountain of the waters of life, the truths and goods of faith, 8568. The fountain said to be opened in Mount Parnassus denotes intelligence, 4966. Such is the connection and dependence of all things that they must receive influx from one fountain of life, 4524, 5605. The denial of this single source of good, thus self-merit, or the self-righteousness of man is the fountain of numerous evils, 5758, 10,033. The heart and lungs are the two fountains of all motion, action, and sensation in the external man or mere body, 3635.


822


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 823

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 823

       FOUR, FOURTEEN, FORTY, and c. See NUMBERS.


823


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 824

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 824

       FOWL [volatile]. Fowls or flying creatures denote truths; in the opposite sense, falses, 1834. The flesh of a bird denotes the good of truth, or the good of faith, 8131. See BIRD.


824


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 825

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 825

       FRACTURED OR BROKEN [fractus seu fractura]. Those who were fractured in the feet or hands represented such as are principled in perverted external worship, 2162. See to BREAK.


825


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 826

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 826

       FRAGRANCE. When the perceptions of the angels are turned into odours, they are sensated like fragrance from aromatics and flowers, 5621. Fragrant spices were used in the worship of the ancients, because of their correspondence with the grateful perceptions of faith and charity, 4748. Fragrant aromatics are of two kinds, answering respectively to the celestial and spiritual states, 10,291, 10,293. Fragrances in general signify the affections of truth derived from good, 10,295. See FRANKINCENSE, INCENSE, AROMATICS.


826


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 827

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 827

       FRANKINCENSE [thus]. The frankincense used with oil and fine flour in the sacrifices denotes the grateful perception of charity and love, 2177. Frankincense, incense, and odours in ointments, were made representative because odour corresponds to perception, 4748. Pure frankincense denotes the truth of celestial good, 9993, 10,252; thus, it denotes inmost truth, which is spiritual good, ill. 10,236, 10,303. Generally, frankincense denotes the truth of faith; and hence oil or gold, and c., is mentioned along with it to denote the good of love, 10,177. The gold of Sheba signifies the good of love, its frankincense the truth of faith, thus the celestial and spiritual internals of worship, 1171, 9293. 10,177. See ODOUR, INCENSE, AROMATICS.


827


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 828

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 828

       FRAUD [fraus]. See DECEIT.


828


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 829

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 829

       FREEDOM [liberum]. See LIBERTY.


829


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 830

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 830

       FRIEND [amicus]. The spiritual man is called by the Lord a friend and a son of light; but the celestial man, a son of God, as in the gospel of John, 51.

FRIENDSHIP [amicitia]. Friendships and civilities are not charity, but they partake of charity in proportion to their sincerity, 1158. Mutual love has respect to the good in man, and to the man for the sake of the good; friendship accedes to self-love, and is opposed to mutual love or charity in proportion as it does so, 3875. How many societies there are in the other life of mere sensualists, who have regarded nothing but external satisfaction in friendships; how they take away all the affection of truth and of good appertaining to others, and how sad their lot is, 4054. There are also numerous societies called societies of friendship, and that such take away delights from others, 4804. There are also societies of interior friendship, founded upon the affection of spiritual things, and true love for one another, 4805. As to the friendship of the good for those who are signified by their enemies in the Word, 9255.


830


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 831

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 831

       FROGS [ranae], from the river of Egypt, signify reasonings from mere falses, 7265, 7295, sh. 7351, 7352, 7381, 9331. The Egyptians prayed to be delivered from the evil of the frogs because infernal spirits have no pleasure in reasoning from mere falses, inasmuch as they cannot do evil thereby, 7392. See EGYPT.


831


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 832

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 832

       FRONTLETS [frontalia]. See FOREHEAD.


832


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 833

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 833

       FROST [pruina]. See HOAR-FROST, COLD.


833


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 834

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 834

       FROTH [spuma]. See FOAM.


834


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 835

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 835

       FRUCTIFY AND MULTIPLY, to [fructificare et multiplicare]. Fructification is predicated of states of love; multiplication of faith or truth, 43, 55, 913, 983, ill. 1015, 2846, 2847. The fruit, which is predicated of love, contains the seed by which it multiplies itself, 43. The fructification of good and the multiplication of truth take place in the external man; the former in his affections, the latter in his memory 913. The fructification of truth is from the good that is in it; and to such a degree, that truths are indefinitely multiplied with the good however simple they had been in the life of the body, 5527. See FRUIT, MULTIPLICATION.


835


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 836

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 836

       FRUIT [fructus]. Fruits that are truths are denoted by sons, fruits that are goods by daughters, 55. The gift of the Lord to the celestial man is fruit, to the spiritual man, seed, 57. The tree yielding fruit is the good of faith, 57. The fruit of the tree in the garden of which they were not to eat, is the good and truth of faith which are not to be thought of as man's own, 198-200. The fruits of the ground denote works of faith without charity, which pertain to the external man only, 348. Good works are called the fruit of faith in the external sense, but not so in the internal sense unless they contain charity in which is love to the Lord, and in this love the Lord himself, 1873. The fruit of faith is the fruit of good, which is of love and charity proceeding by faith, 2349, 3146, 3207, 3324, ill. 3427, ill. and sh. 3934, 3995, 4663, 4683, 5351, 9337. The fruit of faith is nothing but a life according to the precepts of faith, which life and not the precepts is saving, 4663. The fruit of the belly denotes the conjunction of truth and good springing out of their acknowledgment in faith and act, 3911. See BOY, CONJUNCTION, to CONCEIVE. The fruit of a tree denotes the faculty of knowing good; its viridity, what is sensitive of truth 7690, 7691. Fruits are the works and goods of charity, sh. 7690. To fructify denotes the increase of good, and this is the first and the last, because the end, sh. 9337. See to FRUCTIFY. Fruit denotes the good of life, which is the good of wisdom, 9553.


836


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 837

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 837

       FUGITIVE, FLIGHT [profugus, fuga]. Flight denotes the last time, in particular the time of death with every individual, 34. To be a fugitive and vagabond is to have no knowledge of what is true and good, 382, 388. To flee away and fall signifies to be overcome, 1689. To fly from the face of any one is not to endure his presence, thus, indignation, and c., 1923, 1933. The flight of Jacob from Haran signifies the separation of good, 4113, 4114, 4120. Joseph leaving his garment and fleeing away out of doors, signifies spiritual truth separated and left defenseless, 5008, 5009, 5029. Moses flying from Pharaoh, the divine law separated from falses, 6772. His flying from the serpent, horror on account of the sensual principle separated, 6950. The Egyptians who feared the Lord causing their servants and their cattle to flee into the houses, the concealment and reservation of natural goods and truths in the interiors, 7563. The flight of the children of Israel from Egypt, separation from the falses of evil, 8142. The Egyptians flying from them, separation from good and truth, 8218. Their flying against the sea, that such immerse themselves in the falses of evil, 8227. The old inhabitants of Canaan put to flight, the removal of evils and falses, 9332, 9333. See to EXPEL. Flight signifies removal from a state of love and innocence; the prayer that it be not in the winter nor on the sabbath day, ex. 3755, 3756, compare 35. "Sin lieth at the door" explained; if only it is put to flight love and charity will enter, 364. The Lord is continually putting evils and falses to flight, but this is only done by conscience, and when that is relaxed there is no medium of influx, 1835. Supplication and worship avail nothing if evils are not shunned, illustrated by the case of the guilty homicide flying to the altar from which he was to be taken and slain, 9014. As to the flying of a bird, see WINGS.


837


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 838

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 838

       FULFIL, to [implere] an engagement (understood of service, and c.) denotes study, or the state arrived at that was the end of study, 3830, 3840, 3845, 3847. To fulfil the period, or forty days, of embalmment denotes the state of preparation for the removal of evils and falses by temptations, 6505, 9506. To fulfil all things written of the Lord in the law of Moses, and in the Prophets and in the Psalms, denotes as to the internal sense, 5620, 7933. The common idea concerning the Lord's fulfillment of the law is erroneous; its fulfillment consisted in the subjugation of the hells, and the reduction of the heavens to order, 10,239. See FULL, to FILL.

FULL, FULNESS [plenum, plenitudo]. The full of days denotes those that are confirmed, 2348. The fulness of times or states, predicated of the church, signifies the end, 2905. It is predicated of the Lord's coming when there was no longer any good, not even natural good with the Jewish people, 3398. To be filled full, or replete, signifies to reign, because whatever the mind is replete with rules the man, ill. 7648. The hands or fists full denotes potency fully equal to reception, 7518. Every state has its beginning, its progression, and its end; the latter is called its fulness, ill. 8750. Fulness signifies all or abundance, for multitude is predicated of truth, magnitude of good, and fulness of both, ill. 6297. That is a plenum in which there is good or use, 5214. Fulness is predicated of the regenerate state, when man is receptive of good and truth from the Lord, 2636. The state is not full when good is regarded from truth, but when truth is regarded from good: for in this case, the good is receptive of innocence, 7839. With those who are in good there is a fulness of truth, because their truths have extension into heaven. 5478. When the fulness of good is deficient in any society of angels, it is supplied from some neighbouring one, 7836. It is necessary that there be a plenum of spirits everywhere, in order to make a continuum between the Lord and man, illustrated by the state of the spiritual heaven before the Lord's advent, 8054. See to FILL, to FULFIL.


838


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 839

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 839

       FURNACE [fornax]. The smoke of a furnace denotes the most dense falsity; its fire, the vilest evil, ill. and sh. 1861. Man is nothing but evil, and evil continually exhales from him as from a furnace, 5354. A furnace has the same signification as the fire which it contains, hence, it denotes the evils of lusts, 7519; the ashes of a furnace, falses derived from such evils, 7519. Its smoke going up like the smoke of a furnace denotes somewhat obscure, like the obscurity of lusts, 8821. A brick furnace or brick-kiln denotes worship derived from the falses signified by bricks, 1996; or the lust of the falses derived from evil, 7519. An oven, the delight experienced in the natural man by the influx of interior goods; in the opposite sense, the delight of infernal loves, which are lusts, sh. 7356. See to BAKE.


839


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 840

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 840

       FUSE OR MELT, to. See ENGRAVING.


840


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 841

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 841

       FUTURE. The spirits of those who have been very solicitous concerning the future described; their influx, and c., 5177, 5178.


841


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 842

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 842


G.

GAD. See TRIBES.


842


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 843

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 843

       GAHAM [gacham]. See NAHOR.


843


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 844

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 844

       GAIN [lucrum]. The cupidity of avarice with the Sews illustrated by the sale of Joseph, no gain denotes no profit nor eminence, 4751. How often the truths of the church are only regarded on account of gain and honour, the love of which must be removed before man can be regenerated, 5280. Where the love of gain exists there cannot be the love of truth, ill. 5433. Unless the truths of the church be conjoined by good with the internal man, whosoever professes them can have no other end than gain, 5449. In such cases they may be as capable as others of teaching the truth, but they do not confess it to themselves, rather they see the contrary, 5464. Gain denotes everything false derived from evil, which perverts the judgments of the mind and withdraws it from truth and good, sh. 8711. Gains and honours are a blessing to man when he is in the true order of his life, otherwise they are curses, 9184. All the blandishments of the natural man, whether opulence, dignity, or wealth, are understood by gain, and are signified by the gift that blinds and perverts, 9265.


844


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 845

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 845

       GALBANUM, denotes the affection of interior truth in the internal man, 10,294. See INCENSE.


845


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 846

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 846

       GALEED, the heap set by Jacob and Laban to be a witness, denotes the quality of the conjunction between them as representative persons, ill. 4196, 4197.


846


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 847

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 847

       GALL [fel]. Judgment turned to gall and the fruits of righteousness to hemlock, denotes truths and goods perverted, 1488. Description of the spirits that correspond to the pancreatic, hepatic, and cystic ducts, 5185: and they that constitute the gall-bladder, 3186, 5187.


847


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 848

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 848

       GAMMADIM, the [Gammadaei], in the towers of Tyre (soldiers, supposed to be swordsmen), signify knowledges of interior truth, 4599.


848


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 849

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 849

       GANGLIA. See GLAND.


849


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 850

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 850

       GARDEN [hortus]. A garden signifies intelligence; its being planted by Jehovah, that it springs from divine influx, its being in Eden eastward, that it is grounded in the celestial state of love, 99, 100. The celestial church is described by the garden of Eden; its perceptions by all manner of trees; its good by fruits, and c., 1069. When the human mind is compared to a garden or plantation, the correspondence extends to waters and rivers; and in the most ancient times wisdom and intelligence were actually called by such names, sh. 108, more fully, 2702. From this correspondence the ancients performed worship in gardens and groves, but it was prohibited when the places themselves were worshiped, sh. 2702, 4552. A garden denotes good and truth with man, with a difference according to cultivation; the midst of a garden, the celestial interior from which all perception is derived, 225. To build a house and dwell in it, is predicated of the will; to plant a garden, of the understanding, 710. The trees of the garden of Eden denote inmost or intellectual perceptions; the trees of Lebanon, such as the cedar, rational perceptions; oak-groves, the perceptions of the external man or of scientifics, 1443. Woods denote scientific persuasions occupying and ruling the mind; a garden, truth, 9642. The rational mind is called the garden of Jehovah when its intelligence is derived from a celestial origin, 1588; and the garden of God when spiritual, 4014. The regenerate man is called Eden as to good, and the garden of Jehovah as to truth, 5376. Gardens, and c., derive their signification from representatives in the other life, 1069, 9841, 10,644, from experience, 3220. The immense extension of the paradisiacal gardens, the beauty and variety of the trees, thus represented, are ineffable, from exp. 1622. The heavens in which they appear correspond to the chamber of the eye; and they appear, together with many other wonderful representations, when the superior angels are discoursing intellectually concerning truths, 4528. How the spirits of Mercury oppose themselves to such representations, and endeavour to change or disturb them unless they perceive them intellectually, 7071, 7072.


850


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 851

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 851

       GARMENT [vestis]. 1. To be naked is to be destitute of truth, 1073. Truths of faith are called garments because they cover the goods of charity, and charity is the body itself, 1073. Truths are called the clothing of good because they are the recipients or vessels of good, and good is the life of them, 2189, 3652. Garments denote inferior truths, as the clothing of superior, thus, rational and scientific truths as the vestures of spiritual, 2576, 6918. Also sensual truth, which is the lowest, and therefore invests all, 9158, ill. 9212, ill. by the skin, and c., 9215. Garments denote exterior goods, as the clothing of interior, thus celestial-spiritual and celestial-natural good; celestial good itself, which is innocence, is not clothed, 297, 165. When predicated of the Lord, garments signify divine truths, 3735. Garments signify the ultimate forms of spiritual truth, 5006, ill. 5008, 5022. In general garments denote whatever is inferior or exterior, as the covering and clothing of what is superior, thus, the external or natural man, in which is the internal; and more particularly, the truths of faith, 5248 6377, sh. 9212. Truths are called the clothing of good, because the good exists and circulates in them, as blood in a blood-vessel, or as the animal spirit in the nerves, 5954. The signification of clothing is derived from representatives in the other life, where spirits and angels appear clothed according to their understanding of truths, 165, 5248, 5954, 9158, 9212, 9814, 10,536. It is the quality of truth in the natural man that is thus represented, its quality in the rational is manifested by the beauty of their countenances, 5248, 5319. The clothing of angels is more or less splendid, that of spirits without splendour, 5248. They who are in the truths of faith, and thereby in good appear in white garments; they who are in good, and thereby in the truths of faith, in shining garments, 5954, 9212. The garments of angels are varied according to change of state, and they who are in good only appear naked, 9212, 9814, 165, 297. The garments of angels come upon them and are formed according to the reception of light from the sun of heaven) thus it is their intellectual state which is rendered visible and represented by clothing, ill. and sh. 9814, 9952, 10,536. Garments signify truths, because truths form the intellectual part of man, and it is the intellectual part or understanding which clothes the will, in like manner as truth clothes good, 10,536. The intellectual textures are signified by needlework, cunning-work, and woven-work; needlework denotes the scientifics which form the imagination and understanding of the external man; cunning-work, intellectual truths which proceed from thought; and the work of the weaver, that which proceeds from celestial good, thus from the will, 9688, 9835, 9915. See NEEDLEWORK, LINEN.

Precious clothes for chariots signify exterior goods or the good of rituals, 1172. Black, shining garments - a girl wearing them, hastening from light to light - signify the Word in the letter, 1872. A hairy garment, truth with the natural man, 3301. Raiment of desires, the genuine truths of good, 3537. White garments as of fine linen, truth from the divine, 5319. Garments of silk, spiritual truths, 5319. Garments like linen or snow, holy truths, 5954. Garments of wrought gold and raiment of needlework, truths with good in them, and scientific truths, 5954. Garments of the slain, truth profaned, 4728. The skirts of a garment, external truths, 3540. Change-garments, or new garments, holy truths put on by a change of state, 4545, 5248; or truths initiated into good, 5954. To put on garments, the reception of truths induced by good, 9952. To wear garments, the appropriation and conjunction of truths, 3735. To rend the garments, mourning for truth lost or destroyed, or the loss of faith, sh. 4763. To mend an old garment with a piece of a new one, the truth of an old dispensation or church, and the truth of a new church applied together, by which both are destroyed, 9212. Garments of mixed linen and wool not to be worn, denotes that spiritual truth and celestial truth are so discrete that they cannot both be in one subject, ill. and sh. 9470.

2. Adam and his wife clothed in coats of skins, denotes instruction in spiritual and natural good, 292-297. Shem and Japheth covering the nakedness of their father with a garment, the excuse of errors and perversities by those that are in charity, 1082, 1084, 1086-1088. Silver, and gold, and raiment given to Rebecca, the means by which the truth of the church is prepared for conjunction with good, 3164. Her clothing Jacob with the garments of Esau, the natural man imbued with the genuine truths of good, 3537, 3539. Joseph clothed with a coat of many colors, the appearances of truth by which the spiritual becomes manifest to the natural man, 4677, 4741, 4742, 4767-4786. Tamar's removing the garments of her widowhood, the simulation of truth derived from good, 4858. The garment of Joseph left in the hands of Potiphar's wife, the ultimate of spiritual truth relinquished, or its abstraction from the life and spirit by the natural man, 5006, 5008, 5019, ill. 5028. His garments changed when he was released from prison the investiture of new truths according to the state, 5248. His being clothed in fine linen by Pharaoh, the appearance of celestial-spiritual truth in externals when the natural man is submissive, 5319. His giving changes of raiment to his brethren, truths initiated into good, 5954, 5955. The sons of Israel borrowing gold, and silver, and garments from the Egyptians, the scientifics of truth and good lost by the evil within the church and accruing to the good, 6914, 7969, 7970. The holy garments commanded to be made for the priests, the representation of the Lord's kingdom, internal and external, and thus of the proceeding of divine truth in the church, 9814, 9815, 9826, 9942. The garments of the Lord washed in wine, and his clothing in the blood of grapes, the procedure of divine truth from divine good in the natural man, and of divine good from divine love in the rational, 6377, 6378. His garments divided and his vesture or coat preserved whole, the dissipation of external truths by the Jews and the inviolability of internal truth, 9093. His garments shining as the light when he was transformed, the manifestation of divine truth proceeding from him, 9212. His disciples placing their garments on the ass and the colt, and the garments of the people and branches of trees strewed in the way when he rode to Jerusalem, the ministration of truths in their whole complex, as the substratum by which divine truth proceeds, 9212. His riding on a white horse his garments dyed with blood, the procedure of divine truth imbued with divine good, 9987. Peter girding himself when a boy denotes the faith of the church in its beginning when truths invest good; another girding him in his old age, its faith at the end invested by the falses of evil, 9212.


851


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 852

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 852

       GAS. The inhabitants of Mars know how to make fluid fires, from which they have light at evening-time and night, 7486.


852


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 853

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 853

       GATE [porta]. There are two gates in man, the inferior gate where infernals are, and the superior gate where angels are, and they open into the rational mind, 2851. The rational mind between the gates is compared to a city, which the evil assault; and when they come to the gate, it is instantly closed, 2851. If they enter within the gate, thus among goods and truths, man is lost, for the superior gate is then closed against the influx of angels, 2851. Thy seed shall inherit the gate of thy enemies, signifies that charity and faith shall succeed in the place of the evil and false, 2851, ill. 3187. Gates denote rational truths, 655. The gate of a city denotes what is doctrinal, thus, what leads to truth, 2943, ill. 4492, 4493. The house of God and the gate of heaven is predicated of the regenerate man who is in the knowledge of celestial and spiritual things, 1453, ill. 3720, 3721. Lot in the gate of Sodom, denotes those who are in the good of charity, and in external worship, 2324. To sit in a gate as the way both of entrance into the city and of departure from it, signifies to be with the evil and yet to be separate from them, 2324. Be thou multiplied into thousands of millions, and may thy seed inherit the gate of thy haters, or enemies, was a customary saving at betrothals; how it was explained by the wise ones of the ancient church, and how understood afterwards, 3187. A gate denotes the ultimate principle in which order closes, also the natural mind, 3721. It appears as if there was entrance from nature, by the natural mind as by a gate into interiors, but the influx is really the contrary way, 3721. Hamor and Sheckhem going to the gate of their city, denotes good and truth in the doctrine of the ancient church, 4477. Their going out from the gate of the city denotes recession from doctrine, ill. 4492, 4493. The bars by which gates are fastened denote the potency of truth, ill. and sh. 9496. A gate or entrance eastward, denotes the good of love by which the Lord flows in, ill. 9668. Gates denote communication and introduction the gates of the court of the tabernacle, introduction into the ultimate heaven, 9763. The ways to the hells appear as gates opening into the world of spirits, from experience, 6626, ill. 10,483. The gates of hell and the gates of the enemy signify these apertures of the hells, sh. 10,483. Gates likewise denote the entrance into heaven and the church by truth and good, and the influx of truth and good into man, 10,483. The Levites going from gate to gate through the camp, and slaying the people, signifies the closing of influx, ill. 10,489, 10,490.


853


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 854

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 854

       GATHER OR COLLECT, to [colligere], when predicated of good is to receive by influx, 8418, 8467, 8472. To gather is predicated of those things which are in the memory of man, that is, of goods and truths before regeneration, 679. To gather denotes the collating of scientifics true and suitable into a one, 6112. To gather denotes to procure, 7115; also, to appropriate after instruction, 9273. To gather the feet is predicated of superior principles collated in inferior, ill. 6463. To be gathered to his fathers and his people was predicated of the dying in ancient times, because they actually went amongst their kindred in the other life; all who are in the same good and truth being formed together into societies, ill. 3255, 4619, 6451. See CONGREGATION. Gathered things denote the interiors of worship brought together and represented in externals, 9459. Collections denote the series of truths in the regenerate mind, 5339. See FASCICLE.


854


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 855

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 855

       GATH. See PHILISTINES.


855


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 856

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 856

       GAZA [Assa]. See AZZAH.


856


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 857

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 857

       GEHENNA, is the hell of those who are in concupiscences, especially the concupiscences of adultery, sh. 9010, compared with the author's experience, 825, 826, 950, 5060. Its quality, and the appearances seen there, 825, 826. Description of certain infernal cities called the Filthy Jerusalem and the Judgment of Gehenna, 941, 942; of the habitation of dragons near Gehenna, 950; and of a hell under Gehenna, 815. See HELL.


857


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 858

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 858

       GEMS. See PRECIOUS STONES.


858


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 859

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 859

       GENEALOGY. It was a most familiar custom with the most ancient people to express spiritual things by the names of persons, and thus form genealogies to show the birth of one principle from another, 339; examples, 1238, 1246. When representatives were instituted, living persons and their genealogies had the same significations applied to them, 2861, 4642, 6024, 6025. The names of real persons living at a later period were also applied, on account of their signification, to the factitious genealogies assigned to an earlier, 3240. Names and genealogies are constantly given in the Word on account of the order in which heavenly societies are instituted, ill. 7836.


859


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 860

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 860

       GENERA AND SPECIES. Goods and truths, both celestial and spiritual, are distinguished into their genera, and these again into their species with indefinite variety, 775. How these innumerable varieties arise, by conjunctions of good and truth, and births proceeding therefrom, 4000, 10,032. See CONNECTION, CONJUNCTION.


860


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 861

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 861

       GENERAL [commune]. See COMMON.


861


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 862

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 862

       GENERATION. See NATIVITY. Generations are predicated of such things as proceed from faith, 613. Generations of an age, or perpetual generations, signifies those who are regenerated for ever, 1041. The fourth generation signifies the time and state of restitution, 1856. Generations are predicated of faith and charity, 2020, 2584, 6239; see also 1145, 125.5, 3860, 3868, 4070, 4668. Generation and birth denote regeneration, or the new birth by faith and love, 5160, 5598, 9042, 9845. Generation of the just denotes truths derived from good, 6239. Expressions relating to generation, as conception, gestation in the womb, birth, and c., signify similar things in the regeneration, 9042. To go out from the womb or belly is predicated of love, to be separated from the bowels, of truth; the former expression is used when the mother is spoken of, the latter in reference to the father, 3294, compare 1803. The truths and goods appertaining to a regenerate man are as generations, and as families, and so forth, 9079. From generation to generation denotes what is eternal, and is predicated of spiritual things, but the word eternal, or to eternity, of celestial things, sh. 9789; the former predicated of divine truth, the latter of divine good, 6888. According to their generations, denotes according to the order in which spiritual generation is effected, and in which it proceeds, 9845. Generations denote those who are of the church, 10,212. Throughout your generations, signifies in all things of the church, 10,212, 10,282. Spiritual generations in heaven and the church are like natural generations or families, the arrangement of goods and truths being according to affinities and consanguinities, 9079. See AFFINITY, CONSANGUINITY, CONJUNCTION, CONSOCIATION.


862


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 863

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 863

       GENESIS. The account of the creation in Genesis is not a real history, but a narrative written in the style of the ancient churches signifying spiritual and divine things; in general, the regeneration of man, ill. 8891. The general subject of the first chapter is the regeneration of man; the particular subject, the rise of the most ancient church, 4, 6-13, 10,238. This style is continued from the first chapter to Eber, with whom the true history commences; such history being, in like manner, representative, 1403, 1409. See GENEALOGY. In general, there are four different styles of writing in the Word, and they all contain the internal sense, 64-66. See WORD.


863


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 864

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 864

       GENII. There are two kinds of temptations, namely, those of evil spirits, who accuse and excite man from what he has thought and done, and those of evil genii; with what subtlety the latter act upon the very springs of life, 751, 9013. The worst and most deceitful genii are in an infernal tun, and on account of their extreme subtlety are not admitted to man, 947. Evil genii fight against the affections of good, evil spirits against the affections of truth, ill. 1820, 2363. Evil spirits and genii are in the very delight of their life when they can enter into any cupidity, and allure man to evil; how easily they take those captive who are only in natural good, 5032. Evil spirits act into the intellectual part, but genii into the voluntary part; how differently their presence is manifested in the other life, and where they respectively dwell, 5035; ill. from experience, 5977. Genii are in interior evil, of which there may not be the least trace discernible in the actions, in the discourse, and in the countenance, for they belong to the province of the cerebellum, and to that part of the spinal marrow which emits the involuntary fibres, 8593. They never assault man openly, nor when he is in the full vigour of resistance, but when he is on the point of succumbing they are suddenly present, and impel him to fall, ill. by the Amalekites, 8593, 8622, 8625. They become genii in the other life who have continually meditated evil to others, and effected their purposes clandestinely, or by the agency of others, while appearing modest and friendly themselves, and even like good Christians, 8622.


864


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 865

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 865

       GENITALS [genitalia]. The organs and members of generation in both sexes correspond to the marriage of good and truth, 4462; seriatim, 5050-5062. In general, the loins and the members adhering to them correspond to genuine conjugial love; consequently, to societies of such as are in conjugial love, 5050, 9960. Those societies are as distinct from others as that province of the human body from the rest of the organs and members, 5053. In general they are of a celestial genius, and dwell in a most interior and inscrutable sphere; for this reason, and on account of the filthy thoughts which are indulged when these organs are named, the particular correspondences are not given, 5055. Those who correspond to the seminal vessels described, represented by a spirit who ardently desired to enter heaven, 5056, 8847. Those who are in the opposite correspondence of the testicles described; how they ensnare in conjugial love by simulating friendship and innocence, 5060. From the correspondence of these organs, the foreskin, when predicated of the celestial, denotes the obscuration of good and truth; when predicated of the spiritual, the defilement of good and truth by external loves, hence circumcision, 4462. See FORESKIN. As to the nakedness of the genitals and loins, 9960. See NAKEDNESS.


865


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 866

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 866

       GENIUS. From the hereditary nature which they derive from their parents and their parents' parents in a long succession, children inherit a particular genius, in general they are either celestial or spiritual, 2300, 2301. With respect to adults, there are two other general distinctions, viz., into those who are principled in charity and those who are not, 1079. Also those who are easily instructed and those who are given to self-intelligence, 736. As to the distinct and peculiar genius of the antediluvians, see FLOOD; and as to the posterity of Jacob, see JEW.


866


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 867

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 867

       GENTILES. See NATIONS.


867


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 868

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 868

       GERAR, signifies what is revealed concerning faith, 1209-1211. Gerar (which was in Philistea) signifies faith itself, and the king of Gerar, the truth of faith, 2504, 3365. See ABIMELECH. To dwell in Gerar is to be or to live in faith, 3384. The men of Gerar denote the spiritual of the first class, namely, those who are in doctrinals of faith and not in perception, 3385. The valley of Gerar denotes subservient truths, ill. 3417. See PHILISTINES.


868


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 869

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 869

       GERSHOM [Gerschom]. See MOSES.


869


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 870

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 870

       GESTURE [gestus]. The manifestation of the affections and thoughts by gestures is in consequence of the Lord's will, that the good of one should be communicated to another, and thus all be affected and made happy by mutual love, 1388. All affections have gestures corresponding to them, such gestures being their natural and proper effects, 2153. The gestures and the speech of man are his will and thought formed externally, thus they are their corresponding images, 3393. See LANGUAGE. Embracing is a gesture which corresponds to affection in general; kissing to conjunction from affection, 3807; ill. 4215. See to Kiss. Gestures are derived from the correspondence of the exteriors with the interiors, but they may be simulated by external habit; examples of gestures which correspond, 4215, 5323, 5420, 7596, 8873.


870


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 871

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 871

       GETHER. See Uz.


871


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 872

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 872

       GIANTS [gigantes]. As to the giants mentioned in the book of Genesis and other parts of the Word, see NEPHILIM. As to giants inhabiting the planet Venus, 7249.


872


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 873

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 873

       GIBEAH, RAMAH, and BETHAVEN, signify those things which are of spiritual truth from a celestial origin, 4592.


873


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 874

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 874

       GIBEONITES, the [Gibeonitae], denote those who serve in the church, 1097. The Gibeonites or Hivites were a remnant of the ancient church, with whom truth was not altogether extinct, 4431. See to DRAW, HIVITES.


874


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 875

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 875

       GIFT [donum]. See to GIVE.

GIFT OR PRESENT [munus]. Gifts or offerings put upon the altar signify worship; presents to kings and priests, initiation, sh. 4262; as to the former, see OFFERING. These presents were commanded to be given as a representation of what is due to the Lord, for kings represented the Lord as to divine truths and priests as to divine good, 5619. See to GIVE. Gifts denote initiation and insinuation, because they were offered to obtain grace or favour, 5619, 5671, 5675. The insinuation of truths in this way ill., 4364. A gift in the opposite sense, or a bribe, denotes all that closes the understanding or perverts truth, thus everything of a worldly nature loved by man, 9265. The gifts or offices of angels described, 5992, 6206, 6213, 1977, 454.


875


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 876

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 876

       GIHON [Gichon], denotes the knowledges of all things relating to good and truth, or to love and faith, 116. See EDEN, ETHIOPIA.


876


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 877

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 877

       GILEAD. Mount Gilead denotes the good into which man is first initiated when he becomes regenerate, or in which the first state of conjunction occurs, which is the good of sensual things, or the good of pleasure, 4117, 4124, 4255. Gilead was within the land of Canaan, on this side Jordan, and was one of its boundaries, sh. 4117. Gilead denotes exterior good, 4747, 9340, by which man is initiated or introduced into internal good, 4117, 4124, 4747. The balm of Gilead denotes interior natural truth concluded from or divined in externals, ill. 4748.


877


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 878

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 878

       GINS [tendicula]. See SNARE.


878


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 879

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 879

       GIRDLE [cingulum]. To be girded is to be in order, prepared to receive and to act, 7863. The loins girded denotes the interiors held in order, 7863; or good invested with truth, 9212. The girdle of the loins denotes an external or common bond, containing all things of love and of faith in connection, briefly, 9341, 9698. A belt or girdle denotes the common bond which collects together and firmly holds all the interiors in connection, and directs them to one end, ill. and sh. 9828, 9944. Such bonds are goods and truths in ultimates; celestial goods being denoted by a girdle of the loins, and spiritual goods and truths by girdles of the thighs and breast, 9828. A girdle of the loins denotes the good of the church, which concludes and holds together the truths therein, sh. 9828. The girdle of the Ephod denotes the external colligament or knitting up of the interiors, 9837, 9895. The belt of the inner garment or waistcoat denotes the middle bond, which collects and contains spiritual things, and separates them from things external, 9944; ill. 10,005. The leathern girdles of John the Baptist and Elias represent the common bond of good, and their coats of hair the common bond of truth, in the external sense of the Word, 5247, 7643, 9828; especially 9372. Peter's girding himself when young denotes the state of the church when faith and charity were one; his being girded by another in his old age, the state of the church at its decline, when the falses of evil prevail, 9212.


879


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 880

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 880

       GIRGASHITES [Girgaschi], and Jebusites, signify falses derived from evil, 1867. See AMORITE, JEBUSITE.


880


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 881

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 881

       GIRL [puella], denotes affection in which is innocence, 3067, 3080, 3110; or the affection of truth in which is good, 3080, 3179. Her virginity its purity from all that is false, 3081. Affections serving or ministering are also signified by girls, 3189. They signify affection in which is innocence before consent, and the affection of truth after consent to betrothal, 3179. Good, which is of the celestial church, is denoted by virgin; and the truth of good, which is of the spiritual church, by girl, but otherwise expressed in the original than in the former cases, sh. 6742. The girls attendant on the daughter of Pharaoh denote the ministries of that false religion, 6731. See EGYPT (6). Those who acknowledge and love the interiors of the Word represented by a beautiful girl in the first dower of her age, 1774. Representation of the Word by a beautiful girl in shining black raiment, 1872. Girls who have become harlots, and passed into the other life at an early age, are instructed and severely chastised in order to their amendment, 1113. See VIRGIN, BOY.


881


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 882

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 882

       GIVE, to [dare], is predicated of what is derived from the proprium; the Father giving to the Son, therefore, denotes what the Lord derived from his own proprium, which was the divine itself, 3705, 3740; compare 1607, especially 2026, 4738. To give denotes influx from the divine, 611. 8899. By gifts or offerings to Jehovah is signified the attributing all to him which is really his already, it being from him, 10,093; ill. 10,227. His giving wisdom to man is predicated of those who attribute all wisdom and all good to him, for thus good and truth can flow in, 10,227, 10,336. His covenant given between him and man denotes his presence in charity, and conjunction thereby, 1039. All love and charity, thus the celestial proprium, is the Lord's gift, 1594. His gifts to man denotes what is conceded for the sake of use, 997. Good and truth given to man by the Lord without any ability of man's proprium was represented by the money returned with the corn to the sons of Jacob, 5532, 5649, 5664. The same in the case of interior truth signified by the cup of Joseph, and that these gifts to man are at first regarded by him as not given, 5747, compare 4364. To give into the hands of any one denotes application to use, or instruction tending thereto, thus furthering the initiation of truth into conjunction with good, 4009, 4266, 4978, 5045, 7726, 9342, collated. See GIFT [munus], DOWRY.


882


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 883

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 883

       GLADNESS [laetitia]. See JOY.


883


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 884

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 884

       GLAND [glandula]. There are societies of spirits who are dissimilar in speech, but similar in thought; they correspond to the isthmus between the cerebrum and the cerebellum by which the fibres pass out and diffuse themselves to the various functions of the body, also to the glandular or cortical substances of the brain, and to the ganglia in the course of the nerves, 4051, 4052, 5189. Spirits of an infantile genius, whose perception is interior, thus not given out in meditations and thoughts, correspond to the thymus gland, 517. The mucus and salival glands, and c., correspond to tenacities of opinion and scruples of conscience in things of no moment; spirits of this character have no extension of thought, and pay no attention to reasons, 5386. There are two kinds of spirits who correspond to the cutaneous glands, how they judge of the truth by its fluency, and c., 5558.


884


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 885

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 885

       GLASS. See CRYSTAL.


885


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 886

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 886

       GLORIFICATION. The glorification of the Lord was the union of his external and internal man, 1603, 2826; or of the human with the divine, sh. 10,053. So far as he was in the infirm human taken from the mother, he was in a state of humiliation; and so far as he put off this human he was in a state of glorification, 1999. The Lord's glorification was not effected at once, but successively, 2033, 2523. The human was in continual progress towards union with the divine, even until it was absolutely united, 2523. This union or glorification was effected by divine love, 2826. As to the manner of its procedure, 3141, 10,057. The Lord completely changed his human state into a divine state, and this glorification is imaged in the regeneration when the old man is made new, 3296, 6864. How the liberation of the spiritual church from damnation is signified by being glorified, and what is denoted by the immersion of Pharaoh and his host in the Red Sea, 8137, 8138. The Lord's glorification was effected by continual temptations, or conflicts with hell, 9715, 10,828. To glorify is to make divine, 10,828. The internal sense of the Word everywhere treats of the Lord's glorification, which is represented to the apprehension of the angels, together with its innumerable consequences, under the most beautiful forms, 2249, 2523. See LORD.


886


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 887

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 887

       GLORY [gloria]. Somewhat worldly is understood by glory in the letter, but in the internal sense it denotes celestial love and humility, 1419. Even the light and glory of heaven confers no happiness apart from use, 455. Hence glory does not consist in dominion, 9039, where the Lord's words are explained. Power is predicated of good, glory of truth, 4060. Glory denotes the internal sense of the Word, cloud the literal sense; Preface before 2135; ill. and sh. 5922. Human glory is an end for the sake of self, but divine glory an end for the sake of others; hence the humiliation and submission of the human race before the Lord is required for their own sakes, ill. 4347, 5957, 7550, 8263; further ill. 10,646. Glory denotes the intelligence and wisdom which are in divine truth, and in the splendour of its light, 4809. Glory is predicated of the divine human of the Lord as to divine truth, thus of the divine truth which is from himself, sh. 5922. It denotes the spiritual heaven, 5922. It is attributed to royalty, because by it is represented the divine truth, 5922. By glory in the representative sense is meant the good of love towards the neighbour, or charity, 5922. The glory of those who are in spiritual good is truth, 6355. The magnificence or glory of heaven is nothing else but divine truth, consequently faith; the glory of man is faith in the Lord, 8267. How the Lord is glorified, ill. and sh. 8261. Glory is the presence and coming of the Lord, and is the Lord as to divine truth, 8427. The glory of Jehovah is the divine truth proceeding from the Lord, such as it is in heaven, thus the interiors of the Word, sh. 9429; also the interiors of the church and of worship; and all this because it is of light in heaven, which is divine truth, 10,574. The appearance of the glory of the Lord like a fire at the top of the mountain signifies the divine truth in heaven resplendent from the good of love, ill. 9434. A general glorification of the Lord heard in heaven, and seen by radiation, described; it was an outflow of the inmost joy of the angels, 2133.


887


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 888

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 888

       GO, to [ire], denotes separation according to the subject treated of, and c., 3030, 3042, 3176, 4144. See to DEPART. To go signifies progression in those things which are of good, or life, in like manner as to journey to travel, to progress, 3335. It denotes the order and institutes of life, 3685. It denotes life, or to live, 3690; ill. 4882, 5493, 5522, 5605, 5962, 7061, 8417, 8420, 8707; and when predicated of Jehovah, to give life, to be present, and to lead, 10,567, 10,569, 10,627. Going one's way denotes what is successive, 4234; compare 3407, 3973, 3976. To go and see denotes conjunction, 5975. To go and do denotes obedience, 7944. Moses going from Midian to return to his brethren in Egypt, signifies elevation to a more spiritual life in the natural degree, 7016. To go day and night signifies life both in a state of illustration and a state of obscurity, 8109. To go after or follow is to be led of the divine auspices, 3191. When predicated of the angels attending the camp of the Israelites it denotes divine guardianship, lest the false of evil should flow into the will, 8191. Jehovah's going before them denotes the Lord's continual presence, 8105; and his teaching them the precepts of faith and life, 9315: see above, 10,567. See also to JOURNEY, to WALK. To go down involves declension to evil; to go up, elevation to good, 4815. See to ASCEND, to DESCEND.


888


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 889

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 889

       GOBLETS OR BASONS [crateres], denote the scientifics of the memory, as the receptacles of truth, ill. 9394. See BASON, VESSEL.


889


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 890

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 890

       GOATS:-1. HE-GOATS [hirci, capri], denote those who are in the truth of faith, and hence in some charity; in the opposite sense, those who are in the faith of no charity, or in the doctrine of faith and not in the life, 4169 at the end, 4769. He-goats denote the truths of good; she-goats, the goods of truth, 4005. He-goat of the she-goats denotes natural truths, or truths of the external man, from which come the delights of life; in the opposite sense, external truths chosen in accordance with the delights of the natural man, thus derived from them, 4769. Hence he-goats denote those who are in faith separate; and, generally, who are in externals, sh. 4769. They who are signified by the goats in the words of the Lord concerning the last judgment actually appear separated to the left, the passage explained, 4809, briefly, 9263. He-goat of the she-goats denotes the truth of faith, 9937. The he-goat of the she-goats, seen in vision by Daniel, denotes the doctrine of faith separated from the good of charity; its horn growing towards the south, the power of the false against truth; its growing towards the east, against good; towards the pleasant land, against the church; to the host of heaven, against all heavenly good and truth; its casting some down and trampling upon them, the destruction of the knowledges of good and truth, 9642, and more briefly, where the signification of rams is shown, 2830.

2. SHE-GOATS AND KIDS [caprae, hoedi]. A she-calf denotes exterior good; a she-goat interior good; a ram, the truth of good, ill. 1821-1824. He-lambs and she-lambs denote the innocence of the internal or rational man, consequently his truths and goods; he and she-kids, the innocence of the external or natural man, and, in like manner, his truth and good, 3519, 7840. Kids of the she-goats denote the truths of good, 3819. She-goats denote the goods of truth, or the charity of faith, he-goats, the truths of good, 3995, 4005, 4006. Sheep denote good; she-goats, the good of truth, 4169. In the supreme sense, she-goats and sheep signify divine goods; he-goats and rams, divine truths, 4263. She-goats signify the natural delights of good, 4769. A lamb or she-goat denotes innocence, the former of the internal man, the latter of the external, 7832. A lamb denotes the good of innocence; a she-goat or kid, the good of truth in which is innocence, 7840. The wool of she-goats denotes good derived from the good of mutual love, ill. 9470; or external innocence, such as the innocence of the Gentiles, 3519. On account of their signifying innocence, a lamb, a kid, or a she-goat were commanded to be offered for sins committed in ignorance; and because genuine conjugial love is innocence, it was customary to present a kid on entering into a wife, 3519. Hence a kid of the she-goats denotes a conjugial pledge or token of conjunction, ill. by the case of Thamar, 4871.


890


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 891

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 891

       GOD, GODS. See NAME.


891


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 892

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 892

       GO DOWN, to [descendere]. See to DESCEND.

GO FORTH, OR GO OUT, to [exire]. To enter in and go out denotes the whole state of the life, and of the thing treated of, from beginning to end, ill. and sh. 9927, 10,240. See ENTRANCE, to GO. To go out, predicated of the Israelites in Egypt, is to be liberated, 1851. To arise and go forth, predicated of the state of evil, is to recede from it, 2401. The Philistines are said to have gone out from the family of Mitzraim, not to have been begotten, because they signify the knowledges of faith acquired by another way than by reasonings from scientifics, 1198. To go out from the bowels is predicated of the regenerate, and the state of love, 1803, compare 3294. To go out from the thighs is predicated of what originates from the good of conjugial love, 3021. He or them which goes out must be of the essence of that from which it goes; hence Jesus is called the Sent, and the Holy Spirit was promised to be sent, 2397; ill. 5337. The Son going out from the Father denotes the assumption of the human by the divine, and his returning to the Father, the human and the divine made one essence, 3736. To go out or to proceed is to become present before another in a form accommodated to him, 5337, 7124. In this sense it is predicated of the Lord, who was the Divine formed as man, and thus accommodated to perception, ill. 5337, 9303. In like manner, truth goes out or proceeds from good, the understanding from the will, speech from thought, action from will, and in general, the external man from the internal, 5337. To go forth from any place, as from a house or a city, denotes to recede, to be separated and removed, 4493, 5696, 6100, 7404, 7463. Entering the gates of a city denotes accession to doctrine, and a receding from externals; going out from a city, accession to externals, and a receding from doctrine, 4492; ill. 4493. Hamor and Sheckhem going out from their city denotes the recession of the last posterity of the most ancient church from their doctrines, ill. 4492, 4493. Joseph's going out from his brethren denotes the apparent withdrawal of the Lord from those who are regenerating, 5696. To go forth denotes influx, 5333. To go forth and meet another denotes preparation to receive, 7000. The exactors and the moderators going forth denotes the emission of those who proximately infest and who proximately receive the infestation, 7124. See MODERATORS. Moses and Aaron going out from before Pharaoh denotes the separation of the divine law, external and internal, from those who are in falses, 7404; thus the removal of divine truth from them, 7463. Pharaoh's going forth to the water denotes thought from evils to falses, thus its procedure with the evil, 7307, 7437. Moses' going to meet him, divine influx discovering the state of such, 7307, 7308. See to WALK.


892


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 893

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 893

       GOG [Gogus]. See MAGOG.


893


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 894

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 894

       GOLD [aurum]. In general, gold denotes the good of love; silver, truth, 113, 425, 1551, 1552, 2954, 4453, 5658, 6112, 6914, 6917, 8932, 9490, 9510, 9644, 9832, 9874, 9881, 10,402. Gold denotes the good of wisdom, or the good of love, 113. Gold denotes inmost celestial good, 425, 643. Gold denotes wisdom; silver, intelligence, 113. Gold and silver denote good and truth proceeding from the divine, thus from the Word, 9391. See SILVER. Gold, and frankincense, and myrrh signify the good of love, the good of faith, and the truth derived therefrom in externals; thus celestial, spiritual, and natural good, 113, 1171, 9293, 10,177, 10,199, 10,252. Aromatics, and precious stones, and gold, the merchandise of Sheba, denote charity, and faith, and love, or the knowledges thereof, 1171. Precious stones denote interior truths, gold their good, and aromas, all that is grateful proceeding from them, 10,099; more fully sh. 10,227. See PRECIOUS STONES, AROMATICS. Gold denotes the good of innocence, and that good in the other life appears golden, from influx, shown by experience, 5658; compare 4453. The ancient times, when innocence and integrity prevailed, are denoted by the golden age; the succeeding times, when men were guided by truth, the silver age, and c., 5658. These ages or states of the church were also represented by the statue seen in vision by Nebuchadnezzar, briefly ex. 3021. Gods of silver and gods of gold denote falses and evils which appear in the external form like goods and truths sh. 8932. See IDOLATRY. Gold and silver, and brass, named in series, denote internal good and truth, and external good, 9464; ill. 10,332. A chain of gold denotes conjunction by good, 5320. Precious stones set in gold denote truths founded in good, 9847, 9851, and proceeding from good, 9874. To be covered with gold denotes to be wholly founded upon good, 9490. To make of gold, what is representative of good, 9510. In general, fine gold, or gold from Uphas, denotes celestial good; gold from Ophir, spiritual good; gold from Sheba and Havilah, the good of knowledges; and gold and silver from Tarshish, scientific truth and good, 9881. Gold tried in the fire denotes genuine good from the Lord, 10,227. Gold for brass denotes celestial good to be in the place of natural good, 425.

The river of Eden encompassing the land of Havilah, where there is gold and precious stones, denotes the state of the celestial man as to love and intelligence, 110-115. Abram's being rich in silver and gold, denotes the state of the Lord in boyhood as to celestial good and truth, 1549-1552. The Israelites borrowing vessels of silver and vessels of gold and raiment of the Egyptians, denotes scientific truths and goods taken away from the evil, and acquired by those who are of the spiritual church, ill. 6913, and sequel. The people offering gold, and silver, and brass, and blue, and purple, and c., for the works of the tabernacle, denotes interior things collated and disposed in externals, where they are represented, 9458, and sequel. The gold of the ark, and the border of gold round about it, denote good in the inmost, and the common sphere of good which proceeds from the Lord, and contains all, 9484, 9492. The mercy-seat and the cherubim of gold denote the hearing and reception of worship, and approach to the Lord, from the good of love, 9506, 9509, 9510. The table of show-bread covered with gold, and the border of gold round about it, denotes the reception of all that conduces to the spiritual life in good, and the sphere of good affording protection from evil, 9527, 9532, 9533. The candlestick, its branches, and c., all of gold, denotes all mental illumination, intelligence or the truth of faith, proceeding from good, 9548, 9549, 9550. The couplings for the curtains of gold, denotes the whole connection and conjunction of truths, thus the whole order and harmony of heaven, preserved by the good of love, 9611-9613. The boards of cedar covered with gold denotes the whole merit and good of works, thus all the good that sustains heaven, from the good of love, thus from the Lord, 9634, 9667, collated with 9472, 9486. The blue, and purple, and scarlet, and fine linen of the Ephod, embroidered all over with golden thread, denotes the universal prevalence of love, and every manifestation of charity and faith imbued therewith, 9332-9334, 9339. The sockets of the onyx stones made of gold, and the chains of gold, denote the subsistence and coherence of all things in the memory grounded in good, 9840, 9847, 9851. All the stones of the breastplate set in gold, its rings and chains of gold, denote all the goods and truths of the internal man proceeding from divine good, and surrounded with the sphere of good, and their indissoluble conjunction thereby 9874, 9880-9889, 9892. The bells of gold upon the border of the robe of Aaron denote all that is heard and perceived of the church thus all doctrine and worship to be from good, 9921, 9923. The plate of gold engraved with "Holiness to Jehovah" upon Aaron's forehead, denotes illustration and wisdom proceeding from the divine good of the Lord, 9930. The altar of incense covered with gold denotes the elevation, or hearing and reception, of all worship rising from love and charity, 10,177. Bezaleel, of the tribe of Judah, called and inspired to do these works for the tabernacle, to work in gold, and c., denotes those who are in the good of love receiving divine influx, and their exceeding wisdom, 10,329-10,331. The works of the tabernacle and the heavenly state it represented, shown in a summary, 2575. In the opposite sense, the ear-rings of gold given to Aaron to make the golden calf denotes the delight of external loves, which are the loves of self and the world, rendering worship idolatrous; thus the good of the external man instead of the good of love, or divine good, represented, 9391, 10,402, 10,406, 10,407.


894


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 895

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 895

       GOMER, the son of Japhet, denotes those who are in external worship comparatively remote from internal, 1131. The sons of Gomer, Ashkenaz, Raphath, and Togarmah denote so many derivations or doctrinals of external worship, 1154. Specifically, those of the spiritual class, as the sons of Javan those of the celestial, 1155. See JAVAN.


895


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 896

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 896

       GOMORRAH [Amora]. Sodom denotes the evil of the love of self; Gomorrah, the false thence derived, sh. 2220. See SODOM.


896


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 897

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 897

       GOOD [bonum].-1. General Principles. That which man knows and understands he calls truth, that which he wills, good, 4301. The varieties of good pertaining to man, both within the church and out of it, are as various as men themselves, and their varieties exist from truths, genuine or otherwise, 3986. There are many kinds and species of good, for example, celestial and spiritual good, interior and exterior good, the good of love, the good of innocence, and the good of faith; and all good is varied and qualified by truth, 10,334. By good in its proper sense is not meant civil and moral good, which is known out of the church as well as in it, but spiritual good or charity, which is to will and to do good to others without any aid but the delight of the affection of good, 4538, 5354. All good and truth thus understood are from the Lord, and he who cannot perceive that it is so cannot be in heaven; on the other hand, so far as any one receives good from the Lord, and believes it to be from him, he is in his kingdom, 1614, 2904. In good from the Lord there is heaven and the Lord himself; but good from the proprium has inmostly in itself hell, ill. 8480, 9473. All the good peculiar to man as distinguished from the brute animals, is the good flowing in from the Lord as the affection of good, thus, the love of God and the neighbour, 3715, 3768. All good is of love, and love is a celestial and spiritual fire from which the affection of good is derived as heat, 3300, 3865, 4906. Good in man appears to be one and simple, but it is so manifold and various that even its common varieties could never be explored, 4067. The varieties of good are comprised in two universal kinds, namely, the good of faith, which is spiritual, and the good of love, which is celestial; thus, good deriving its origin from the will, and good deriving its origin from the understanding, 4581, 6065. From these two faculties of life, the will receptive of good and the understanding of truth, is derived the plural form of the expression for life in the Hebrew language; the two lives also form one when the understanding is of the will, or, what is the same, when truth is of good, 3623. All good is conjunction, the good of love conjoins man to the Lord, and the good of charity to the neighbour, 4997. It may be known what good is if there be any study to know what love to God is, and love towards the neighbour, but not otherwise, 4997, 5354, 7178. No truth can be known except from good, thus, it cannot be known what heaven is, for good makes heaven, 7178, 7181, 7197. It is good alone from which, and by which, all things exist, for they all refer to good and truth, and truth is from good, 9667, ill. 9832 and citations. There is no good that is really such without interior good be in it, and thus all proceed according to genuine order, and there be influx from the inmost to the external, ill. 9912, 9812, ill. 10,021 and citations. All good is the divine with man because it is from the divine, 10,618: see below (23).

2. Good Works. Man of himself can neither do anything that is good, nor think anything that is true, but in the first state of regeneration it appears as if he did good and thought the truth of himself, 874-876, 2946, 2960, 2974, 3310. Evil cannot even be separated from man, he can only be withheld from. evil, and held in good, 789, 929, 1581, 2016, 5398, 5854. Every one ought to do good as it were from the proprium, only acknowledging, when he reflects upon it, that it is not his own good, 1712. He is in the good of charity whether in the church or one of the church who thinks nothing but good of others, and wills nothing but good to them, even though they be enemies, and without any idea of reward 2380. He who intends evil to his neighbour and thinks evil of him, is among infernals, he who intends good, and never thinks anything except good, and also does good whenever practicable, is among angels, 1680. He who suffers himself to be led by the Lord never intends and thinks anything but good, 3573. Good is done from the perception of good by the celestial; but from truth, thus from knowledge and understanding, by the spiritual, 4169. Good works are called the fruit of faith, but they are inanimate unless they proceed from charity; in charity, again, there ought to be love to the Lord; and in this love the Lord himself is present, 1873. Man ought to compel himself to do good and speak truth, 1937, 1947. He ought to compel himself because what is first done from the understanding is at length willed and made habitual, thus, the truth passes from the memory and becomes the good of truth in the will by good works, 4337, 4346, 4390, ill. 4538, compare 5351. No one can merit heaven by any good that he does, for so far as his good is not from the Lord it is nothing but evil, 2370. Every one ought to do good and think truth from himself, that what is good and true may become as his proprium, and he may have celestial freedom, 2882, 2883, 2891. The interior conscience is formed in spiritual good and truth, but there are two other planes in which the Lord operates, the exterior conscience of what is just and equitable, and the sense of honesty and decorum, which are as goods succeeding each other in order, 2915, 4167. They who do not live according to the precepts of the Word, can have no perception of good and truth; and even those who are regenerating imagine truth to be good, ill. 3603, 3612, 3793. They who become regenerate do not learn truths as naked knowledges but they acquire them as a life by doing them, 3701. With the regenerate good is regarded in the first place, and person in the second; hence, they delight in doing good to others according to the good they perceive in them, 3701, ill. 3768. It is essential that faith be acknowledged by the good of life, that is by works of charity, 3923. The good of faith cannot be given without works, for works are its productions, and correspond to it, 3934. Unless they correspond to the good of faith they are neither works of charity nor works of faith, for they do not come from the internal, 3934. The good of faith is comparatively like the will and the thought of man, and works as the face which ought to be the representative image of what is willed and thought, 3934. The good of faith which is of the internal man, and good works which are of the external, constitute the third common medium that is to be acknowledged in faith and act, before man can enter into the Lord's kingdom, 3935. To do good from the will is to do it from the perception of good, which is celestial; to do good from the understanding is to do it from knowledge and instruction, which may sometimes be fallacious, but the good end is accepted, 4169. To do good believing it to be self-derived is to be willing to merit salvation, whereby the good continually flowing in from the Lord is defiled, 4171. See MERIT. Good works may exist without any good of charity in them, but there is no good of works without charity, ill. 4189. The works of the external man are of no account unless they proceed from the internal, briefly, 4368. They who are in truth or faith only are more apt than others to ascribe merit to all that appears as good in the external form, 4638. They that cherish internal love and reverence towards the Lord testify it by exercises of charity towards those that are in the good of charity and life, for the Lord himself is in their good, sh. 5066, 5067. Goods in exercise or act are the recreations of the angels, and are the means by which their spiritual life is nourished and made joyful, ill. 5147. Unless good from the Lord flow out into life it cannot flow in, for it is a universal law that influx accommodates itself to efflux, ill. 5828, ill. 6299. Goods in act performed according to the precepts of faith received in the understanding, are spiritual good, 6065. Goods are works of charity or uses performed towards one's neighbour, or country, or the Lord's kingdom, briefly ill. and sh. 6073. When goods are thus applied they are said to be from the Lord with man, when bent to self and the world they are said to be from man, though the Lord is still the source from which they flow in, 7564. Works are the complex of all charity and faith with man, and are called spiritual goods, for goods become such by their exercise, that is by use, 6073. They who do good for the sake of reward can never know what heavenly felicity there is in doing good for its own sake; yet the Lord himself is its reward in this case, for he is present with the good that proceeds from him, ill. 6391, 6392, 9984. Neither they who do good from natural genius alone, nor they who do so for the sake of meriting heaven can come into association with the angels, ill. 8002, see 5032, 7761: see below (3). Good works or exercises of charity consist in acting conscientiously and prudently in all the relations of life, for the sake of good as an end, 8120-8122. Man's state as to good completely depends on the use of his life, according as he regards the service of others or himself only, ill. 9296, 9297. Without good in the life, interior goods and truths lose their coherence and are dissipated, for they can only be held together by one end prevailing in all things, ill. 9828, 9832. They who put merit in works, love themselves, and they who love themselves despise others in the same proportion; hence all good is to be done from the Lord, 9975, 9976, 9981. All the good that is done is qualified by the end, if it is not done for the sake of good, thus from love to the Lord, it has self in it and is evil, 10,336. To do good and truth for the sake of good and truth is to love the Lord above all things, and the neighbour as oneself, 10,336. See PROPRIUM, WORKS.

The necessity of man's compelling himself to do good according to the dictate of the internal man represented by the vision of the angel and his words to Hagar, 1937, 1947. The ascent from the lowest goods and truths done in the life to heavenly wisdom, and the descent afterwards through every degree of good, represented by the angels ascending and descending in the vision of Jacob, 3701, compare 5147. The commencement of regeneration by works of charity, or the good of life, represented by the birth of Dan, 3923; and, more ultimately, by the birth of Gad, 3934. The production of good and the good of truth into life represented by the ewes and the she-goats not casting their young, 4169. Good that has once acquired life injured by evils and reasonings from externals, represented by a flock ravaged and torn by wild beasts, 4171; compare 5828. Uses or works of charity replenished from within with celestial good represented by the food in the uppermost of the three baskets carried by Pharaoh's baker, 5147, 5148. The goods of charity represented by the works or employments of life, 6073, 6074. The infelicity of works done with a view to reward represented by Issachar under the character of an ass crouching with his burden, 6387-6394. They who do good from natural genius alone represented by the stranger inhabiting with the Israelites, and they who do good for gain by the hired servant, 8002. The fruition and use of all good in the life when man suffers himself to be withheld from doing, willing, and thinking evil, represented by the harvest of first fruits, or first works, 9294, and sequel. Good done in all things from the love of good represented by the gold everywhere woven in the Ephod, 9832. Good not communicable with those who do good from merit, represented in the parable of the wise and foolish virgins, 4638. The works of charity in their true order, or the essence and exercise of charity, represented by the Lord's words concerning the hungry and thirsty, and naked, and c., 4955, 5066, fully ill. 5008. Good done from truth, and evil done from falses, represented by trees and their fruits, 9258.

3. Natural Good. All the good in man before he becomes regenerate is only an appearance of good, because it is not vivified by the Lord, 671. All external or natural goods are only so far good as celestial and spiritual goods are in them, 1420. Natural good is accepted so far as there is innocence in it, thus in infancy and childhood, and so long as man is not better instructed, but it is not the good of charity, 1667. The natural man has his good and his truth, for the marriage of good and truth is universal; his good is the delight that is perceived from charity, from which delight the pleasure of the body exists, and his truth is the scientific favouring such good, 2184. The good of the natural man is what the phrase Celestial natural denotes, 2184. Natural good devastated of all truth, and defiled with falses, is impure and profane, 2463, 2464, 2468. The truths of the natural man are scientifics, that is to say, whatsoever is in the external memory; his goods are the delights pertaining to the affections of those truths, 3114. After the illustration of the natural man by influx from the spiritual, his good consists in the delight and pleasure of serving his neighbour, still more in promoting the public weal, and further still in serving the Lord and his kingdom; his truths also consist of such doctrines and scientifics as further these uses, and tend to wisdom, 3167. Natural good is the delight of natural affection, which forms itself and exists by scientifics; and the natural man is not human unless the one is perfected by the other, 3293. The life of the natural man is from good, which is of two kinds, interior and exterior, interiorly it communicates with the rational mind, exteriorly with the life of the bodily senses, 3293. Natural good such as the animals also have is connate with man, but not truth, on account of hereditary evil; such connate good is only good in appearance, and is easily perverted, but good acquired or given by the Lord is properly so called, 3304, 3408. When man is regenerating, the good and truth of the natural man are conceived together from the influx of rational good as a father, and rational truth as a mother; and until this influx can take place the marriage is a barren one in respect to truth, 3286, 3299. The influx of the good of the rational man into the good of the natural is both immediate and mediate; in the latter case, by rational truth, 3314, ill. 3563, ill. 3570, ill. 3573, briefly, 3616. Its influx into the truth of the natural man is by the medium of his good, or by the mediation of rational truth, 3314. The natural good connate with man is of four kinds, namely, from the love of good, from the love of truth, from the love of evil, and from the love of the false; inclinations to these are received by children hereditarily from their parents, ill. 3469. Natural good is not the good of faith or charity, until it is reformed of the Lord by regeneration, 3470. To this end, truths not genuine are first adjoined to it, and become the means of introducing genuine truths; on this account, states of vastation and temptation have to be endured until the concupiscences languish and the good of charity can flow in, 3470, 3471, ill. 3570. The truths thus received are as fibres which are led and applied into form by interior good, 3470, ill. 3570. The good thus formed in the natural or external man is as a texture woven and formed by the internal man from the Lord, who is the Former and Creator, 3470, 3494, 3513. It is by the delights of the natural man that knowledges of good and truth are first insinuated, hence called the truth of good, 3502, ill. 3518, 3519, ill. 3570, compare 3575. The good of the natural man is derived from the order in which good and truth flow in from the rational, and from the order of its scientifics, knowledges, and doctrinals among themselves, 3508, ill. 3513. The good thus flowing in from the Lord is called the good of the natural to distinguish it from the natural or domestic good which man derives from his parents, 3518, 4231, 7920. There can be no good with the natural man but what flows in by means of the rational, ill. 3563, 3575; thus from the existence of the rational within it, 3576. The formation of good in the natural man, by the good of the rational as a soul, is like the formation of the child in the womb, ill. 3570. While it is in that state that good is exterior, and truth interior, much is admitted by the natural man that is not good, but still useful as means, 3570. The means of forming the good and truth of the natural man by the influx of the rational are innumerable, 3573. Such formations proceed by successive derivations of truth from good, and good from truth, ill. 3579. The good of the natural man is a manifestation and procedure from the rational, 3587. The goods and truths of the natural man are so innumerable, that it is hardly possible for their most common genera to be known, and yet when natural good is named it appears as if it were one and simple, 3660. The whole natural mind and all it contains is nothing but good and truth, but some of its goods and truths are discordant with rational goods, and hence the rational cannot be in them, 3660. Exterior good and truth are as ground in which interior good produces itself like a seed, 3671. The natural man may know and perceive natural, moral, and civil good, but not spiritual without revelation, ill. 3768. The quality of natural good, like all other, can only be known from truths, 3804 The good of the natural man is called common good, because the innumerable things which flow in from the internal appear there as one, 3829. The goods of the external man, which are the delights of life while man lives in the world, are only so far good as they have spiritual good in them, ill. 3951. The truths of the external man before regeneration are scientifics and doctrinals, howsoever acquired, and his good is the pleasure and delight he perceives in them; but the heavenly marriage cannot be formed by this good and truth unless spiritual good flow in, ill. 3952. The arrangement of good and truth in the natural man is derived from the spiritual, and thereby from the Lord, whose influx is into the good of the internal man, and by truth into the external, 4015. Natural goods and truths are appropriated by the senses, and contained in the exterior memory, truths by sight and hearing especially, and goods by the other three senses; the communication between these and things corporeal below them and rational above them, ill. 4038, compare 10,236 and citations. The good of the sensual things of the body, or pleasure, is the good into which they who become regenerate are first of all initiated, 4117. The good first produced when the church is created anew is the good of the natural man, that is, spiritual good in its external form with its affection and its truths, ill. 4231. They who are only in natural good cannot receive spiritual truths because of appearances and fallacies, ill. 4303. Interior goods and truths predicated of the natural man are those which correspond to the goods and truths of the rational; in general they are uses and the means of application, 4973. Scientific truths appropriated to the good of the natural man, are as water to bread or drink to meat in nourishment, without which the solid food could not be resolved into parts and distributed to the uses of the body, ill. 4976. Natural good as derived from parents is only good in external form, and may be compared with that of the milder animals; but natural good derived from the doctrine of faith and charity is proper to man, for thus he acts from reason, and knows how to dispense good according to use, 4988, ill. 4992. They that are in natural good, not spiritual, are easily persuaded that evil is good, and that the false is truth, for there is no plane in which heaven can operate; hence they suffer much from the infestation of evil spirits in the other life, ill. 5032, 5033, 7197, 7761, 8002, from experience, 6208. External good is elevated to heaven by internal good, and if it be not elevated, thus, if there be not conjunction between them, they perish, 5841, compare 5828. The elevation of the natural man is effected by his withdrawal from sensuals and scientifics into a state of interior thought and affection, ill. 6183. Natural good constitutes the external of the church, spiritual good the internal, ill. 5965. When the church is formed in man the midst of the natural mind is occupied by the best good, and other goods are disposed round about, nearer or more remote, according to their degree of goodness, 6028. When this order prevails, all the interiors close together in ultimates according to the procedure of influx; thus, there is spiritual good and apparently life itself in the natural man, 6451. Before this order prevails good is mixed with evils and falses in the natural man, but it is guarded by the operation of divine truth given in the midst, 6724; compare, as to the mixed state of goods and evils, 3993, 3995, 4005. The exterior goods and truths of the natural man look outwards and downwards, thus, to self and the world, and are thereby adjoined to evils and falses; but his interior goods and truths look inwards and above himself, and thus have regard to the Lord and his kingdom, ill. 7601, 7604, 7607. Natural good is both connate with man and produced by the accidents of misfortune, sickness, imbecility, and the like, hence it is not saving; spiritual good, which saves, derives its quality from the copiousness and connection of truths, 7761, 8002. Without the truths of faith the natural man is like a reed shaken by the wind, for there is no stamina by which the angels can hold him to good and truth, 7197, 8002. It is not the life of natural good but the life of Christian good that makes heaven, 7197, 8772. The good of pleasure, or natural delight separate from spiritual, makes the life of hell, 8410, compare 4117. Natural good, not made spiritual, is only delight, ill. 8977, 8981. The good of charity in the natural man is perceived as delight, the good of the spiritual man as duty, but the latter is also sensibly perceived as delight in the other life, 9103. The good of the natural man, whose state is described by wounds and bruises, cannot be restored except from a full state of spiritual good; for it is the internal that regenerates the external, ill. 9103. Natural good, when in order, contains spiritual good, and inmostly celestial good, for one good exists and subsists by another, 9812, ill. 9912. Ministering goods and truths are the knowledges and scientifics of the external man, 10,272, 10,340. See NATURAL, EXTERNAL.

The discordant goods of the natural man to be separated, represented by Lot and his acquisitions parting from Abram, 1581. Natural good after the affection of truth is separated and defiled with falses, represented by Lot and his daughters, 2409, 2461, 2463, 2465, 2466, 2468. The pleasure and delight yielded by good and truth with the natural man when truth is initiated into good in the rational, represented by the servant of Isaac, 3167-3170. Good and truth conceived and produced in the natural man, represented by the birth of Esau and Jacob, 3286, 3293, 3294, 3297-3306. The good thus produced preferred to truth by the rational man, represented by Isaac's partiality for Esau, 3313. The good of the natural man conjoined to truth not genuine, represented by the marriage of Esau, 3468-3471. The good into which the natural man is first initiated when he becomes regenerate, represented by Jacob's arrival at Mount Gilead, 4117. The natural man from his proprium assuming spiritual good as his own, represented by the proposal of Laban to make a festival with music, and c., on account of Jacob, 4138. Influx from the divine into natural good, or the celestial spiritual man initiated therein, represented by Joseph in the house of the Egyptian, 4973, 4974, 4977, 4983-4985. They who are in natural good not spiritual easily persuaded that the false is true, represented by Potiphar hearkening to the false accusation of his wife, 5032. The church instituted by the heavenly disposition of good in the natural man, and all other goods and truths gathered thereto, represented by Israel and his sons dwelling in Egypt, 6028, 6081-6087, 6101-6107. The divine truth with man in the midst of' natural good mixed with evils and falses represented by Moses in the ark, 6717-6726. The destruction of good merely exterior and the truth corresponding thereto, in consequence of evil and the falses of evil, represented by the flax and barley destroyed, and that by hail and fire mingled with hail, 7577, 7601, 7602-7604. The good of natural life appropriated to the full represented by the bread or flesh eaten by the sons of Israel in Egypt, 8406-8410. Good from his own delight supplied to the natural man, represented by the quails sent at evening-time to the sons of Israel; and the good of truth by manna supplied in the morning, 8451-8404. The state of the natural man when good conjoined with his truth is derived from the spiritual, represented by the Hebrew servant and his wife, 8979-8991. The good of the natural man alienated by evil, represented by the ox stolen away, and the law respecting it, 9098-9103. The worship of the Lord from the good of innocence and charity in the natural man, and from the truth of that good, represented by the burnt-offerings, and the sacrifice of oxen, 9391, 9990. The worship of the Lord from natural delight or good, without spiritual, represented by the golden calf made by Aaron, 9391, 10,395-10,416.

4. The Good of Ignorance is predicated of man while he is being instructed, from the tenth year of his age to the twentieth, ill. 2280. It is called good, but not the good of wisdom, because there is little intelligence associated with it, 2280. Those of whom it is predicated imagine that they do good and think truth of themselves; hence, good and truth with them is obscured by what is evil and false, ill. 1712. See IGNORANCE.

5. Simple Good. They are said to be in simple good who are in the externals of the church, and believe the Word in simplicity according to the literal sense, each as he can understand it, and live accordingly, 6775. They receive the influx of the internal by good, but are in obscurity because they have no interior truths by which it can distinctly illustrate them, 6775. The divine law given to them is signified by Moses flying from Pharaoh and dwelling in Midian, 6772, 6774, 6827. The priest of Midian having seven daughters, and their coming to water the flock, denotes the holy things of the church with them, and instruction in the good of charity, 6775, 6779. The shepherds driving them away, denotes the teaching of those who are in evil opposed to instruction from those who are in the truths of simple good, 6779. Moses withstanding them, denotes the truth of the divine law, though unknown to them, overcoming the falses of evil, 6780, 6784. Moses dwelling with the family of the priest, and having one of his daughters to wife, denotes truth of a divine origin hereby adjoined to their good, 6792, 6793. A son born of this union, denotes truth native with them from the heavenly marriage of good and truth, 6794. See MOSES. They are properly said to be in simple good who are without the church, and who live in good according to their religion, 6775, compare 3986. In this case it is also called common or collateral good, see below (6.)

6. Collateral Good and Middle Good. The affection of good in the natural man, or the affection of external good, is called external collateral good, for it pertains to the universal or common stock in which the Gentiles share, ill. 3665, 3676. Collateral good is the good of those who constitute the church among the Gentiles, and do not possess the Word, 3778. Collateral good differs from good of the same stock in a right line by its conjunction with fallacies of the senses, in place of truths, 3778. Collateral good is the first medium by which genuine truths and goods can be introduced, 3778, 3972-3974. It is only useful as a means of introducing genuine goods and truths, and is afterwards relinquished, ill. 3983, 4063, 4145. Collateral good does not flow in directly from the Lord, or by the mediation of heaven, but is derived in a great measure from things of a worldly nature which appear as goods, and are not such, 4145, compare 4099, 4151. It is such, however, that the divine can be in it, and they who are in this good suffer themselves to be led by the Lord, for they are soft and yielding, 3986. It is called middle good, 4063, 4145, 4243. It is separated when worldly, corporeal, and terrestrial things are no longer regarded as an end, 4063. It is the good of the natural man that is separated from middle good, 4096, 4151. When the societies of spirits who are in middle good are in society with angels, it appears to them that the goods and truths of the angels are theirs, hence it appears when they separate that they have been deprived of them, 4151. Collateral good is so called because it does not flow in directly from heaven, they of whom it is predicated not having the Word, 4189, ill. 4197. It is predicated of good works within which is the good of charity, 4189. For the representation of collateral good, and its connection with the procedure of regeneration. See LABAN, JACOB, NATIONS.

7. Domestic Good. Natural domestic good is the good that man derives from his parents, which is interior from the father and exterior from the mother, ill. 3518. At the commencement of regeneration domestic good and the truth thence derived appear to man like genuine good and truth, 3556. The manner in which this apparent good, and its external delight, serves as the means of producing the genuine good that flows in from the Lord, is represented by Jacob simulating the person of Esau, and his taking two kids from the flock, and serving them to Isaac for venison, and c., 3516-3518, 3527, 3535-3542, 3548, 3550, 3552, 3563, ill. 3570. See ESAU, JACOB.

8. The Good of Remains [reliquiarum bonum]. See REMAINS, and The Good of Infancy, below.

9. The Good of Infancy. There are three kinds of good signified by Remains, namely the good of infancy insinuated to the tenth year, the good of ignorance insinuated during instruction to the twentieth year, and the good of intelligence procured by reflecting upon good and truth, and by temptations, 2280. The good of infancy is not equal in kind to the good of ignorance, and much less to the good of intelligence, for as yet it is without knowledge, 2280. The good of infancy and the good of life, thence derived, are the same as natural good, and it is made spiritual by the implantation of truth, 3504. Good in man without truth is like the good of infancy, in which there is no wisdom, but the man is formed by truth, or the intelligence of wisdom conjoined with good, ill. 3726. The good of innocence and charity flows in from the Lord in early infancy, and in the succeeding age is drawn towards the interiors, where it is preserved by the Lord, in order to temper the states of life which are induced afterwards, 3793, fully illustrated 5135. Without this good, man would be worse than any wild beast, 3793. As the good of infancy is indrawn, evil enters into its place in the natural man, where the false copulates with it and forms as it were a marriage, hence the necessity of regeneration, and the heavenly marriage of good and truth, 3793. With those who become regenerate there are continual changes of the states of good thus, the good of infancy is varied and changed into the good of boyhood, and so on to the end of life, 4136. When the goods and truths of infancy and boyhood are recalled by those who are in evil, and applied to the confirmation of evils and falses, the spiritual life is destroyed, for then remains are consumed, ill. by the signification of stealing, 5135; compare 7601. See THIEF. The good of infancy is the beginning of the new will, which is opened and continually perfected in adult age with the regenerate, but closed with the evil, ill. 9296; compare 9742. The good of infancy is the habitation of the Lord himself with man, 9296, ill. 9473. The good of innocence and charity is implanted in infants and children, to serve as a plane for the reception of truth, 10,110, 2306. See REMAINS.

The salvation of those in whom any good of infancy and early life yet remains, signified in the intercession of Abraham for the people of Sodom, 2277-2285. The good of life derived from the good of infancy desired by the rational man, signified by Isaac's desire to bless Esau and eat of his venison, 3496-3505.

10. The Good of Life. All the good of life, in general and in particular, is comprehended in charity, 2388, 3324; see below, 3923. The good of life, or the affection of good, is from the Lord, and is insinuated by an internal way, man not knowing; but faith or the truth of doctrine is received externally, 2875, 3324, and citations. The good of life is not the good of the church, or spiritual good, until doctrinals are adjoined thereto, but only a potency which may become such, like the good of the Gentiles who are in ignorance of the Word, 3310, ill. 8002. The church is formed by the life of good and the doctrine of truth, 3305. The good of life, the good of truth, and the good of doctrinals are most distinct from each other; the good of life flows from the will, the good of truth from the understanding, and the good of doctrinals is of science, 3332. All the good with which man is imbued in infancy and childhood by the love of his parents and companions, and c., remains permanently with him, and becomes the good of life; without such good man would be worse than any wild beast, 3494. The good of infancy and the good of life thence derived is not spiritual, because it is without science, without intelligence, and without wisdom; but it becomes spiritual by the implantation of truth, thus by regeneration, 3504. The difference between the evil and the good in respect to truths is, that the latter have an affection for truth on account of good; hence the good of life derived from truth is the first state of reformation, 3539. When man is regenerating truth is apparently in the first place; but when he is regenerated the good of life is first, 3539. The procedure described through four successive states, 3603; see below (11), (20). At the commencement of man's regeneration the affection of natural truth appears to him to be the good of life, 3546-3548, 3556. The good of life consists in the works of charity, and charity is the holy principle of faith, ill. 3923. The good of life and the holy principle of faith comprise all things of the church, for the one is the external and the other the corresponding internal, 3921, 3964. All who are in the good of life, that is, who live in love to the Lord and charity towards the neighbour, are saved, 3986. All things in heaven and the church have respect to good and truth, thus all the truths of doctrine and all the goods of life are included in them, 4390. The good of life is made spiritual good by conjunction with truth, 7724. The veriest worship that can be offered to the Lord is from the good of life made spiritual, 7724.

The salvation of those who are in faith when they recede from evil, and thus come into the good of life, signified by the deliverance of Lot when the cities of the plain were destroyed, 2386-2393. The good of life procured from sensual truths and scientifics signified by Esau as a man of the field or hunter, 3309, 3310. The good of life given with the good of truth and the good of doctrinals signified by Esau sustained by the pottage of Jacob, 3331-3335. The good of life from the affection of good in the natural man, prior and superior to the affection of truth, signified by Esau as the greater son, 3494, 3603.

11. The Good of Truth is the good that exists from truth, thus it is truth appearing as good, 3295. The good of truth is the good done by man before he is regenerated, thus it is good done from the understanding, 3295; ill. 3310. The order in which man proceeds from his sensual state in becoming spiritual is from doctrinals to the good of doctrinals, from the good of doctrinals to the good of truth, and from the good of truth to the good of life; when in the good of life the order is inverted, and he regards all truth and doctrine from good, 3332; compare 3603, 3701, 3882, 4538, 6396. The good of life is of the will, the good of truth is of the understanding, and the good of doctrinals is of science, 3332. They who put faith and knowledge before charity, and thence derive the good which they do, are in the good of truth; and this good, compared with the good of charity, is hard and inflexible, 3459. The Lord conjoins himself with those who are in the good of truth, but not in the same way as with those who are in the good of charity, thus remotely, 3459, 3463. They are in the good of truth who are in the doctrinals of faith alone, but as to life in good, 3463. They that are in the good of truth have no perception of good, but only a kind of persuasion that such and such thinks are good and true because they are enjoined by their doctrinals; hence they are easily led into falses, 3463. The good of truth is predicated when truth is apparently in the first place at the commencement of reformation and regeneration, 3539, 3995. Before regeneration it is supposed that good consists in doing what the truth teaches; yet this is not good, but truth 3603. The state of those who are in the good of truth compared with the state when good is regarded in the first place; that the latter is replete with ineffable wisdom and felicity, 3610. The good of truth and the truth of good are inverse in respect to each other before regeneration, but afterwards they are conjoined, 3669; ill. by an example, 3688. The good of truth is good derived from truth in the natural man the truth of good the contrary, 3677. The good of truth is the affection of truth for the sake of life, for life is the good which is regarded in truth by those who are afterwards regenerated, 3865. The affection of truth without the good of truth, which is a life according thereto, is from self, and not from the Lord, hence it does not constitute the church, 3963. Goods flows in from the Lord while man is regenerating, and inapplies itself to his truths, from which it produces itself as the good of truth; after regeneration the priority of the good is acknowledged, and truth is apprehended as the truth of good, 3995; compare 4385. By reason of this inversion, the goods of charity are often called the fruits of faith, 3995. By good, simply so called, is meant the good of the will; by good of truth, the good of the understanding, ill. 4169. The good of truth indicates one of the states of good and truth in their procedure to conjunction, 4273, 4538. When man is in the good of truth he comes into temptations, but not before then, ill. 4274. The good of truth is truth that has passed from the memory into will and act, 4337, briefly, 4346, 4390; ill. 4538, ill. 4904, briefly 5295, ill. 5595, 6065, 6427, 7835, 8649, 9404. Truth passes into the will, and thus becomes the good of truth, by being first acted or done externally, 4353; compare 5351, 5526. It is when the good flowing in from the Lord meets with the good of truth in the will that the conjunction of good and truth takes place, 4337; ill. 4353, particularly 4984; compare 7056. The good of truth increases with man so far as he exercises charity from good will, thus according to the quality and degree of his love of the neighbour, 4390. The truth of doctrine becoming the truth of life is called the good of truth, 4539. By the good of truth, otherwise called the good of faith, is meant love towards the neighbour, or charity, 4581, 6289. The good of truth is the good of charity acquired by the truth of faith; it is called the celestial spiritual of the natural, 4598; or, more generally, spiritual good, 6065, 6289, 7835. Truth producing good, by passing into the will, is as a seed passing into the womb; its production in act is comparatively like going out from the womb; hence the import of regeneration or the new birth, ill. 4904. It is not truth, but only the good of truth, that is appropriated; that is to say, the uses derived from truth, ill. 4984. When the truth of doctrine enters into the will, and is applied to life, it becomes good, and from this good the new will is formed, 5526. By the good of truth is meant the same thing as the church, for the church and it are one thing with man, 5536, 5826, 7957. By the will in which truth becomes good is meant the new will formed in the intellectual part, and the good so procured is called spiritual in contradistinction to celestial good, which is implanted in the voluntary part itself, 5595; ill. 5733, 6065, 8521. The truth of good is predicated of the celestial church, because the perception of truth with them was wholly from good; and the good of truth is predicated of the spiritual church, because it is by truth they are led to good, 5733, 7957, 8458, 8521, 9404. The good of truth is as spiritual good, which is appropriated by being willed and done, 5820. The influx of the celestial internal is the truth of good; that of the spiritual internal the good of truth, ill. 5959. They who are in the good of truth are in the internal of the church, but they who are in the truth of faith, and not in its good manifestly, are in the external, 6220; compare 7474. The good of truth is called the good of the spiritual church, or the good of spiritual truth, because it consists in what is done according to instruction in good, 6277, 7957. The good of truth is various according to the doctrines from which it is deduced, it is likewise more or less impure, 6427. The goods of truth, or goods in truth, are so various, that in myriads of myriads multiplied to eternity there could not be found one like another, ill. 7236. The good of truth is so called because it is derived from the reception of truth together with the good of charity; for when the truth is reproduced the affection also recurs to which it was adjoined; thus truth appears under the form of good, 7835; compare 3336, 7967. They who live a life of charity are capable of receiving the truth of good or the good of truth, and all such are saved; in truth without good there is no faculty of receiving influx from the Lord, ill. 8321. The good of truth is truth both as to its origin and essence, for it appears as truth, and forms the intellectual part of the mind, but is sensated as good, and thereby forms the new voluntary part, ill. by the manna given to the children of Israel, 8458, 8521. The good of truth vanishes according to the degree of increasing concupiscence; and, contrariwise, all delight in the loves of self and the world vanishes according to its increase, 8487. On this account, and lest the spiritual life should sicken, the good of truth does not remain with man in its purity, but is tempered by the delights of natural pleasure, 8487. By the appropriation of the good of truth man is led to heaven, but he is not admitted into heaven, for he is not in the order of heaven until he acts from good, 8539, 8559, 9832; ill. 8722, 8772. By good from truth the spiritual church is meant, for that church is in good from truths, 9404. The origin and procedure of the good of truth with those who be come regenerate represented by the history of Esau and Jacob, 3232, 3233, 3288, 3293, 3294, 3296, 3297, 3300, 3301, 3303, 3306, 3317 3320, 3325, 3336, 3470, 3493, 3494, 3502, 3508, 3509, 3539, 3550, 3563, 3576, 3588, 3599, 3601-3607, 3678, 3687, 3688, 4232, 4239-4241, 4247-4249, 4265, 4266, 4269, 4337, 4381- 4387. The good of truth or good of faith represented by the drink-offering, 4581. The good of truth, or the good of charity acquired by the truth of faith, represented by Israel, 4598, 5536, and citations, 5826, 6225, 6277, 6426. The good of truth appropriated signified by bread or food, 4984, 5733, 5820, and citations; compare 5959, 6065: and as to manna, 8458, 8487, 8521, 8539. Faith in the will, forming the good of truth, signified by Simeon, 5526. The goods of truth, interior and exterior, signified by flocks and herds, 6065. The goods of truth signified by the armies of Israel, and by the people of Israel, 7236, 8321, 8722, 8772.

12. The Good of Faith makes the spiritual church, the truth of faith does not make the church, but introduces to it, 2669. The good of faith, that is, the life of love and charity according to the dictates of faith, is the veriest essential of the church, and no confidence or saving faith can be given except in that good, 2982. The good of faith is what is called in the Word charity towards the neighbour, and charity towards the neighbour is a life according to the ten commandments, 3249. The good of truth is sometimes called the good of faith, and it is predicated of all who are led to good by external means or instruction, 4581. Truth, when it is received in the will, becomes the good of faith, ill. 4984. When truth is received in the will, and thereby passes into the life, it becomes the good which is called the good of truth, or the good of faith, or spiritual good, or the good of the spiritual church, 6289. They who are in the good of faith belong to the external church; they who are in the good of charity to the internal, 7474. So far as any one is in a state of peace from the good of faith, so far he is in divine providence, 8478. The good of faith consists in all that is deduced from the doctrines of the church with a view to use or life as an end, and so done from obedience; the good of charity, in what is done from the affection of good, 9230. The internal of the good of faith is the good of charity, which is spiritual; the internal of the good of charity is the good of mutual love, which is celestial; the internal of the good of mutual love is the good of innocence, in which is divine good proceeding from the Lord's divine human, 9473, 9683; and with regard to the corresponding heavens, 9670, 9673, 9680, 9682, 9741, 9812, 9873, 10,270; see below (17). The good of faith is from illumination by light proceeding from the Lord, for that light is truth, and when it forms a new will in the intellectual part of man it becomes good, 9742. They who are in the ultimate heaven, signified by the court of the tabernacle, are in the good of faith, 9742.

13. The Good of Doctrine is love and charity, the truth of doctrine is faith, ill. 2572. See DOCTRINE, especially (2) (4): CHARITY, (1): FAITH.

14. The Good of Scientifics. Scientifics cannot enter into the memory unless they are introduced by some affection, which afterwards inheres with them; hence they form a kind of marriage with their own goods, and as goods are respectively interior, scientifics are the receptacles of good, ill. 5489, ill. 5881, ill. by the case of instinct with brute animals, and c., 6323; briefly ill. 8005. Scientifics (understand scientifics and their own goods conjointly) are also the receptacles of the goods of charity and faith, ill. 5213; compare 1472, 1486, 4965; ill. 5201, 5373, ill. 6004, 6022, 6071, ill. 6077, ill. 6751, ill. 7770, especially 9922, and citations of seriatim passages. The good of scientifics is the delight arising from scientific truths, 5670. See SCIENTIFICS, VESSELS.

15. Rational Good. The man who is in truth without the good of charity, thus rational truth alone, is morose and pugnacious, ill. 1949-1951, 1964. Rational good is mild and clement, patient and yielding, for it is the good of love and mercy, hence it never fights, and yet is always victorious, 1950. Rational good is never subjected by evil because it is divine, and no evil can subsist within its sphere, 1950. The Lord was never tempted as to divine rational good, but as to truth, ill. 2813. The life of charity is perfected according to the quantity and quality of truths, for they are the vessels of good, and good constitutes the rational state when it becomes the life of truth, 2189. Rational good to which truth is adjoined has much in it derived from worldly delights, because it is not formed from truths alone, but also from sensual and other delights into which spiritual good is insinuated by the Lord, 2209. Rational good is procured by reflection on good and truth, and by temptations consequent thereon; how superior it is to the good of infancy and the good of ignorance, 2280. The genuine rational principle is from good and exists from truth, 3030. The good from which it is, flows in by an internal way; the truth by which it exists by an external way, 3030. Rational good formed internally is the ground itself; truth is the seed inseminated therein, 3030. The influx of good into the natural mind is through the rational, thus by an internal way; but truth flows in by the sensual faculties, especially those of hearing and sight, 3098. The conjunction between good and truth is not where their first confluence takes place in the natural mind, but in the rational; hence truth must be first elevated out of the natural sphere into the spiritual, 3098; see below, 3952 (21). Only those truths are received, when they are elevated into the rational sphere, which agree with rational good, and by insertion and insemination therein can act as one with it, 3101. The election of truth is effected by the illustration of the natural man, and the natural man is illustrated by the influx of good, 3102, 3141, 3166, 3167. Truths are not initiated into good without the most exquisite exploration and caution, to prevent the least minimum of what is false being conjoined thereto, 3110, 3116. See INITIATION. The influx of good is at first remote, because it can only be received as instruction proceeds; the initiation and conjunction of truth is also according to the quality of instruction, 3141. Good can only flow in, and thus the rational state be formed, as the loves of self and the world, or evil lusts and false persuasions, are removed, 3142, 3147. Man is not born rational, but with the potency of becoming rational by the acquisition of truths, and their conjunction with good, 3161, 3175. It is good that elects to itself and forms the truth to which it may be conjoined; for it acknowledges nothing for truth but what agrees with itself, 3161, 3570; ill. 9034, 9079. The affection of good and the affection of truth in the natural man are as brother and sister; but the affection of truth elevated therefrom into the rational, and there conjoined with good, is as a married woman, 3160. The good into which truth is initiated, and with which it is conjoined in the rational mind, is the love of God and the neighbour; for from this love all human good is derived, 3175. When truth is conjoined with this good, thus when man is regenerated, the one is infinitely multiplied and the other infinitely fructified; for their offspring is from a legitimate marriage union, 3186, 3987. The affection of truth and perception of good first come together when the latter relinquishes mere scientifics, and flows spontaneously into life, ill. 3203. When the rational state is formed, good and truth are both conceived together in the natural mind, namely, from rational good as a father, and rational truth as a mother, 3286, 3299. Both together, namely, rational good and truth, are called the soul, but still good is the principal, and truth clothes it as with a tender vessel or body, thus good is interior, within truth, 3299. The marriage of good and truth, thus the rational principle, is barren as regards truth, except in so far as it can flow in and regenerate the natural, 3286. Rational good flows in without truth, thus immediately into the good of the natural man; and also mediately by truth, 3314, ill. 3563, ill. 3570, ill. 3573, briefly, 3616. By the mediation of its own truth, or the good of the natural man, it also flows into the truth of the natural, and thereby into its good, same numbers. Hence the conjunction between the good of the rational degree and the good of the natural, is stronger than that between good in the one degree and truth in the other, 3314, 3564. Good and truth produced in the natural man are called the offspring of the rational; still it is not the rational that produces and begets them, but influx thereby from the Lord, 3494, 3513. Rational good is manifested as a certain fire of life glowing in the countenance, and rational truth as the light of that fire; natural good appears as a more obscure fire; corporeal good as hardly anything but a heat, 3527; compare 4906. When rational good flows in by the medium of truth, it is only somewhat similar to good that is manifested in the natural man, and not genuine; for it is good in the outward form, but truth in the interior, 3563. The good of the rational man consists of the ends of life which have good for their object, namely, the good of the neighbour, and thus the Lord's kingdom, ill. 3570. This good, when it flows in, appropriates nothing in the natural but what accords with itself; the remainder is relinquished as the means of introducing still more that is accordant, 3570; see below, 3972, and c. (21). It conjoins itself with good first, and with truth afterwards, 3570, 3576; compare 3160. Its conjunction with the good of the natural man is immediate and close, when man is so led by the Lord as never to intend and think anything but what is good, 3573. Its conjunction could never be effected except by innumerable means, which are treated of in the internal sense of the Word, 3573. When it flows into the natural man, the good of the rational appears in a common form, and hereby it produces truths almost as life produces fibres in the body, and disposes them to use; by truths thus disposed into celestial order it produces another good, whereby truths are again formed; and so on in successive derivations, 3579. The good of the rational is like a seed planted in the good and truth of the natural man as ground, and there producing and multiplying itself, ill. 3671. Rational truths are the interior intuitions and perceptions of things their good, the blessing and happiness of the will; the mediation of the natural man between the rational and corporeal briefly explained, 4038. The rational mind is more pure and perfect than the natural, because it is more interior; hence it is adapted to the reception of interior goods and truths, 4612.

The rational man as to truth without good represented by Ishmael; its origin by his parentage; its procedure by his history, 1944-1946, 1949-1951, 1963-1965, 2076-2078, 2087-2090, 2099, 2100, 2105-2112, 2610, 2650-2661, 2668-2718, 3262-3277. The internal man as to good represented by Abraham, and as to truth by Sarah, 1468, 1901, 1904, 2063, 2173, 2204, 2507, 2588, 2618, 3030. The rational man, from the marriage of good and truth, represented by Isaac and his history, 2066, 2081-2085, 2092, 2093, 2139, 2188 2196, 2203, 2204, 2610, 2615-2649, 2666, 2719, 2772, 2783, 2802, 2813, 2824, 3024, 3194-3200, 3209-3212, 3278-3283, 3365, 3372, 3384, 3392- 3395, 3404-3409, 3416, 3419, 3436, 3449, 3463, 3471, 3492, 3498, 3554, 3563, 3572-3603, 3658-3688, 4611-4621. See ABRAHAM (Supplement), ISHMAEL, ISAAC.

16. Celestial Good and Spiritual Good. Celestial good is lore to the Lord, and truth derived therefrom is love to the neighbour, or spiritual good, 2227, 2507. Celestial good is the good of love to the Lord; spiritual good, the good of charity towards the neighbour, ill. 2718, ill. 3240, 4138, 4982, ill. 5365, ill. 5922, 9277,10,261. Celestial good is love to the Lord, and its truth is the love of the neighbour; spiritual good is charity towards the neighbour, and its truth, the doctrine of charity, thus, faith, 3240. The celestial are in the good and truth of love; the spiritual, in the good and truth of faith, 3240, ill. 4581, ill. 10,577. The good of faith and the good of charity are both called spiritual good, and that spiritual good is from the Lord, ill. 3470. The natural man could have no knowledge of spiritual good and truth except from revelation, thus, it can only be derived from the Word, 3768. The good of one's neighbour and country and the good of the church are made spiritual good by the conjunction of good with truth, ill. 3951. There are two kingdoms most distinct from each other in heaven, the celestial kingdom consisting of those who are principled in love to the Lord, and the spiritual kingdom consisting of those who are principled in charity towards the neighbour, 4138, 2669, 3240, 3246, 3969, 4138, 5922, 6435, 9670, and citations; ill. 9741, 9780, 9873; ill. by the heart and lungs, and by the will and understanding, 3887-3888, 9817-9818, 9993, 9995. There are three distinct planes or receptivities of influx from the Lord, the first or interior of which is the conscience of spiritual good and truth formed in the rational man, ill. 4167, 2046. The celestial are they who are in the perception of good and thus do good from good, 4169. In general, all good that is of love and charity is called celestial, and all truth that is thereby of faith and intelligence, spiritual, 4286. Spiritual good, in the Word, is called charity, and it consists in doing good for no selfish end, but from the delight of the affection; no one can come into this good except by regeneration, 4538. The good of love is called celestial good, the good of faith spiritual good; and that the former is received by an internal way from the Lord, the latter imbued externally, 4581. They who are in the good of celestial love are most conjoined to the Lord, for they dwell in a state of innocence in the inmost heaven, 4750. Celestial good flowing in from the Lord forms the new voluntary part in the natural man, and spiritual good the new intellectual part, ill. 5351-5354, ill. 5510, particularly 5526. The new will is formed by the confluence of truth received externally, with good received internally from the Lord; thus the truth is made good by being willed, and such good is spiritual, 5595, ill. 5826. Spiritual good, or the will of that good, is formed in the intellectual part, celestial good is received in the voluntary part, 5595, 2715, 2954, 3235, and citations of seriatim passages; 4328, ill. 4493, ill. 5113, 6296, 7233, ill. 8521. Spiritual good constitutes the internal of the church, for it consists in the light of heaven and has in it the affection of good and the perception of truth, 5965, ill. 6256, compare 7992, 8042. Spiritual good is the good of truth, for it originates from the understanding, but celestial good originates from the will, 6065, 6647. Spiritual good is called the good of faith, the good of truth, and the good of charity, thus the good of the spiritual church, 6225, 7836 9277, see below, 6435. Spiritual good is predicated both of the natural man (when regenerate) and of the rational, but the former is in obscure perception compared with the latter, ill. 625 6, 6289, 7233, and citations, compare 3374. Spiritual good is various, because derived from various doctrines, and is also impure, ill. 6727, ill. 2715, 2718. Celestial good in the internal is the good of love to the Lord, and in the external the good of mutual love; spiritual good in the internal is the good of charity towards the neighbour, and, in the external, the good of faith, ill. 6435, 9680, 9741, 9780, 9873; compare 6366, 9993, 10,077-10,079. Spiritual good is the good of life when it is invested with truths, as a soul or essence with a body, 7724. Spiritual good derives its quality from the copiousness and connection of the truths of faith, 7761, 7977. Spiritual good has the church and the salvation of others for its end, and cannot be given to those who are only in the external delight of truth, ill. 8977. When the truths received into the memory come under the intuition of the internal man, such truths are elected as agree with good flowing in from the Lord, and conjoined thereto; these elect truths are understood by the truths of faith, and good thus formed by spiritual good, ill. 9034, 9206; practically, 4538; see below (21). None but those who are in spiritual good can confess truth from faith; but without such good the truths of faith may be confessed from doctrine, 5747. Spiritual good is the proceeding of celestial good, and invests or clothes it, ill. 9817. Celestial good is that of the love of doing truths derived from the Word for the sake of good, thus for the sake of the Lord, 10,252. Celestial good is brought into existence with man by truths received externally into the memory, out of which they are elevated, first, by a life according to them, and afterwards by the love of them, in which case they form celestial good, 10,252, 10,266. Celestial good both exists and subsists by truths, which are disposed in order from inmost to outmost, thus one series within another, the ultimates containing all being composed of sensual truths or scientifics, 10,202, 10,266. The generation and formation of celestial good is entirely dependent on the acquisition of truths, and their orderly arrangement in the mind; and this takes place from whatever affection truths were at first acquired, providing only the evil affections are successively put off, and the man purified, ill. 10,266. As to the middle good or state called celestial spiritual, 4277, 4278, 4286, 5805; and that called the spiritual of the celestial, and the celestial of the spiritual, 4586. Celestial spiritual good is the medium by which the good of mutual love and the good of charity are conjoined, or the celestial kingdom and the spiritual, 6435. Spiritual and celestial good freely given by the Lord to those who are receptive of them is denoted by his grace and mercy, ill. 10,577. See GRACE. From the want of knowledge concerning spiritual good it has become a question, especially among the learned, in what the highest good consists, and there is scarcely any one who knows that it is perceived from mutual love or the good of charity without any end of self and the world, 5365. For the representation of celestial and spiritual good see GOLD, COLOURS, PRECIOUS STONES. BREAD, WINE, FOOD, FEASTS, OIL, FAT, and c.

17. The Good of Love, the Good of Mutual Love, and the Good of Charity. The good of love is predicated of those who are led to good by the internal way, thus of celestial good, ill. 4581, ill. 10,577. There is celestial good of love and spiritual good of love, and these two goods are opposed to the two evils of the loves of self and the world, ill. 4750. The good of love is a spiritual fire, and the affection of that good is its proceeding heat, ill. 4906. The good of love is the heat proceeding from the Lord as a sun, 9490. All good is either the good of love to the Lord, or the good of love to the neighbour, by which men and angels are conjoined one with another and all to the Lord; all evil, on the contrary, is either of the love of self or the love of the world, and is the cause of disjunction, 4997. The good of love is interior, the good of charity respectively exterior, ill. 9263. Such is the communicative nature of the good of love, that when it is said to be in any one, it is also as truly said to be from him, for its desire is to impart all its own to others, 9310. The good of love is celestial, and it is by it that spiritual good exists, and by which angels and men are conjoined to the Lord, 9817, 9874. The good of love is the internal good of the celestial kingdom; the good of mutual love, its external, ill. 6435, 9680, 9741, 9873, 9912. The good of mutual love is in the place of faith to the celestial, for with the spiritual, faith or the good of faith, is external, 6435, 9680; see below, 9404. The good of mutual love and the good of charity coincide together as internal and external; for the good of mutual love is the external of the celestial kingdom, and the good of charity is the internal of the spiritual; the difference between them not previously distinguished by the author, 6435, compare 5922. The good of mutual love is more interior than the good of charity because it is generated out of the rational man, while the good of charity is generated out of the natural, 6435. The good of mutual love and the good of charity are not conjoined as the internal and external of one and the same degree, but by a middle good which is called celestial spiritual, 6435, compare the illustrations 4277, 4278, 4286, 5805. The good of mutual love is celestial good as formed without truths; good formed by truths is spiritual, 9404. The good of mutual love is the celestial love of truth, 9466, 9912. Good in man makes his heaven; the good of love the inmost or third heaven, the good of charity the middle or second heaven, and the good of faith the first or ultimate heaven, ill. 9741. The three heavens are comprised in universal kingdom, the celestial and spiritual, each of which is internal and external; hence, the good of the inmost heaven is interiorly the good of love to the Lord, and exteriorly the good of mutual love; that of the middle heaven is interiorly the good of charity towards the neighbour, and exteriorly the good of faith, and that of the ultimate heaven is the externals of both, which coalesce together, 9741. The good of mutual love flowing in gives existence to the good of charity, for there is no good which does not depend from some interior good, and the order of their existence within one another denotes the order of influx, ill. 9912. The good of mutual love is the external good of innocence, and unless the good of charity have innocence within it, it is not the good of charity, 9912. They who are in the good of charity are in the internal church, they who are in the good of faith in the external, ill. 7474. The good of charity, or spiritual good, derives its quality from the copiousness of the truths of faith by which it is formed and from their connection one with another, hence, it is called also the good of truth, 7759, 7760, 8658. The good of charity in the interior man is the good of spiritual life, and it comes to perception as what ought to be, or duty, and makes the soul content; in the exterior man it is the good of natural life, and is sensibly perceived as delight, 9103. In the other life, the interior good of charity also comes to sensation, thus, is perceived as delight, 9103. The good of love to the Lord makes the celestial church, the good of charity towards the neighbour the spiritual church, 9277. No one can be in the good of charity from himself, for it flows in from the Lord but man can remove the evils which obstruct its reception, and then it is freely given him and forms his new will, ill. 5354, ill. 5526, 5595. See CHARITY, LOVE.

18. The Good of Innocence. The innocence of infancy is only a plane to receive genuine innocence, which is the innocence of wisdom, briefly, 2280; ill. from experience, 2306; ill. and sh. 5608, and citations. It is innocence that makes good to be good, 2526, 10,021. Unless innocence, which is the same thing as love to the Lord, be within charity it is not charity, and unless charity with innocence in it be within the works of charity, they are not works of charity, 5608. The goods of innocence and charity are both interior and exterior, 6529-6532. The good of innocence is both interior and exterior because the Lord flows ill. by innocence and vivifies good, and good is interior and exterior, ill. 7840. The Lord, who is innocence itself, flows-in into the inmost heaven immediately, because innocence reigns there, but into the second heaven mediately, 7836. It is by the mediate influx of innocence that the societies of the second heaven are arranged according to their goods; and when the state of any society is not full enough for the innocence flowing in, other societies are conjoined, ill. 7836. They are in innocence above all others who are in the third heaven, because the good of innocence is the good of love to the Lord; they are also the most wise, for innocence and wisdom dwell together, 7877. The good of charity or innocence in the external man, is of the same quality as the good of infancy; a series of passages concerning innocence cited, 10,021. The difference between the innocence of infancy and the innocence of wisdom is, that hereditary evil is within the former, and innocence is without; while innocence is within in the latter case, and hereditary evil without, 4563; the difference further ill. 9301, and citations. The good of innocence exists in three degrees, interior, middle, and exterior, for it is the essential itself of all good, and is thereby in all truth, 10,132, 10,133. The good of innocence is to acknowledge that all truths and goods are from the Lord and nothing from man, thus, it is to be led by the Lord and not by self, 10,210. Without the good of innocence there can neither be love to the Lord, nor charity towards the neighbour, nor a living faith, for it is the one and only thing that receives the Lord, 10,131. As to the good of external innocence represented in the sacrifices, 9391, 10,021, 10,132, 10,135, 10,210. As to the good of internal innocence and middle good so represented, 10,042, 10,132, 10,134, 10,210.

19. Christian Good is the good of charity towards the neighbour, without which the truths of the church cannot exist in any order, ill. 5704. No one can be led to Christian good except by the truths of faith, 8516, particularly 8635-8640. By the good with which truths are to be conjoined is meant no other than Christian good, 8754. All Christian good, or spiritual good, has in itself the truths of faith, for it derives its quality from those truths; if it does not derive its quality from truths, it is not Christian good but natural good, which is not saving, 8772.

20. Its Procedure with those who become Regenerate. Good is not good, neither is it made fruitful, until man is regenerated; because before this there is not in good its essential soul, 3186. While man is in his unregenerate state it is evil that he believes to be good, and the false that he believes to be true, ill. 3701, 3793, end. It is necessary for man to be instructed in what is evil and false and in what is good and true, for without knowledge no one can be imbued with any good, 3701. In the first state of those who are regenerating it appears that good and truth are from themselves, and to this opinion they are relinquished for the reasons explained; when regenerated they believe that good and truth are from the Lord, and the angels sensibly perceive that it is so, 874, 2946, 2960, 2974, 3310. The good that is done by man in the first state of regeneration is not the good of faith, nor is the truth that he thinks really truth, because the good of faith is not in it, 874. In the second state the good of charity, which is good from the Lord, is received, and then faith becomes living, ill. 880. In this state natural good is as the vessel of spiritual good, and spiritual good of celestial; thus, life from the Lord pervades all, 880, 1420-1422. So long as man is not regenerate the good of the external man is at enmity with that of the internal; and, so far as they cannot be brought into correspondence, the former must be separated, 1577. The apparent goods and truths which occupy man before regeneration are mixed with evils and falses, but they are excused by ignorance and the absence of actual evil, 1667. The good acquired in temptations is the good of intelligence or wisdom; but there are less degrees of good without temptations, namely, the good of infancy and the good of ignorance, ill. 2280. Good from the Lord continually flows in, but it is only received by man so far as he recedes from evil; otherwise, it cannot be inapplied to his truths, for the evil of life impedes, 2388, 2411. The good of life or the affection of good is insinuated from the Lord by an internal way the truth of doctrine or faith is received externally, 2875. The truths thus received are conjoined to the affection of good, and thus good is received in them as vessels, so far as man freely submits himself, 2875. Good continually flows in from the Lord, but unless the natural man is prepared for its reception by purification from evil, it is perverted or suffocated 3142, 3147. Good is infinitely fructified, and truth is infinitely multiplied after their conjunction in the heavenly marriage by regeneration, 3186, 5345, 5355. In order to regenerate man the good of charity is insinuated from the Lord into his rational mind, and to this good is adjoined truth received from the natural; by the rational principle thus formed, the natural man is at length brought into correspondence with the spiritual, 3286. In the regeneration of the natural man its good and truth are conceived together, namely from rational good as a father, and rational truth as a mother; for it is good that imparts life by the medium of truth, 3299. Natural good is connate with man, but not truth, on account of hereditary evil; nevertheless, truth adheres to good with some power, 3304. It is good that forms the ground of regeneration, thus, in which the Word can be inseminated, 3310. Good producing itself according to instruction and doctrine forms the first state of regeneration; when regenerate, man no longer does good from doctrinals but from love and charity, ill. 3310. In the first state of regeneration the doctrinals of truth are stored in the memory without order, but they are reduced into order by good flowing in, which appears as the affection of truth, and appetites the truths that are agreeable to its own state, 3316, ill. 3570, 5704; see below, 3579. The spiritual man when he is regenerating proceeds from the doctrine of truth to the good of life, but when he is regenerated the order is inverted; for from the good of life he now regards the good of truth, from this again the good of doctrinals, and from the good of doctrinals, the doctrinals of truth themselves, 3332, compare 3603, 3701, 3882, 4538. Some affection always adjoins itself to whatever enters the memory, and when the affection recurs the memory of the thing recurs, thus they are always reproduced together; in this manner the doctrinals of faith are associated with the affections of various loves, and as far as possible with the genuine affection of charity, 3336. Regeneration commences when the affection of good to which the things of the memory are thus adjoined is inspired by the Lord; for the remains of former states are now reproduced, and by these, as a medium, falses and evils are removed, 3336. See REMAINS. In the process of regeneration the truths adjoined to natural good are as fibres which are led and applied into form by interior good; thus the state of natural good is reformed, 3470. Man is first regenerate when the understanding and the will are united, and thus, capable of acting as one; for then good can be done from good, 3539. Good proceeds into the natural man by the medium of truth at the commencement of regeneration, and manifests somewhat similar to good, but it is in inverted order, and hence not genuine, 3563. Its procedure in the formation of genuine good is like that of the soul which forms the child in the ovulum and womb of the mother, ill. 3570; see below 4904. By the common form in which it first presents itself it disposes the natural mind into order, and forms truths; by these again it produces good, and so on, 3579. Regeneration proceeds, at first, by ascent, from truth to good; afterwards its procedure is from good, whence all truth is regarded as from an eminence, thus by descent, 3882. While regeneration is proceeding man is preserved in a middle good to the intent that genuine goods and truths may be introduced, after which it is relinquished, 4063; and the illustrations, 3665, 3690, 3972-3974, 3982, 3986, 4145. The good into which they who become regenerate are first initiated is the good of the sensual things of the body, or pleasure, 4117, compare 8410. States of good are varied and changed with the regenerate from infancy to the end of life, but of these changes man is in utter ignorance because there are no knowledges at the present day concerning good and truth, 4136. There are two general states with the man who is regenerating, the first when he is led by truth, and the second when he is led by good; and until he is led by good he cannot come into heaven, 8516, 8539, 8559, 8754. The regenerate come into temptations when good assumes the first place, and begins to rule over truths, ill. 4256, ill. 4274, 4275, 5773. It is the conjunction of truths with good from the Lord, which takes place in the natural man, that constitutes regeneration, ill. 4353, 4380. Goods and truths were implanted by the Lord in the voluntary part with the man of the most ancient church, and in the intellectual part with those of the ancient church, thus the influx of the good of love was received by the former in the will, but with the latter a new will was created by regeneration, ill. 4493, and citations. The new will is formed when truth is received by the will comparatively as seed is received by the womb; when this takes place good produces itself in act, or goes out from the womb and is born, ill. 4904. When man is first regenerated good does not appear but secretes itself in the interior man, but truth manifests itself, ill. 4925. There can be no influx of good from the Lord unless the natural man be regenerated, thus, unless good flow out into life, 5828, 6299. When man is regenerated good increases itself by truths, and truths are continually multiplied from good thus, the angels are perfected to eternity and yet cannot arrive far beyond the first degree of wisdom, 6648. When man is first reformed good is mingled with evils and falses in the external man; but in the midst is divine truth operating into every individual part of the external, and continually flowing in with good and truth, 6724, compare 3993, 3995, 4005. The evil, and infernal spirits, are permitted to assault truths but not good, for in all good the Lord is present; hence, the evil come into torment and cast themselves into hell when they draw near it, 6677, 7474. Goods and truths are planted in man by temptations, but they are not arranged until after temptations, for it is only by the procedure of good that arrangement can take place, and good proceeds tranquilly, 8370, compare 5704, 5709, particularly 8754. The arrangement is from divine good by divine truth, and it commences when man begins to act from good; because so long as he acts from truth he is tempted, 8643, ill. 8648, 8658. The good of the internal regenerates the good of the external man, but not before its own state is filled, ill. 9103. Good itself is first infused in infancy and childhood, when it forms the commencement of the new will; it is afterwards either closed up by evils of life, or it produces itself and is perfected by the truths of faith, ill. 9296, 9742. Man can only be regenerated by good, that is, evils and falses can only be removed, so far as he can be held in the good of charity ill. 9937. His state is altogether according to the formation of the understanding by truths, and the will by goods from the earliest age, ill. 10,298. The whole man is formed according to his good, and not to truth without good; for when he is in good as to the will, he is in the truth of that good as to the understanding, ill. 10,367. The regeneration of man is by good, but he is led to good by truth, the will consenting thereto, and c., ill. 10,367. See REGENERATION, FREEDOM.

21. The connection of Good with Truths. Truth is the form of good, and is formed in man according to the quality of his good, 668. Truths cannot be regenerated except by goods and their delights, 671. Goods and their delights constitute the life of man, and they communicate their life to his truths, 678. No scientific or rational truth is communicable from the beginning to the end of life except by the delight of some good, 678. Goods and truths are the genuine foods of man, by which the Lord operates his regeneration, 679, 680. The true life of man consists in good and truth, for it is only in good and truth that there can be life from the Lord 3623. The truth of faith can only be rooted in man by the good of faith, that is, by the good of charity, ill. 880. There is external good and truth and internal good and truth, and they ought to correspond together and act as one, 1577, 1581. The true rational principle consists of good and truth, good being its soul or life , and truth accepting its life from good, 1950. Truth, in this case, is formed by good, and may be called its own proper form, thus, it partakes of the same celestial quality, 1950. The affection of good and the affection of truth are distinct things, and are respectively predicated of the will and the understanding; hence, the union of good and truth is likened to a marriage, 1904. The affection of good consists in doing good from the love of good; the affection of truth in doing good from the love of truth; the former is predicated of the celestial man, the latter of the spiritual, 1997. Good and truth considered in themselves have no life, but are only instrumental to life, which they derive from the affection of love; hence, the quality of good and truth is according to the quality of the love or life, 1904. The multiplication of truth from good with those who are in charity, thus who are in the heavenly marriage, is so immense as to be inexpressible, especially so in the other life, 1941, 1997. The marriage of good and truth is continually represented in the historical parts of the Word, because it prevails everywhere in the Lord's kingdom both in heaven and earth; all nature likewise subsists from that marriage, 2173, 2184, 2508. Man is reformed and regenerated by the knowledges and scientifics of truth continually implanted in good, that is, in charity, and their accepting the life of charity, 2189. Goods are born and brought to maturity by the truths of faith, and hence they derive their quality from the quality and quantity of such truths, 2190. Truth derived from good, in the genuine sense, is spiritual good, which is love towards the neighbour; celestial good is love to the Lord, which is love derived from the Lord, 2227. The truths of faith are the vessels recipient of good, and they receive good in the degree that man recedes from evil, otherwise good cannot flow in, 2388. With those who are in the affection of truth, there is also the affection of good, but it only comes to their perception obscurely; but with those who are in the affection of good, and thereby in truth, its distinctions are clearly perceived, 2425. Good and truth are always proportionate to one another both in measure and degree, thus, where there is little good there is little perception of truth 2429. Truth is not truth unless it contain good within it, 2434. In the Lord himself there is a marriage of divine good and divine truth, and all understanding and reason and science are conceived from a similar marriage in man, 2508, fully ill. 2588: and as to perception and conscience, 2831. Interior truths may be known, but they can never be received except by those that are in good, 2531. The proceeding of divine good flows-in into every man, but its reception is according to his rational apprehension of truths; hence, it is of the greatest moment that truths be genuine, 2531, 7759; see below, 7887. They who are in the good of doctrine, which is love and charity, are in the truth of doctrine, which is faith, ill. 2572. All good is of the voluntary part of man; all truth of the intellectual part, 2781. Good and truth with the spiritual is implanted in the intellectual part; with the celestial in the voluntary part; hence, the spiritual have no perception of good and truth like the celestial, ill. 2831; see 4493 (20). So far as any angel, spirit, or man, receives good and truth from the Lord, and believes that they are from him, so far he is in his kingdom, and contrariwise, 2904. The spiritual who have no perception of good are introduced to good by truth, hence they are called the redeemed or those bought with silver, 2937. What is false cannot be conjoined with good, nor what is true with evil, ill. 3033. To prevent the conjunction of anything false with good, or of anything true with evil, a most exquisite exploration takes place, ill. 3110, 3116. See INITIATION, EXPLORATION. They who are in the affection of good are receptible of all truth according to the quantity and quality of the good with them, 3033. When good is formed so as to be intellectually perceived it is called truth; hence, truth is the form of good, and in itself is good, 3049, 3121. No one is affected with any scientific or truth but for the sake of use; hence, the use makes it to be good, and such as the use is, such is the good, 3049. When the natural man is illustrated by influx from the rational, good sees and acknowledges its own truth, and truth its own good; thus they can be conjoined, 3101, 3102, 3179, 4358, 10,555. Good does not conjoin truth unless there be innocence and charity present with it; when this is not the case it is adjoined to some apparent good, 3110; see below, 7056. There is nothing in the universe, that is according to order, but what has reference to good and truth, and in man to the will and understanding as their receptacles, 3166, ill. 3704, 4390, 5232, 7256, 10,122. Good and truth are conjoined by mutual acknowledgment and consent; when truth perceives in itself the image of good, and in good the very effigy of itself, 3179, 3180, ill. 9079, 9495. It is with good and truth as with offspring, for they are conceived, carried in the womb, born, and afterwards grow up to maturity; these being so many states of their progress, or conjunction, 3298, 3308, 3570. These states succeed each from infancy to old age, and with the good are continued to eternity; thus, the angels are continually growing more perfect, 3308, 8772. Good and truth are conceived together in the natural mind, from rational good as a father, and from rational truth as a mother; and these together are called the soul, 3299. When good and truth are predicated their subjects are to be understood, namely, those who are in good and truth, 3305, 4380. They are spoken of in the abstract by the angels, because they are not willing to attribute good and truth to themselves, and because all heaven is filled therewith; the ancients also were accustomed to speak of them abstractly, 4380. When good first appetites truth it appears under the form of the affection of truth, 3316; see below, 4247. Truths and whatever else is contained in the memory of the natural man form an undigested and chaotic mass, until good flows in by regeneration and discriminates and reduces all to order, 3316. It is according to the appearance, and to the procedure of regeneration with the spiritual man, that truth is held to be prior and superior to good, or faith to charity, but this appearance is a fallacy, fully ill. 3324, 3325, 3330, 3336. Hence, truth is apparently in the first place when man is regenerating; but the good of life is in the first place when he is regenerated, 3539, 3546-3548, 3563, 3570, 3576, 3601, 3603, 3610, 3701, 3863, 3995, 4247, 4256, 4337, 4925, 5351, 5354, 5747, 6247, 6396. See DOCTRINE (4), TRUTH. Good from the Lord, or divine good, cannot flow in unless there be truths, for truths are vessels of good, and without them there is no recipiency or state corresponding to good, 3387. Truths or appearances of truth are imparted to man in order that divine good may form his intellectual part thereby, and thus the man himself; when they are not received there can be no rational or human good, consequently no spiritual life, 3387. Appearances of truth are also given to man and acknowledged for truths when genuine truths cannot be received, because the divine good can still flow into them, ill. 3387, 3388. To know good and truth is not to have them, for that is to be affected with them from the heart, not from the loves of self and the world, 3402. It is of the divine providence that no one is admitted into the acknowledgment and affection of good and truth further than he can remain in them, on account of the peril of eternal damnation, 3402. So far as man comes into what is evil and false, good and truth are removed into the interiors, which is occasioned by the angels receding from him and evil spirits drawing nigh, 3402. If good and truth be formed in the natural man, which is done by the influx of the rational, it is an image of heaven, but if evil and the false, it is an image of hell, 3513. The genera and species of good and truth are innumerable, even when they appear and are expressed as one, 3519, 3677; see below, 4005, 4149. Every truth also has its own good, and every good its own truth, and these must be conjoined in order to their being anything, 3540, 3599, ill. by the will and understanding, 9637, and by esse and existere, and c., 10,555. The truth of good is produced in the natural man by the influx of the rational, which is both immediate and mediate, 3575. The common good produced from the influx of the rational man disposes the truths of the natural into celestial order, and thereby produces another good, by which again other truths are formed, and so on successively, 3579, ill. 4005; see below, 4302, 5912, 9258. Good and truths consociate to form a society, and at length a state (civitas), and this from the form of heaven, and influx thence, 3584, 3612. Truth has no life from itself but from good, for it is nothing but a vessel recipient of good, ill. 3607, and citations. When truth is deprived of self-derived life, it is then conjoined with good, and by good receives essential life, that is to say, life from the Lord, 3607. Truth is first deprived of its self-derived life when good begins to be regarded in the first place, and thus to acquire the dominion, 3607. The state of the life when truth is in the first place compared with its state when good is; that the former resembles the sordid life of brute animals, and that the latter is replete with wisdom and ineffable felicity, 3610. There is a continual endeavour on the part of good with the regenerate to restore the state according to the order of heaven, that truth may be subordinate, ill. 3610. When this order exists in the mind innumerable things are known and perceived concerning good and truth, and this more and more distinctly; at length the proximities of good and truth, such as they are in heaven, and heaven itself in form become manifest, 3612. All truth of whatsoever quality it is, contains in itself good, for it is from good that it is called truth, 3659. Interior good is like a seed capable of producing itself in good ground; exterior good and truth are like ground, ill. 3671, fully ill. 9258. Goods and truths are distinguished according to degrees, and the superior flow into the inferior, and thus manifest themselves as in their images, ill. 3691; see below, 4154. The lowest goods and truths, from which those begin who are regenerated, exemplified; that they are such as admit of interior truths being received, and have a tendency to extirpate falses, 3701. Good and truth are like a father and mother, and their state with man like that of a marriage; hence all inferior goods and truths are as sons and daughters, etc., according to consanguinities and affinities in every degree, fully ill. and sh. 3703. All consanguinity and society in heaven is derived from good, the affinities of which take the place of natural relationship, 3815. All things in heaven and man, and in the whole universe, which are according to order, have reference to good and truth; hence, divine good and divine truth are predicated of the Lord, from whom they actually proceed as the sun of heaven, thus as heat and light, ill. and sh. 3704, 4696, compare 9667. Good is the first essential of order; truth the last, 3726. Without the marriage of good and truth, nothing can be produced, for all production and effect is derived therefrom, 3793. Good varies in all and every one by truths, and from truths it receives its quality, 3804, ill. 3986. Notwithstanding these indefinite varieties, all who are in good and truth constitute one universal heaven, for they are harmonized by love and charity from the Lord, which effects spiritual conjunction, 3986. Truths are conjoined with good when they are learned and acknowledged for the sake of uses of life, 3824. It is only by the affection of truth from good, or the affection of good, that truths can be conjoined; and so far as man is in these affections interior truths are conjoined to him, because truths are the vessels of good, 3834. Good is insinuated by the Lord through the external man, and it adopts to itself the truths which are introduced by the external; hence all the life and soul is in good, ill. 3863. There is no conjunction of truth with good without a life according to the truth, for otherwise there is no appropriation, ill. 3865. Good appropriated by its conjunction with truth is the only good that is spiritual and that remains to eternity, 3951; see below, 9404. The conjunction of good and truth, or the heavenly marriage, is not effected between good and truth of one and the same degree, but between a superior and inferior, thus, between the good of the external man and the truth of the internal, 3952; see below, 8516. The church is formed from the affection of truth in what is good, and from the affection of good proceeding to truth, but not from either separate, 3963. Good and truth not genuine serve as the means of introducing genuine good and truth, 3972-3974, 3986, 4063, 4145. After such introduction, good and truth not genuine are relinquished, 3975, 3982, 4063, 4145, compare 3665, 3690: see 3570 (15). Good cannot be fructified, and truth cannot be multiplied until the external man is conjoined with the internal, ill. 3987; afterwards, they are infinitely fructified and multiplied, 3186, 5355, 6091; see below, 5345. When genuine goods and truths are introduced into the natural man, they are in the midst of evils and falser how wonderfully they are disposed from the centre, so that evils and falses are rejected to the circumference, exemplified, 3993, 3995, 4005; see below, 6724. The truths comprehended in one good are innumerable, for they are produced in continual series, truths from goods and goods from truths, 4005. There are also goods mixed with evils, and truths mixed with falses; and the ways in which they are tempered exceed myriads of myriads, 4005. All the genera of good and truth, and every specific difference, correspond with angelic societies, which are qualified by them with such societies therefore they who are in good and truth are interiorly associated, 4067, 4263; see below, 4151, 4154, 4302. The influx of good from the Lord proceeds by the medium of angels, and is received in the knowledges of truth by the natural man; how it proceeds to conjoin truths with itself, ill: 4096, 4097, 4099. Good considered in itself is one, but it is made various by truths; comparatively, as the life flowing in from the soul is varied in the body by the variously composed fibres, 4149. The truth of one can never subsist in the good of another, if transferred therefore it passes into the form of him who receives it, and puts on another appearance, 4149. No good and truth with any one is his own except apparently, for it all flows in from the Lord, both immediately and through the medium of angelic societies, ill. 4151. Goods and truths are in three distinct degrees, which are external and internal according to so many heavens, for they correspond together, 4154, 9891. Their correspondence more particularly described, 9670, 9673, 9680, 9682, 9741, 9812, 9873, 10,270, compare 9473, 9683. The truth that enters with any affection is reproduced whenever that affection recurs, and the good or affection is reproduced when the truth recurs, for they cohere together, 4205, ill. 4301. Good flows in according to its reception be truths, and as truths receive good they also describe the limits of its influx, 4205. The influx of good is continual, but it cannot apply itself or be appropriated except by the acquisition of truths as its vessels, 4247. Before truths are acquired it manifests itself as the affection of truth, which is nothing but the always flowing conatus of divine good, 4247. Before good and truth are conjoined, the former is as lord and master, and the latter as a servant; after conjunction they are as brethren, 4267, 5510. Truths are insinuated and conjoined to good by affection or delight, and they are necessary to make it good, ill. 4301. They cannot be conjoined to good from the Lord until they are disposed into the order of heaven, and they assume this order when they are filled into the goods of charity, and these again into the goods of love, ill. 4302; see below, 5704. The conjunction of good and truth takes place when good flowing in from the Lord meets with the good of truth, which is truth in the will, 4337, 4353, 4904, 4984, compare 7056. The conjunction commences with the common affections and the truths belonging to them, and proceeds to the less common, or more and more particular affections, ill. 4345, compare 4353. Before truths can be received and conjoined to good they must be freely received and confirmed; for there is no influx from heaven beyond the means that exist with man, and no conjunction of good and truth except in liberty, 4364, and citations. Truths cannot be accepted and therefore cannot be conjoined to good, except with those who are in the good of charity and love, ill. 4368. The affection of truth appears to derive its origin from truth, but it is from good flowing into truth, 4368, ill. 4373. When good conjoins itself to truth it is good that acts, and truth that suffers itself to be acted upon; the apparent reaction of truth is also from good conjoined thereto, 4380. It is by truth that good acts or exercises its power, 4757; see below, 5928. Good flowing in by the internal man brings along with it truths, hence called the truths of good, 4385, compare 3677, 3995. There is a parallelism or correspondence between the Lord and good with man, but not with truth, ill. 4493, and citations. Truths derived from good are called the forms of good, because they are goods formed, ill. 4574, ill. 4926. A doctrine. may be true in itself, yet it is not true with him who receives it without Rood; and contrariwise, falses are accepted as truths if there be good in them, and more especially if it be the good of innocence, 4736. Good is as solid food, and truth as water or drink, by which it is resolved and distributed to the body, 4976, compare 10,040. Good does not appropriate truth to itself, but the good of truth, or use; truths that enter alone are either rejected altogether, or retained for the future introduction of goods, 4984. The influx of good from the Lord is received in the voluntary part, and the influx of truth in the intellectual part, but the one cannot be received without the other, 5147. The intellectual state may be compared to forms which are continually varied, and the voluntary state to the harmony of such variation hence, truths are the variations, and goods the delights yielded by them, 5147, 5807; see below, 9206. Truths are adjoined to good when man finds his delight in doing good to others for the sake of good and truth; and when so adjoined they are preserved and concealed in the interiors, to be produced as spiritual nourishment, especially in times of temptation, 5340, 5342, 5733, 5820. See REMAINS. If truths be multiplied by their association with anything but good, they are not truths, and instead of the heavenly marriage there is adultery, ill. 5345, 6090. There is no end to the multiplication of truth from good after the heavenly marriage, because the infinite is in them, 5355. The multiplication of truth precedes, and the fructification of good follows; hence, there are states of spiritual indigence or hunger, and hence the conjunction of truth and good is according to desire, ill. 5365. Truths are first manifested because they are nearer the sensual things of the body, but good is more in the spirit, and in the light of heaven, ill. 5827, compare 8648. Truths cannot be conjoined, and form a brotherhood, without good; for if good be not present, the falses of evil enter and separate them, 5440. There is no conjunction of truths without good, because there is no end to which they all alike tend, and no origin from which they all alike come; thus, they are not pervaded and ruled by any universal principle, 5440. By the fructification of truth from good with those who become regenerate is meant their continually increasing power of perceiving truths, and they enjoy this faculty because the influx of good brings along with it the wisdom of the angelic society with which it communicates, 5527. They who have lived in the good of charity come into all the wisdom of that good after the life of the body, 5859, 7474. Good arranges truths into its own likeness, thus into the form of heaven, for there is a living force in it, because the Lord himself; thus the whole application of truth is under good, ill. 5704, briefly, 5709; see below, 8370. They who vindicate as their own the good and truth proceeding from the Lord cannot be in heaven, and all do so before they are regenerated, ill. 5747, 5759. See THIEF. When good is willed it is insinuated into the understanding, and assumes a quality and form there which is called truth; between good and truth in this case the conjunction is close and strong, like that of a father and son, 5807, ill. 5835. Good multiplies truths about itself, and makes every truth as a little star sparkling from its fire in the midst; by one truth also it produces another and another in succession, 5912. The reciprocality and reaction of truth is from good, for truths with good in them are like blood-vessels containing blood, and without good they are empty and lifeless, 5928, ill. by this and other comparisons, 8530, 9154, 10,555 and by the conjunction of the heart with the lungs, 9495. There is a nisus or endeavour in all things, from inmost to outmost, to act the part of a cause in its effect, or to produce itself in something ulterior as a body; thus, good seeks to live in truths, truths in scientifics, scientifics in the sensual things of the body, and these in the world, 6077. Divine truth given to man is in the midst, and around it is good mixed with evils and falses; how the good is protected by the operation of the internal into every individual part of the external, 6724. The good of every one is enriched and qualified by the affections of good and truth that are in affinity with it; truths also become goods when they are lived, 6917, ill. 7236, compare 7770, 7834, 7835, 7836 end. Good flows softly and freely with those in whom truths are properly arranged; but when not so, the rigidity and inflexibility of truth is manifest, ill. 7068, compare 8370. All goods and truths flow in from the Lord, but when man bends them to himself they become the goods of the loves of self and the world; they are said to be from the Lord with him when they are applied to the welfare of one's neighbour, or country, or the Lord's kingdom, 7564. The truths by which good is qualified in consequence of its influx therein are rarely genuine, but are appearances of truths and falses, yet not such as are opposite to truths; they are accepted as truths if received from ignorance, providing there be innocence and a good end in them, 7887, ill. 7975, and citations. When there is no good the affection of truth is undelightful, and where there is good there is delight in truth, for good and truth mutually affect one another and proceed from one another, 8349, 8352, 8356. When truths are arranged they make with good one body in the image of a man, ill. 8370. When truth is presented to view in the other life, it appears like a discrete quantity of minute angular forms, and also as white; when good appears it is like a continued quantity, round in form, and as to colour, blue, yellow, and red; their conjunction ill. by the appearance of the manna, 8458. See COLOURS, PRECIOUS STONES. It is good that adopts truth when they are conjoined, because truth is subjacent, and influx is from what is superior to what is beneath, not from what is inferior to what is above, ill. 8516, compare 8778. He who knows what the formation of good from truths is, knows the veriest arcana of heaven, for he knows the secrets of man's creation anew and the formation of heaven within him, 8772. Truths received into the exterior memory are subject to the intuition of the internal man, who elects therefrom such as concord with good flowing in from the Lord; such elected truths are called spiritual, and the good to which they are conjoined is called spiritual, because it is formed by them, 9034, compare 3161, 3570. This election of truth and its association with good in the heavenly marriage is from their mutual love for one another, which is derived from the angels of the societies corresponding thereto in heaven, 9079. It is with good as with all delight and sweetness and consent and harmony, which are not such from themselves but from what is contained in them; thus good is made good by truths, and he is not in good who does not desire truths, ill. and sh. 9206, 9207. Good implanted from the Lord by truths is like the prolific principle secreted in the interior of fruits by their fibres, when good is thus formed, it produces itself by truths with a continual conatus to a new good, comparatively as the fibres afterwards carry juice from the seed, and as the seed produces a new tree, which again bears fruit, and c., ill. 9258. Good is first received in infancy, and is increased in the succeeding age according to the life of obedience and innocence; this is the beginning of the new will, which is afterwards perfected by the implantation of truth, such implantation of truth forming the commencement of the new understanding, ill. 9296, 9297. Good implanted by truth is the good of truth, which is spiritual; good not implanted by truths is the good of mutual love, which is celestial, 9404. Good must be all in all in truths of whatever degree, and it must be one good, in order that they may have being and consistence together, 9550, 9568, 9574, 9667. The same illustrated by the belt as a common bond, 9828, and by the precious stones filled into the gold of the breastplate, 9863, 9874. See GOLD. Good cannot appear in light except it be formed by truth, as the will cannot appear except by the understanding; hence truth manifests that it is genuine by its purity and clearness, 9781. There is the same difficulty in distinguishing between good and truth as between willing and thinking, for good is of the will and truth of the understanding, ill. 9995. The marriage of good and truth is in the internal man, with the spiritual in the intellectual part, and with the celestial in the voluntary part, 9995. See MARRIAGE.

All good and truth flowing in from heaven amongst the evil is changed into evil and the false in its descent; on the contrary, when anything evil and false flows in amongst the good, it appears under another form according to their genius and state of goodness, 3607, 3743 They who are not in good and truth, however intelligent they may appear in other things, cannot acknowledge the interior truths of the Word, 3793. They who are receptive, on the contrary, have divine good and divine truth freely revealed to them by the Lord, ill. 10,577; see above 2531, 3387, 4096, 7564.

22. Good in heaven. The arrangement of goods and truths, and the arrangement of heaven, are the same, for they correspond together; thus, a regenerate man is a little heaven, and heaven is a grand man, 1900, 1928, 3584, 3612, 4154, 4302, 5704, 5709, 8370, 9473, 9670, 9673, 9680, 9682, 9683, 9741, 9812, 9873, 9891, 10,270. Goods and truths are so real that a spirit is nothing but the goods and truths that the man had acquired in the world, and yet it appears in human form, ill. 10,298. It is good that forms the faces of the angels, and their indefinite varieties are derived from the truths in which goods form themselves, ill. 7236. It is goodness and charity itself which is effigied in their faces, and their fairness exceeds all human imagination, 553. In like manner all beauty in the human countenance is derived from the good of innocence flowing in; and hence the beautiful or good in form denotes what is easy of reception, 3080, 3388. All the beatitude and felicity that man can enjoy in heaven is also from good in truth, not from truth only, 2434. Truth itself with the angels, thus, all their wisdom and intelligence are from mutual love and the love of the Lord, for hereby they are in the very principles and springs of all things, thus in ends and causes, 2572. It is according to good, or the genius of the inhabitants for good, that the heavens are arranged and distinguished, and this arrangement extends to the most minute differences, 7833, ill. 7836. The arrangement itself is effected by divine good, 5704. Divine good itself is far above heaven, its proceeding in heaven is called celestial divine good, 8758; see below, 9810, 9995. The celestial kingdom of heaven is where divine good from which divine truth proceeds is principal; the spiritual kingdom, where divine truth which contains divine good is principal, ill. and sh., 5313, ill. and sh. 5922. The two goods that are in the inmost heaven are the good of love to the Lord and the good of mutual love, and beneath these are the good of charity towards the neighbour and the good of faith, 9468, 9680, 9683, 9780. The Lord is present in heaven by influx, and they are its nearest recipients who are in the good of love, more remotely, they who are in the good of charity, and more remotely still, they who are in the good of faith or good of life, 9682. Divine truth proceeding from the Lord and received in the voluntary part is called celestial good, received in the intellectual part spiritual good, 9810, 9811, ill. 9995. Celestial divine good, which makes the third or inmost heaven, is the good of love to the Lord; spiritual divine good, which makes the second or middle heaven, is the good of charity towards the neighbour; and natural divine good, which makes the first or ultimate heaven, is the good of faith and obedience, ill. 9812, 10,005, 10,017, 10,270; variously ill. 4279, 4286, 4938, 4939, 9992, 10,068. All truths and goods that are in heaven are from divine truth proceeding from the divine good of the Lord, thus, divine truth received by the angels of the celestial kingdom is called celestial good, and received by the angels of the spiritual kingdom, spiritual good, ill. 9995. The divine proceeding is called truth, because it appears as light to the angels, but the heat is within the light, which makes it good, 9995. The divine good of the Lord is one only good, but it is distinguished into celestial and spiritual from reception, comparatively as heat and light from the sun are varied by the different regions of the earth, and c., 10,261. Influx from the Lord's divine human into the good of the inmost heaven is received immediately; into the good of the middle heaven it is both immediate and by the mediation of celestial good; and into the good of the ultimate heaven it is both immediate and mediate, 10,270. See INFLUX. The only good that reigns universally in heaven is the good of the Lord's merit and justice, thus the divine human, briefly sh., 9486, briefly, 9635, ill. and sh., 9715, compare 9310. In heaven there is a communion of all goods; the peace, the intelligence, the wisdom, and the felicity of all are communicated to every one; hence, their so great happiness, 10,723. Heaven is also conjoined with the world by the good of love and charity prevailing with those who receive the Word, 9817. All that the Word treats of throughout is the good that constitutes the heavenly life; thus the Word in its whole complex is the doctrine of good, 9780. The extension of heaven is to the limit of every one's good, 8794. See HEAVEN.

23. Divine Good and Good predicated of the Lord. Divine truth is the order itself of the universe, and divine good is the essential itself of order, 1728, 2258. The Lord is good itself and truth itself, 2011 see below, 3704. All good and truth are from the Lord alone, and the universal heaven is filled with the sphere of good proceeding from him, 1614. There could be no proceeding of divine good except by the medium of the divine human, 2016. All the power of the Lord in the government of the universe is exercised by good and truth, thus his universal dominion is the dominion of love and mercy, 1749, 1755. The union of divine good and divine truth in the Lord is the cause of all existence and subsistence; hence, a similar marriage prevails universally in all kingdoms; and the state of marriage abounds in comparisons with the conception and growth of things, 2173, 2184, 2508, 2588, 2618, 3703, 3704. When good is treated of, the Lord is called Jehovah, and where the subject is truth, God, 2769. See NAME. The divine marriage is not between divine good and divine truth in the divine human, but between the good of the divine human and the divine itself; thus, between the Father and the Son, 3952. The divine good of the Lord, which is called the Father, is good itself, and the divine itself; the divine truth, which is called the Son, is the divine good appearing in heaven before the angels, 3704, 3712. The Lord in his essence is nothing but divine good, both as to the divine itself and the divine human; thus, the divine truth is not in divine good, but from it, 3704, ill. 5704, 8724. The Lord, as divine good is represented by the sun, for he is seen as a sun in the other life; and as divine truth by light, for the light proceeding from him as a sun fills the whole heaven, 1053, 1521, 1529-1531, 2441, 2495, 2776, 3138, 3195, 3223, 3339, 3636, 3641, 3712, end, 3862, 3969, 4321, 4696, 5097, 5377, 5704, 9682, 9684, and citations. The Lord appears as a sun to those who are in his celestial kingdom, thus as to celestial good; and as a moon to those who are in his spiritual kingdom, thus as to spiritual good, ill. 9582, and citations. The divine love itself is as the sun, or its pure fire, which represents the Lord, divine good is as its proceeding heat, and divine truth as its light, ill. 5704. Divine truth proceeding from the Lord does nothing of itself but from the divine good, for divine good is the esse, and divine truth the existere 8724, ill. 9995. Good proceeding from the Lord as a sun is the sphere which surrounds and contains all in heaven, comparatively as air and ether contain the body; variously ill. 9490-9492, 9498, 9499, 9502, 9534, 9874.

When the Lord was in the world he was the divine truth, and then divine good in him was the Father; but by glorification, he made the human in itself divine, and thus made himself divine good as to the human likewise, 4973, 8127, 8281, 8724, 8861, 9199, ill. 10,125. since the human was made divine good, divine truth proceeds therefrom, and this is meant by the spirit of truth or holy spirit, 4973, 8127, 8861, 9199, particularly 9807, 9818. Divine good was the esse of the Lord's life while he was in the world, for it was the same in him as the soul, which is derived from the Father in man, ill. 9954. It was from the divine good that was in him by virtue of his conception from Jehovah, that the Lord made his human divine truth and this while he was in the world, when he left the world, he fully united divine truth to divine good, 9199 and citations, 10,367, 10,730. The union of the human essence of the Lord with the divine, is like the union of truth with good; and the union of the divine with the human, like the union of good with truth; thus, good united itself to truth and truth to good reciprocally, 2011. In the glorification of his natural man, the Lord proceeded from truth to the good of truth, and finally to good, 4538. The good that was with the Lord from conception and nativity was clothed over by what he assumed from the mother, which was not good but evil; this assumed humanity was made new by good acquired therein, and this acquired good was what the Lord conjoined to divine good, briefly ill. 4641. The Lord made his human divine by good flowing through heaven from the divine itself, and this good was the divine human before the Lord's advent, 6720. The Lord as to divine good itself and divine truth itself conjoined to divine good, was represented by Abraham and Sarah, 1468, 1901, 1904, 2063, 2065, 2172, 2173, 2189, 2198, 2204, 2507, 2588, 2618, 2904, 3077, 7022; as to divine good spiritual, and divine truth conjoined thereto, by Abraham and Keturah, 3236, as to the same in the divine human or rational man, by Isaac and Rebecca, 3012, 3013, 3030, 3077, 3102, 3110, 3116, 3141, 3161, 3203, 3599, 3387; and as to the same in the natural man, by Esau and Jacob, 3232, 3288, 3297, 3300, 3306, 3718, 3599, 3659, 4234, 4641. See LORD.

When the Lord is named in the Word the divine good of the divine human is signified, thus the Lord as to divine good, 4973, 9167, 9194, and citations. Good is from the Lord, the Lord is in good, and he is good itself, 6818, 8480. The Lord is continually flowing in with good, and by the influx of good he is present with man and gives the apperception of truth, 5127, 5355, 5470, 6564, 10,153. The omniscience of the Lord is from his universal presence in good; it is a fallacy to imagine that he is in truth separate from good, 2572. Whatever is done from the will or good pleasure of the Lord, is from the laws of order as to good; also, many things that are done from indulgence, and some that are done from permission, 2447, 9940. The Lord judges all from good, for he is goodness itself and mercy itself; but the evil separate themselves from good, and become subject to the laws of order from truth alone, 2258, 2335, 2447, 2769. See EVIL.


897


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 898

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 898

       GOPHER-WOOD [ligna Gopher], or woods of Gopher denote concupiscences, from the sulphur with which it abounds in common with the fir, and several others of the same species, 643. The ark made of Gopher-wood signifies the man of the Noatic church, who passed through the temptations denoted by the flood, 640-643. See FLOOD.


898


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 899

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 899

       GOSHEN, the best of the land of Egypt, denotes the inmost of the natural mind, 5910, 6028, 6051. After the location of the Israelites there, it denotes the spiritual church, which is formed by truths and goods collated in the interiors, 6649, 7443. In the representation of the spiritual church infested by the falses of evil, it denotes the lower earth, and the other parts of Egypt the neighbouring hells, 7240, 7826. See EGYPT.


899


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 900

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 900

       GOSPEL, the [evangelium], denotes annunciation concerning the Lord, concerning his coming, and concerning those things which are from him; thus, that the whole Word is the gospel, 9925. To preach the gospel is to worship the Lord from love and charity, 795.


900


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 901

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 901

       GO UP, to [ascendere]. See to ASCEND.


901


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 902

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 902

       GOVERNMENT [regimen]. Societies have been transformed into empires and kingdoms by the loves of self and the world ruling, 7364. In the most ancient or golden age, dominion over others from the love of self, and heaping up of riches beyond necessity from the love of the world were unknown; at that time the people dwelt in tents and enjoyed both internal and external peace, 10,160. Governments under various forms were commenced, when the love of self and the world began to prevail, by houses and families uniting together for mutual protection; so long as they lived in separate houses, and families, there was no dominion but that of the love of the neighbour, 10,814. At this day, order cannot be preserved, and the human race would perish, unless there was a government to enforce the laws, with the power of reward and punishment; such is the hereditary disposition of every one to possess himself of the goods of others and dominate over them, 10,789-10,791. For the same reason, order and subordination are necessary among those who govern, lest any one either for his own gratification, or from ignorance, should permit some evil to be done against order, and so destroy it, 10,792. In the ancient church, government was not divided, but the office of king and priest were united in one person, ill. 6148. Such is the love of self and its persuasions, that it aspires to dominion over the universe, and even the Lord himself, 1594, 1675; from experience, 4227, 5719. See DOMINION, KING, PRIEST.

The Lord governs the universe by the holy proceeding from his divine humanity, which fills the whole heaven, 2288. The Lord governs man either by genuine good and truth which form the interior conscience, by the sense of justice and equity, which form the exterior conscience, or by self-interest and the external bonds belonging thereto, 4167. The government of the Lord is most universal and most particular, and angels are called his ministers, because their ministrations are necessary to their own felicity, 6482. See PROVIDENCE. In heaven every one is desirous of ministering to others, and hence the form of government there is that of mutual love, 5732. Subordination in heaven is according to intelligence and wisdom, for the love of good makes every one defer to those who are more in the wisdom of good and intelligence of truth than themselves, 7773. Subordination in hell is that of empire, resembling a confederation of enemies, or a band of robbers, and is maintained by the most cruel punishments, 7773, 8232. Evil spirits imagine they can contribute to the government of the universe, but their proffered services are not accepted because the whole government of the Lord is from good, 1749. The government of the Lord represented by a softly flowing sound, like an angelic choir, in the midst of a tumultuous crowd of spirits, and how it formed the whole into order gradually and without violence, 5396.


902


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 903

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 903

       GOVERNOR [praefectus]. Princes denote primary truths; governors, the common truths in which and under which are particulars, 5290. To appoint a governor is to arrange or dispose the natural mind into order, which is done by influx, 5288, 5290. The governors or officers of the people of Israel were distinct from the princes, and are called moderators, 7111. See MODERATORS, GOVERNMENT.


903


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 904

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 904

       GRACE, OR FAVOUR [gratia]. The mercy and grace of the Lord both involve the salvation of the whole human race, that being their end, 598. Mercy and grace are distinguished according to the difference of reception; thus, the celestial acknowledge and implore the mercy of the Lord; the spiritual, his grace, 598, ill. 981, 2412, 2423, 3118, 5929. The mercy and grace of the Lord are denoted by clemency, 2412. Grace is predicated of humiliation from the affection of truth; mercy of humiliation from the affection of good, 2423. The humiliation from which grace is asked is less in proportion as the affection for truth is less, 2423. To find grace or favour in the eyes of another, denotes the propensity of the one for the other; thus, similarity of state, 3980, 4455; also, the desire of the will, 6178; and, when predicated of inferiors, humiliation, 6162. It was the customary formula of insinuation with a view to being well received, 6512. Hence, grace is predicated of the intellectual faculty, and denotes that the understanding has accepted that which finds grace, 4975. They who are more remote from what is internal speak of grace, not of mercy; and that this is from the love of self, 5929. The form of benediction, "God be gracious to thee," denotes the divine presence, 5689. To give grace, predicated of temptations, is to afford consolation, and elevate with hope, 5043. Generally, to do grace or favour, when predicated of the Lord, denotes to gift with spiritual good; to do mercy, to gift with celestial good; both according to reception, ill. and sh. 10,577, 10,617. Grace or favour from those who are in evils and falses, is fear, ill. 6914. See MERCY.


904


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 905

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 905

       GRACES, the [charites]. See CHARITIES,


905


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 906

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 906

       GRAIN [granum]. Wheat, barley, and seeds generally, signify interior goods and truths, 7112. The kingdom of God compared to grain sown, and c., 5212.


906


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 907

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 907

       GRAND MAN [maximus homo]. See MAN.


907


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 908

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 908

       GRAPE [uva]. See VINE.


908


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 909

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 909

       GRASS [gramen]. The green herb is the food of the natural man, 59. To eat grass is to live as a wild beast, 274; also to appropriate the scientific only, 9391; by which come falses, 9807. Certain spirits employed in mowing grass described, 1111. See to CUT. Grasses or herbs are scientifics, and the same is signified by the sedge or larger grass [ulva], which grows by the side of rivers, 5201. To feed on it is to be instructed in scientifics, and by scientifics concerning truth and good, sh. 5201. Grass for reeds and bulrushes, signifies scientific truth for such things as are void of truth, 6723. Reeds and weeds signify vile and false scientifics, 6726. Grasses and herbs denote the lowest and most common scientifics, 7112, 7644. Grass burnt up denotes that the scientifics of truth have perished, 7553. Its viridity denotes the sensitive or ultimate apprehension of truth, 7691. Grass and the green thing signify true scientifics by which comes the truth of faith, 9936. See SERB.


909


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 910

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 910

       GRASSHOPPER. See LOCUST.


910


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 911

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 911

       GRATE, the [cribrum], of net-work round the altar denotes the sensual principle, which as it were sifts and separates the things that flow into the will and understanding, ill. by the reticular surfaces of the body, 9726, 9,31. When scientifics are seen in the other life, they appear like needlework or lace, 5954. See ENTWISTING.


911


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 912

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 912

       GRATIS. The sacks of his brethren filled with corn by Joseph, and their silver returned, denotes the influx of the internal man into the receptacles or scientifics of the external; and truths filled into them without any aid from the proprium, 5486-5489. Every man's bundle of silver in his sack denotes the arrangement of truths given gratis, 5530. Their returning to Joseph with the silver thus given them, denotes the submission of the external man to the internal, procured by the gratuitous influx of truth, 5624, 5659, 5756, 5757. The silver first given to Joseph denotes the appearance at first that the truths of faith are procured by man, 5664 1/2. The Hebrew servant to go out free for nothing, denotes the confirmation of truth with those in whom good and truth cannot be conjoined, 8973, 8976. The woman-servant to go away gratis without silver, in case of not pleasing the master, denotes the affection of truth derived from merely natural delight alienated, 8992, 9005.


912


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 913

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 913

       GRAVE. See SEPULCHRE, to BURY.


913


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 914

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 914

       GRAVEN THING [sculptile]. See ENGRAVING, IDOLATRY.


914


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 915

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 915

       GREAT [magnum], is predicated of good, numerous of truth 2227, 6172. The greatest in heaven are they who are in the greatest obedience and humiliation, or in the greatest affection of serving others, for such are in the inmost heaven, 3417, 5164. To will to be greatest is not heaven, but hell, 450, 451. In heaven the least is greatest, because most happy, 452. No one can be admitted into heaven who has an idea of eminence and greatness, 1419, ill. from experience, 952, 953. The Lord did not engage in combat with a view to becoming greatest, but for the salvation of the human race, 1812. The least being greatest in heaven, denotes that there is nothing of power and wisdom from self, 4459. Pharaoh not greater in the house than Joseph, denotes that natural good is only prior in time, not in state, 4994. Manasseh becoming great, but Ephraim greater than he denotes the increase of truth from good, which is the celestial state; but the greater increase of good from truth, which is the spiritual state, ill. 6295, 6296. See TRIBES. Moses a great man in Egypt, denotes the respect of the evil for the divine law from fear, 7772. See MOSES. Jehovah greater than all gods, denotes the Lord who is the only God, 8677 and citations. Great in goodness and truth, denotes that good itself and truth itself proceed from him, 10,619.


915


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 916

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 916

       GREEN [viridis]. See COLOURS, GRASS.


916


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 917

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 917

       GRIEF, OR PAIN [dolor], denotes the anxiety of the heart or will; and, with a difference in the expression, the sadness of the spirit or understanding, 5887, 5888. Griefs or afflictions denote the anxieties and torment of mind into which the good come when they are immersed in falses, 6853. Grief or bitterness of the spirit is predicated of the anxieties endured when truths are first implanted in good, 3471. The woman condemned to bring forth sons in sorrow, denotes the anxieties and combats attending the production of truths, 261-263, 8313. To eat in grief, or in great sorrow, of the ground, denotes the miserable state of those who are in externals, 270. Anxiety, sadness, misfortune, sickness, and c., from corporeal and natural causes, are very different from spiritual temptations, and temptations at this day are but little known, 762. Temptations or the internal pains called remorse of conscience are to the end that the external man may be rendered entirely subservient to the internal, 857, ill. 5127. When anything evil and false is insinuated among the goods and truths of the regenerate, they come into temptation, and hence grief, more and more acute according as their perception is more interior, 1668. The grief of the Lord when any state of the assumed humanity was changed or glorified, denotes his love for the whole human race, and unwillingness that any should be separated, compare 2250, 2660, 2664. See TEMPTATION. No weeping and crying denotes that there is nothing evil and nothing false, 2240. See {to WEEP. AS to the sadness and pains of the body: see DISEASE.


917


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 918

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 918

       GRIND, to [molere], signifies to eliminate doctrinals, sh. 4335. Such as do so without regard to use are seen grinding in the world of spirits, 4335. To grind, in a good sense, is to elect truths from the Word, and explain them as a means to good; and in the opposite sense as a means to evil, 9995, compare 7780. To take a mill and grind flour is to fashion doctrine from such things as minister to the end, 9960. To grind and to bruise denote reduction to use; the former being predicated of wheat, barley, and fitches; the latter of oil, frankincence, spices, etc., ill. 10,303. When grinding is predicated of good, as signified by wheat and barley, it denotes its reduction into truths, and thus into series applicable to use, 10,303. See SERIES. To grind or crush to powder is to form the false from infernal delight, 10,464. See MILL, FLOUR, FARINA.

GRINDER [molens]. See to GRIND, MILL


918


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 919

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 919

       GROUND [humus], denotes the external man after regeneration, because celestial seeds are then implanted in him, prior to this he is denoted by earth, 90, 268, 872, 990. Hence ground denotes the church, earth or land where there is no church, 566. The faces of the ground denotes wherever there is instruction in the truths of faith, 567, 620; consequently, wherever the church is, 567, 662, 1066, 2571. The faces of the ground denotes the affections and memory of the external man, ill. 990. In the opposite sense ground denotes a schism or heresy, 377; to till or cultivate the ground, the becoming merely corporeal, 305, 345; and to be cast out from the faces of the ground, the being separated from every truth of the church, 386. In the most ancient church ground denoted the voluntary part, in which goods were planted, from which again perception and faith sprung up; in the spiritual church it denotes the intellectual part, into which truths are inseminated as the means of good, ill. 895. Earth as the continent of the ground denotes love as the continent of faith; and ground as the continent of a field, faith as the soil in which knowledges are implanted, 620, 636, 1066, 1068. The earth, in a good sense, denotes the Lord's kingdom in heaven and earth, thus the church; ground and field the same, but in a sense more and more strict, ill. and sh. 3310, 3766, citations, 6767, 7571. The four kinds of ground in the parable of the sower, denote so many states in respect to the truths of faith; good ground, the good of charity, 3310. Such is the ground or state denoted by a field in the Word, 3500, 4073, 4397, 9230. See FIELD. The earth denotes man himself, ground the church with man, thus faith, 662, ill. 10,570. The external man, and the body itself, is as earth or ground; the pleasures of the body, as reptiles and creeping things, 909, compare 990. The good of life or affection is the very ground in which truths are inseminated, and their reception and growth is according to the quality of the good, ill. 3324, 3066, 2343, 2590. The seeds of good and truth are derived from the interior man, but not without exterior good and truth, for the natural mind is where the ground is, 3671. Ground denotes the doctrine of good and truth in the natural man, ill. 3712. Ground denotes man as receptive of truth or the faith of charity; thus the mind of man, ill. 6135-6137, 6141, 6154. The reception of truth in good, as its proper ground, is the means of its conjunction with the Divine proceeding in man, ill. 7056. An altar of the faces of the ground (altar of earth) denotes worship from good; an altar of stones, worship from truth, ill. 8935. It is from this signification of ground that the institution of the most ancient church is signified by the creation in Genesis, by Paradise, and by Adam, 10,545. In general, ground denotes the church from the reception of seeds, and their birth and produce, like a field, ill. and sh. 10,570, compare 6 125, 3145.

Jehovah God forming man in the dust of the ground denotes the external man, which before was not man, made living, 94. The ground cursed for his sake denotes the state of the external man averted from the internal, 267-270. Cain, a tiller of the ground and making an offering of its fruits, the corporeal man and his works without charity, 345, 346. The voice of his brother's blood crying from the ground, the violence done to charity discovered, 373, 374. The ground henceforth not yielding its increase, the fruitlessness of the heresy of faith alone discovered, 380. Every living substance that was upon the face of the ground destroyed by the flood, the cupidities derived from this source apparently extinguished, 807, 868. The waters dried up from the faces of the ground the apparent dissipation of falses, 868. The ground of the priests of Egypt not appropriated by Joseph, the faculty of receiving good always with the natural man, ill. 6148. See FACULTY. The place upon which Moses stood being holy ground, the state in which he then was receptive of the Divine proceeding, ill. 6845. The ground of Egypt (see the original) covered with the noxious flying thing, the whole natural mind occupied by the falses of malevolence, ill. 7442. The hailstones mingled with fire, the fire running along upon the ground, the falses and lusts of evil therein, 7574, 7575, 7553.


919


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 920

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 920

       GROVE, a [lucus], denotes doctrine, according to the species of trees planted therein, sh. 2792, 4013, 10,644. The ancients celebrated holy worship on mountains and in groves; but this was prohibited when the places themselves were worshiped, and worship became idolatrous, 2722. They also made sculptured groves, which were idolatrous, 2722. In consequence of the ancient worship on hills and in groves, and the observation of the heavenly bodies having become idolatrous, the use of representatives was restricted to those at Jerusalem, 4288. The ancient church celebrated worship in gardens and groves beneath certain trees according to their signification, for trees of all kinds signify somewhat spiritual or celestial, ill. 4552. They were accustomed to set up statues, which were of stone, in their groves, because stones signify truth and a grove heavenly wisdom and intelligence, ill. 10,643. Groves signify doctrinals, because trees signify perceptions-and knowledges of good and truth; perceptions with those who are in the Lord's celestial kingdom, and knowledges with those who are in his spiritual kingdom, 10,644. As to the several significations of paradises, gardens, woods, and trees, see the citations same number: groves of the oak, in particular, signify perceptions from scientifics, 1443. Abram at the oak-grove of Moreh, the perception of the Lord while he was yet a boy, 1442, 1443. His dwelling in the oak-grove of Mamre, a state of interior perception, 1616. See HEBRON.


920


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 921

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 921

       GROW, to [crescere], is predicated of increased perfection, according to the subject, 2646, 2707, 6749, 6755. Growing, going on in growing, and waxing great, denotes the increase of good and truth in their order, namely, from truth to good, and from good to truth, 3407. To grow by suckling denotes increase from good, 6749. To grow into a multitude predicated of truth, extension from the inmost, 6285. See to DILATE, EXPANSE, EXTENSION, FRUCTIFY, MULTIPLICATION.


921


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 922

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 922

       GRUB [blatta]. See INSECT.


922


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 923

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 923

       GUARD [custos]. See CUSTODY.

GUARD [satelles]. Pharaoh's officer, or prince of the guards, denotes the primary doctrines or principles of interpretation, 4790, 4966, ill. 5084. The armies of Egypt denote falses; horses and horsemen, the intellectual perversities and reasonings pertaining thereto; chariots, their doctrinals; captains, their common principles holding all in series and connection, 8138, 8146, 8148, 8150. See EGYPT.


923


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 924

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 924

       GUILE. See DECEIT.


924


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 925

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 925

       GUILT, GUILTY [reatus, reus]. Guilt is the blame and imputation of sin, and of prevarication against good and truth; thus, it is all sin that remains, 3400. He is guilty who is in blame, and thereby in imputation, from having alienated the internal by the non-reception of good and truth, 5469. The ancient custom of punishing the whole family and house of a guilty person was derived from hell, where societies act as one man against good, and where, as a consequence, they are all punished if one is punished; but it is contrary to the divine law to act so in this world, 5764. Man could not become guilty, because he could not appropriate the evil he did, if he were in a true faith, 6324. Man becomes guilty when he commits evil both from the understanding and the will, 9012, ill. 9069, 9132. He is guilty who knows that a thing is evil and yet does not restrain himself from it, 9075, 9132. How indelible the guilt of profanation is, ill. 3398. See EVIL.


925


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 926

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 926

       GUM [resina]. Aromatics, and gum, and myrrh, denote interior natural truths, which are truths concluded from scientifics, or discovered in them by intuition, ill. and sh. 4748. Gum denotes the truth of good, because it is both an ointment and an aromatic, and hence the same Hebrew word denotes balsam or balm, 5620. See AROMATICS, MYRRH, FRANKINCENSE, INCENSE.


926


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 927

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 927

       GUTTER [canalis]. See WATER-POT.


927


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 928

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 928

       GYRE. The speech of good spirits and angelic spirits flows rhythmically in gyres, without any attention on their part to the words, from experience, 1048. How easily the good gentiles come into such a gyre or chorus, 2595. There is a fluxion or gyration of all the societies of heaven, according to the interior form of heaven, which exceeds all human understanding. This fluxion, like that of the earth about its axis, is not perceptible, but the brain is formed in correspondence with it, 4041, compare 3889. The initiation of spirits into gyres is represented by the defecation of the blood, and its entering into the circulation, the fluency of the gyres is also correspondent to the organs, so that it can be known from their influx to what province they belong in the grand man, 5181, 5182. See INFLUX. There are four distinct progresses in the formation of gyres, briefly explained, 5182. The sun of heaven, like the sun of the world, is immovable, and makes no change of state by any circumgyration of its own; all its apparent mutations are from the states of the angels, 8812. See CHANGE, TIME, PLACE, DISTANCE.



928


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 929

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 929


H.

H, the letter, taken from the name of Jehovah, was inserted in the names of Abram and Sarai, on account of the representation of the Lord, 1416, ill. 2010, 2063. That letter is the only one in the name of Jehovah that signifies the Divine, or I AM, 2010. The pronoun, Ps. cxxxii. 6, is expressed by the letter H. taken from the name of Jehovah, because the passage is prophetic of the Lord, 4595.


929


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 930

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 930

       HABIT [habitus]. Man is not born into any exercise of life, like the brute animals, but all his habits are derived from what he learns, 1050. What he is habituated to, flows spontaneously into act, as if from innate genius or nature, 3203. What he learns from childhood does not form his proprium until he habituates himself to it from affection and delight, 3843. The act precedes, the will follows; thus, what is first done from the understanding, is at length done from the will, and finally becomes habitual, 4353, ill. 4884. Nothing once acquired is ever lost by man, but remains to eternity, either in the exterior or interior memory; in the latter, whatever conduces to the formation of habit, ill. 7398, particularly 9723. All that the parents contract from actual use and habit is derived into their offspring, ill. 3469. See EVIL (2).


930


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 931

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 931

       HABITATION, INHABITANT, to INHABIT [habitaculum, habitator, habitare]. See HOUSE, CITY, PALACES. They who were of the most ancient church have magnificent habitations, 1116; the habitations of the angels described, 1628, 1629. To inhabit signifies to live, 1293. Inhabitants of a city signify goods dwelling in the truths which form the mind, 2268, 2451; thus, city is predicated of truths, and inhabitant, of the affection of truth, or good, 2712. To inhabit denotes to be and to live, thus, the state of life, sh. 3384, 6051. To tarry with, also denotes to live, but it is predicated of life derived from good; while to inhabit, is predicated of the life of good from truth, 3613. To cohabit, from which Zebulon is derived, in the supreme sense, signifies the divine itself, united with the Lord's humanity; in the internal sense, the heavenly marriage; in the external, conjugial love, 3960. The habitation of thy holiness, denotes the Lord's celestial kingdom and the habitation of thy glory, or of comeliness, His spiritual kingdom, 3960, 9825. To inhabit or dwell with them, signifies to live together, and make one church, 4451. To inhabit or dwell in the land of Midian, is to pass the life amongst those who are in simple good, 6773. To dwell near a well, signifies study in the Word, 6774. To dwell with any one, denotes to agree together, 6792. Habitations signify things which are of the mind; thus, of intelligence and wisdom, 7719; or, the interiors of the mind, where intelligence and wisdom dwell together with good, 7910. The tabernacle, or habitation on Mount Sinai, was representative of heaven, where the Lord is, 9481, 9594, specifically of the second, or middle heaven, sh. 9594, 9632. To spread out the heavens and the earth, involves the same things as spreading out the curtains of the tabernacle or habitation, sh. 9596. To inhabit or dwell in the midst, when predicated of the Lord, signifies his presence and influx into the good of love, 10,153. See to DWELL. The inhabitant of the land, the nations dwelling in Canaan being treated of, denotes a religious principle in which is evil, 10,640.


931


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 932

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 932

       HADAR [Chadar]. See ISHMAEL.


932


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 933

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 933

       HADORAM, one of the sons of Joktan, signifies a ritual of the Hebrew church, 1245-47. See EBER.


933


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 934

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 934

       HAGAR, denotes the affection of external sciences, from which the rational man is produced by the influx of the internal, 1890, 1960, 1964, 2652, 2691. Hagar, as an Egyptian handmaid, denotes the affection of the exterior man, corresponding in degree and kind with sciences and knowledges, and vivifying them, 1895. Hagar denotes the life of the exterior or natural man, and her name denotes sojourning because sojourners represented those who were instructed, 1896, 3264. Hagar denotes the affection of the knowledges of truth, 2691. Hagar, as a handmaid or concubine, denotes the affection of natural truth; Sarah, as a wife, the affection of spiritual truth, 8995. General summary, 3264, and citations. See HANDMAID.

Sarah being barren and having an Egyptian handmaid, denotes truth conjoined to good with the internal man not yet productive of the rational, and the affection of natural truth as the means of its conception and nativity, 1892-1896. Sarah giving her to Abraham that she might have children by her, and Abraham taking her, denotes the perception of the only way in which the rational man can be conceived, and the influx of the internal man inciting the affection of truth, 1898-1902, 1904, 1907. Hagar's conception, and her contempt of Sarah, denotes the beginning of rational life, and truth conjoined to good not acknowledged in this state, 1910, 1911, 1915, 1916. Hagar flying from Sarah into the wilderness, denotes the intestine combats, or temptations in man, while he is becoming rational, 1923. The angel finding her, and directing her to return to her mistress, denotes the internal thought or dictate that the affection of the natural man must be subject to the spiritual, 1926, 1934-1937. The promise that she should bear a son, and that his seed should be multiplied, denotes the rational mind formed, and the truths belonging thereto in abundance, when subject to intellectual truth, or truth conjoined to good, 1938, 1940, 1941. Her bearing a son, and calling his name Ishmael, denotes the rational man in his first state from the affection of sciences, 1964. Her being cast out with her son, and wandering in the desert of Beersheba, denotes the erratic life which succeeds in consequence of the rational man acting from his proprium, 2650 and sequel, 2672-2679. Her despair in the wilderness, denotes the desolation of truth and good, 2680-2682. Her sitting down at a distance from the child and weeping, denotes the thought of the mind, and its extreme sorrow that spiritual truth should perish, 2683-2689. The angel of God crying to Hagar out of heaven, denotes perception afforded, with consolation and hope, 2690-2694. His direction to Hagar, to take up the boy, and hold him in her hand, denotes the elevation of the mind, and its being sustained, 2695- 2698. Her eyes opened, and behold a well of water, denotes intellectual light flowing in, and the Word discovered as the source of all truth, 2700-2702. Her filling the bottle with water, and giving the lad to drink, denotes instruction so far as such truths could be received, 2703, 2704, compare 2674. See ISHMAEL.


934


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 935

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 935

       HAI. See AI, BETHEL


935


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 936

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 936

       HAIL [grando], and rain of hail, denote falses from evil devastating the truths and goods of the church, sh. 7553, 7574. Hail derives this signification from its resemblance to stones, also from its coldness and destructive effects, 7553. The falses signified by hail are in the exterior of the natural mind, those signified by locusts, in the extremes, 7646. Hail mingled with fire, the fire running along upon the earth, denotes the evils of lust which accompany falses, and how they occupy the whole mind, 7575, 7577. The raining of hail denotes the influx or infusion of falses, 7576. Passages briefly ex.-Ezekiel xxxviii. 22; xiii. 9, 11; Isaiah xxx. 30, 31; xxviii. 2, 17; Psalm xxviii. 47, 48, 49; cv. 32, 33; cxlvii. 16, 17; xviii. 12, 13, 14; Rev. vii. 7; Josh. x. 11, (7.)53).


936


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 937

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 937

       HAIR. [There are several Latin words denoting hair, but the author does not appear to discriminate its signification by his usage of them; we read pilus seu crinis, 3301; crinis seu capillus, 5247; pilus sea capillus, 5247, coma seu capillus, 5569, etc. These distinctions, therefore, are not observed in the references.] Hair signifies the natural principle as to truth, sh. 3301, and, generally, all that is merely exterior, seriatim, 5569-5573, 6437. Hair has this signification, because the natural principle is an excrescence from things internal, as hair from the ultimates of the body, 3301. Hair arranged in a becoming manner, denotes the natural state derived from good; otherwise, when not from good, 3301. In the opposite sense, hair denotes the truth of the natural perverted and false, sh. 3301. Hair in leprous flesh, denotes the unclean falses of profanation, 3301. Hair denotes what is derived from the natural as to good, scales, what is derived therefrom as to truth, 3527. The hair of the head and the beard, denote the exteriors of the natural, 5247. To poll the hair, denotes to accommodate and to reject what is unbecoming in exteriors, sh. 5247, 5569. The priests not to shave their heads, nor cut off their beards, and the Levites to shave the hair off their flesh when purified, signifies that the natural is not to be rejected, but accommodated and made subordinate to the spiritual, 5247, compare 9960. To comb the hair, is to accommodate the externals, so that they may appear becoming, 5570. The angels appear with hair disposed in a becoming manner, for it represents their natural life, and its correspondence with internals, 5569. Women who have made everything to consist in adorning their persons, appear in the other life with long hair spread over the face, which they comb, 5570. With those who have been purely natural, in the other life, there is no appearance of a face, but somewhat bearded, or like a bunch of hair 5571, 5247, 3301. Certain Dutch spirits of this character, seen by the author, that they were merely natural, and believed nothing concerning spiritual life, 5573. Other spirits described who also appear without any face because the face corresponds to the interiors, and instead thereof a hairy appearance, or grate of teeth, etc., 4533, 10,429. An appearance of hair, and a voice tacitly speaking from it, representing the sensitive life of the merely corporeal nature, 4329. In a good sense, the growth of hair denotes the natural increase or extension of the church, 6432. Grey hair denotes the end of the church 5832. Hair like the hair of women, and teeth like the teeth of lions, denotes the fallacious appearance of good in externals, 7643. Baldness of every head, denotes no good and truth in interiors; every beard shaved off, no good and truth in exteriors, 9656. To poll the head, is to take away the internal truths of the church; to poll the hair and consume the beard, its external truths, 9960. Hair denotes the external truth of the church; beard, ultimate truths, which are scientific sensuals, 9960. Baldness denotes that there is no natural truth, 3301, 5247. Making themselves bald in token of mourning, denotes grief when natural truth is wanting, 4779. Baldness denotes the intelligence of truth and the wisdom of good deprived of their ultimates, thus, that the interiors flow out and perish, 9960, 10,044. Elisha called baldhead, denotes the false persuasion that the Word contains no truth adequate to the understanding of man, thus no natural truth upon which the internal or spiritual sense can subsist, 3301, 5247. Elias a hairy man, and John the Baptist clothed in raiment of camels' hair, denote the truth of the Word in ultimates, 5247, 7643, 9828, especially 9372. The prophets were clothed with hair, because they represented the Lord as to the truths of doctrine which are of the natural man, 4677. Esau a hairy man, and Jacob a plain man, represented the respective qualities of good and truth produced in externals, 3501, 3527. The Nazarites, whose holiness and strength consisted in their hair, represented the Lord as to the Divine Human, or the celestial man, and his power by means of truth in the natural, 3301, 5247, 6437, 9839. See NAZARITE. The hair, being the ultimate or last, denotes the whole; for it is the ultimate or last which holds all the interiors in their connection and order, sh. 10,044. See FIRST, EXTERNAL.


937


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 938

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 938

       HALF [dimidium]. See NUMBER.


938


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 939

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 939

       HALO, the, or glory depicted around the head and body of God, represented as a man by the ancients, was to signify the Divine Truth proceeding from Him, or the sphere of Divine Good, ill. 9407, 10,188. See SPHERE.


939


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 940

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 940

       HALT [claudus]. See LAME.


940


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 941

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 941

       HAM [Cham]. The three classes of men forming the Noatic or spiritual church, are signified by the three sons of Noah, 1062. Those who have corrupted the internal of the church, by making faith alone principal, are denoted by Ham, 1060, 1062, 4680. He is called the father of Canaan, because from that corruption originated external worship without internal, 1063, 1075, 1078. The men of this corrupted church were called Ham, because they appeared black to the ancients, by reason of the heat of their lusts, 1063; thus, because they lived in evil, 2417. The quality of this corrupted church more particularly described, and how they lived in their proprium, 1076. How they see nothing but evil in others, and hold them in contempt, 1079, 1080. Why Canaan, the son of Ham, was cursed for the deed of the latter, 1091-1093. The Canaanites, and the other sons of Ham, denote those who place worship in knowledges, scientifics, and rituals, separate from internal things, 1132, 1160-1167. They are the names of so many nations, 1160, 1163, and they denote such knowledges in both senses, good and evil, 1163. See ETHIOPIA (Cush), EGYPT (Mizraim), LYBIA (Puth, or Phut), and CANAAN. All who are imbued with the knowledges of faith, and have not charity, are the sons of Ham; and this, whether their knowledge consists in the deepest mysteries of the internal sense of the Word, or in a thorough knowledge of the literal sense and the truths which illustrate it, or in the science of ritual worship, 1162. Ham denotes the same thing in the spiritual church as Cain in the celestial, 1179, 2417. They who separate faith from charity, cast themselves into falses and evils, as was represented by Cain and Abel, by Ham and Canaan, by Reuben, and by the Egyptians whose first born were slain, 3325. See CAIN.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 942

       HAMATHITE [chamathi]. See AMORITE, HIVITE, JEBUSITE.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 943

       HAMMER [malleus]. Certain spirits, who are seen carrying a hammer or axe, described, 821. A hammer, chisel, etc., denote faculties of the intellectual proprium, or self-intelligence, 10,406. See AXE, HATCHET.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 944

       HAMOR [chamor]. See SHECHEM.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 945

       HAND [manus]. 1. Arm, Shoulder, Hands, Right Hand, Left Hand, Thumb, Fingers. By the hand is signified power, and authority, and the confidence derived therefrom, sh. 878. When predicated of Jehovah or the Lord, the hand signifies omnipotence, 878; especially the right hand, 8281. The hand signifies power, the arm still greater power, the shoulder all power, sh. 1085, 4933, 4937, and hence the full capacity of reception, 2676, and endeavour, 3079. The shoulder denotes the whole power, or all the works of man, 6393. The shoulder denotes all force and potency in resisting, destroying, and doing, sh. 9836, 9887. The hand is predicated of truth, and denotes power, 3091, 8330 and citations. It denotes the power of spiritual truth, 9035, 9053 and citations. The power signified by the hand, the arm, and the shoulder, is predicated of truth, according to the appearance, but all power is from good by truth, 3091, 4402, 5328, 9410, 10,019 and citations. The hand is sometimes predicated of good, because all potency and faculty belongs to good, 3563. The hand denotes power, and hence the faculty of receiving, briefly, 3541. Power by means of divine truth, and the hand as signifying power, is predicated of God (EL), sh. 4402. They who correspond to the hands, the arms, and the shoulders, in the grand man, are powerful by the truth of faith derived from good, 4932, 8281. Seriatim passages concerning this correspondence, 4931-4937. All the powers and forces of the whole body, and all its viscera have respect to the exercise of power by the arms and hands, 4933, see below, 10,019. Power signified by the hand is predicated of the spiritual man, 5327, 5328. The natural is signified by the feet, the interiors of the natural by the hands, and the spiritual by the head, 7442; see below, 10,211. The fist or hollow of the hand, and the fingers also, denote powers, 7518. The hollow or palm of the hand denotes full power, predicated of what is fully comprehended or laid hold of, ill. 10,082, compare 9019; see below, 6289. The fist denotes full power, predicated of truth when received, and when it prevails in all cases; in the opposite sense of what is false, sh. 9025. The thumb and fingers denote the power of good by truth; the finger of God, power from the divine, sh. 7430, 10,027. The fingers and thumbs being the ultimates or extremes of the members, signify the whole, 10,044, see below, 10,062. The hand signifies the will, because all action and power of action by the hand proceeds from the will, 8066. The hand signifies the understanding, because the will exercises its power by the understanding, as good by truths of which the understanding is the subject, 10,062. The right hand denotes the highest degree of power, thus, the power of good by its own derived truth, 4592. To sit at the right hand of God denotes a state of divine power, 3387, 4592; thus, omnipotence, 4933, 7518; see below, 9133. The right hand of Jehovah denotes omnipotence, and is predicated of the Lord as divine truth, sh. 8281. To be at the right hand is predicated of what is prior or in the first place to be at the left hand, of what is in the second place, 6267, 6269, 6271. To go to the right hand or the left, and to look to the right hand or to the left, denotes the separation of the external and internal man, and their reciprocal freedom, 1582, 3159. The head and the whole body exercises its power by the hand, and power is the active manifestation of the life; hence, the hand denotes the whole man, and whatever is in him, and to sit at the right hand of the Father, when predicated of the Lord, denotes the Father himself, 9133, 9249, 10,019, 10,023. What is on the right hand of man signifies good, and its procedure by truths; what is on the left hand, truths and their procedure to good; in the opposite sense, evil producing the false, and the false producing evil, sh. 10,061, 10,062, 10,075. The thumb of the right hand, and the thumb of the right foot, signify truth in its power from good, or the intellectual faculty of the middle heaven, and that of the ultimate heaven, ill. 10,062, 10,063. On account of their signification, it was customary with the Israelites and Gentiles of old to cut off the thumbs from the hands and the feet of their enemies, 10,062. The right shoulder (of the ram, the hind quarter being understood) signifies inmost good, because the shoulders of animals have the same significance as the loins and thighs of man, ill. 10,075. The hands denote the interiors, because internal or superior things extend themselves to the hands, and are there terminated, but when hands and feet are mentioned together, hands denote whatever is in the internal or spiritual man, and feet whatever is in the natural, 10,241. To wash the hands and the feet denotes the purification of the interiors and exteriors, and regeneration, 10,239, 10,240, 10,241, 10,246. To lift up the hand denotes power in spiritual things; to lift up the foot, power in natural things, 5327, 5328, ill. 10,241. To stretch out the hand signifies the dominion of power, and in the supreme sense omnipotence, sh. 7205, 7281 ill. 7568, ill. and sh. 7673, 7710, 8200, 8305. Jehovah's sending his hand, or stretching out his hand, denotes unlimited or infinite power shown in act, 7545, 7673. The hands stretched out or expanded towards heaven corresponds to the supplication of the heart; and when done for another it denotes intercession, 7596. Short of hand denotes little or no power, 878. What comes to hand denotes what is of providence, 4262. See FORTUNE. Under the hand of any one denotes what is in his power, and thus at his disposal, 5296; also, what is under his intuition or within view, 9035. To give upon the hand of another, or deliver into his hands, is to confide, 5544. In the hand or into the hand of any one, is predicated of whatever is in his power, 9133, compare 9019, 9155, 10,082. To send by the hand, or speak by the hand of any one, denotes what is done vicariously or mediately by one to whom power is given, ill. 6996, sh. 7619. To push with side and with shoulder is to impel with all the soul and all the might, 1085, 9081. To do anything with a strong hand denotes with all force and power, 7188, 7189. A high hand, a strong hand, and the strength of the hand of Jehovah, denotes the divine power of the Lord, 8050, 8059, 8153, 8238 and citations, 8319. The hand of Jehovah against any one denotes plague, punishment, and vastation, 7502. The hand of one against another denotes violence, 8625, compare 4737-4753. To put the hand, or join hands, with another for an evil purpose is to come into his power by persuasion, and make one with him, thus, obedience, 9249. To make flesh the arm denotes own power, 10,300. To lean upon the hand denotes confidence in one's own power, 877. The work of the hands or fingers denotes what is of man's own power or proprium, thus, evils and falses, sh. 878, 7430, 8932, 10,405, 10,406. The work of the finger of God, what is of the divine power, thus, the regenerate man, 63. The hand put upon the eyes of the dead denotes elevation and vivification; for by putting the hands on the eyes it is understood that the external sensual principle is closed, and the internal opened, 6008. To take hold of the hand denotes influx into the potency of apperception, 6289. See Go FEEL, especially 10,130. Description of a hand, with a flame playing about it, and c., representing the spirits and inhabitants of Mars, 7620-7622. The situation of spirits to the right hand and to the left hand of the Lord described, 1274-1276, 3638, compare 1582. Description of a naked arm of immense power, seen in various positions in the world of spirits, 878, 4934, 4935. That it represents omnipotence where it appears stretched out in the heavens, and common power when bent, 7205. That infernal spirits from this phantasy sometimes represent a shoulder which the strongest are not able to pass by, 4937. Generally, that the hands denote powers, that the hand and right hand predicated of the Lord denote omnipotence, and that all power is of the divine truth proceeding from the divine good of the Lord, 10,082 and citations.

Noah's putting forth his hand and taking the dove back again into the ark, denotes man in the first state of regeneration attributing the truth and the good of faith to his own power, 878. Every living creature delivered into the hand of Noah after he had left the ark, denotes the dominion of the internal man over all things of the external after regeneration, 992. Abram's declaring that he had lifted up his hand to Jehovah, and refusing the gifts of the King of Sodom, denotes the power of the Lord from the Father, and none at all from the infirm humanity 1745, 1750. His delivering Hagar, when she had conceived Ishmael; into the hands of Sarai, denotes the affection of sciences, and the rational principle commencing therein, subject to the intellectual mind, 1920, collated with 1468, 1901, 1904, 2063, 2065, 2172, 2173, 2189, 2198, 2204, 2507, 2588, 2618, 2904, 3077, 7022.

The bread and the bottle of water put upon the shoulder of Hagar, when she was dismissed by Abram, denotes good and truth to the full power of reception imparted to the regenerate, 2674-2678. Rebecca with the pitcher of water upon her shoulder, denotes the affection of truth, and its reception with all the power and endeavour, 3075, 3079, 3082, 3083. Her letting the pitcher down from her shoulder upon her hand, and giving the man to drink, denotes the power of applying scientifics, as the vessels of truth, and their initiation into good, 3087, 3091, 3092. Israel and Judah to fly upon the shoulder of the Philistines (by metonymy), denotes that the interior truth of faith shall be the possession of those who are in good, 9341. The angels putting forth their hands, and drawing Lot into the house, denotes the powerful aid of the Lord preserving those from evil who are in the good of charity, 2377-2379. Abraham stretching forth his hand, and taking the knife to slay his son, denotes the procedure of temptations to the utmost power of sustaining them, 2815-2819. The skins of the kids put upon the hands of Jacob, and upon his neck, denotes external truths passing for genuine truths, according to the power of reception, and preventing disjunction, 3540-3542. Jacob's present to Esau, taken from what came to hand, denotes goods and truths divine in their origin, because of providence, and not of his own proprium, 4262. The birth of Benjamin, his name signifying a son of the right hand, denotes celestial good, coming into potency by spiritual truth, 4592. The endeavour of Reuben to deliver Joseph from the hands of his brethren, denotes faith in the understanding preventing the violation of divine truth by false persuasions, 4731, 4732, 4735, 4737, 4738. Jehovah prospering everything in the hands of Joseph, and all things relinquished under his hand by Potiphar, denotes all things of the divine providence with the internal man, and everything pertaining to good in the external submitted to its power, 4974-4979, 4983, 4993. All the bound who were in the prison house, under the hand of Joseph, denotes the absolute power of truth over falses in a state of temptation, 5045, 5046. The cup of Pharaoh in the hand of his butler, and the butler putting it upon the palm of Pharaoh, denotes the influx of the interior natural into the exterior, and its power of appropriating truth thereby, 5118, 5120. The corn of Egypt gathered together under the hand of Pharaoh in the cities of Egypt, denotes the good of truth reserved in the interiors of the natural mind, and in the power of the natural man, 5296, 5297. Benjamin to be confided to the hand of Reuben, denotes faith in the understanding, as far as possible, preserving the means of conjunction between the internal and external, 5544, compare 5411. Joseph taking Ephraim in his right hand to the left hand of Israel, and Manasseh in his left hand to the right hand of Israel, denotes truth held in the second place by the internal man, and good in the first, 6267. Israel placing his right hand upon Ephraim, and his left hand upon Manasseh, denotes truth reputed to be in the first place by the spiritual man, and good in the second; thus, contrary to order, 6269, 6271, 6272, 6288-6292. The hand of Judah to be in the neck of his enemies, denotes the celestial man always victorious, and infernal spirits flying on his approach, 6365. Issachar bowing his shoulder to bear, denotes the external man, with all his ability, labouring for reward, and all his works with self-merit in them, 6393. The arms of his hands made strong by the hands of the mighty one of Jacob, predicated of Joseph, denotes the spiritual man and his power by the good of faith from the Lord's divine human, 6417, 6424, 6425. Moses putting his hand into his bosom, and its becoming leprous, denotes the power of appropriating truth and its profanation without the good of faith; its being restored again, that the proprium is vivified by the Lord when there is good, 6960- 6968. Jeroboam's hand withering, and being restored again, denotes the procedure of those who are in idolatry to the profanation of truth, and its not being imputed to them, because they cannot profane, 878. Uzzah putting his hand to the ark, and dying in consequence, denotes the profanation of holy things proceeding from the proprium, 878. The people of Israel unable to go, even with a strong hand, from Pharaoh, and Jehovah sending his hand, denotes the power of the spiritual man insufficient without the aid of divine power to resist those that infest, 6908, 6909. Pharaoh's sending them away, and expelling them from Egypt with a strong hand, denotes the internals compelled by punishment and forcibly withholding themselves from doing further evil, 7188, 7189. Israel prevailing against Amalek when the hand of Moses was raised, and Amalek prevailing when it was let down, denotes 'the spiritual always victorious over falses by faith in the Lord, and always overcome when the power of faith fails them, 8604-8607. The hands of Moses heavy, and Aaron and Hur putting a stone for him to sit upon, and sustaining his hands on either side, denotes the power of looking to the Lord deficient, and strength procured by the reception and determination of truth from ultimates, 8608-8614. The hand of God not put upon the separated of the sons of Israel, denotes that truth is not in its power, and hence no conjunction thereby, with those who are only in externals, 9380, 9409, 9410, 9411. The right hand to be cut off if it offend, denotes evil that has acquired potency by what is false, and its destruction, 10,061.

2. Hand, and Staff or Rod, and c. A tribe, a staff or rod, and a sceptre, are expressed by one and the same word in the original Hebrew, which denotes the power of good by truth, the rods of the twelve princes laid up in the tabernacle, and the rod of Aaron blossoming and bearing almonds, ex. 3858. A staff always signifies power on account of its use by shepherds, and its sustaining the body and serving, as it were, for a right hand, 4013. On account of this signification, the staff and the sceptre have been received from antiquity as insignia of royal authority; priests prophets, and magicians have also used it for the same reasons, 4013, ill. 4876. The hand or arm, and the staff, both signify power; the hand as principal, and the staff as instrumental, 4876. The staff signifies power, because it sustains the body by means of the arm and the hand, and the signification of the part that it proximately sustains is induced upon it, 4876. The efficacy of the staff in the miracles wrought by Moses, and of the spear of Joshua, and c., was derived from the celestial and spiritual things corresponding; it is irrational to suppose there was any potency infused into the staff or the hand of Moses, 878, particularly 4816, 7673. There was a force in all the representatives that were commanded to be done at that time: so in the case of Joshua when he extended his spear, but it was by virtue of the signification, 7673. Magicians, in the other life, appear to themselves to have staffs, and they form them of various kinds by their fantasies, believing that they do miracles by a power contained in the staff, from experience, 4936. The hand, and the rod of Moses, denote the potency of the Lord's divine human, because Moses himself represented the Lord as the divine law or Word, 6947. His hand denotes the power proceeding from the divine rational; his staff, the power proceeding from the divine natural, the former being relatively internal, the latter external, 6947. The staff signifies power when it is in the hand, because the external or natural has no power except from the spiritual, 7011. To take a staff and stretch out the hand is to exercise spiritual power by natural, 7322.

The rod of Moses cast out of his hand, and turned into a serpent denotes the influx of the divine potency manifesting the sensual and corporeal man, as separate from the internal, 6947-6949. Moses putting forth his hand, and taking hold of the serpent, and its becoming a rod in his hand, denotes the elevation of the sensual towards the interior, and power from the divine communicated to it, 6952-6954. The rod of Aaron turned into a water-serpent before Pharaoh and his servants, denotes the fallacies and falses of the sensual state manifested by the withdrawal of the influx of truth and good, 7292-7295. The rods of the magicians turned into water serpents, and the rod of Aaron swallowing them up, denotes the perversion of order by which such fallacies and falses are accepted as truths, and their instant dissipation by divine power, 7298, 7299. Moses and Aaron smiting the waters of Egypt with the rod that was turned into a serpent, and the waters becoming blood, denotes the total falsification of truth manifested, 7309, 7316, 7317, 7322, 7327, 7336. Aaron stretching out his hand with his rod over the waters, and frogs coming up, denotes the power of internal truth, by external truth, manifesting the reason of the natural man derived from mere falses, 7382-7387. Aaron stretching out his hand with his rod over the land of Egypt, and smiting the dust, and its becoming lice, denotes the power of internal truth by external manifesting interior and exterior evils, 7422-7428. Moses stretching out his hand towards heaven, and the hail coming, denotes a more present influx of divine truth, and the falses of evil manifested destroying all the good and truth of the church, 7568, 7569. Moses stretching out his rod towards heaven, and the voices of the thunder heard, and fire descending upon the earth mingled with hail, denotes the recession and separation of the evil from those who are in truth and good, and the evils of their lusts manifested, 7572-7577. Moses stretching out his rod over Egypt, and the east wind and the locusts brought upon it, denotes the power of divine truth prevailing, the influx from the heavens now in order turned into its opposite with the evil, and falses diffusing themselves towards the interior, 7678-7684. Moses stretching his hand towards heaven, and thick darkness coming over the land, denotes the power of divine truth prevailing, and the state of the evil deprived of all perception, 7713-7716. Moses stretching out his hand over the sea, and the east wind dividing its waters, denotes the dominion of divine truth over hell, and the influx of its falses prevented, 8200, 8206; its waters returning upon the Egyptians, that they revert to the evil themselves who have rushed into them, 8223.

3. Imposition of Bands. From the signification of the hand is derived the ceremony of inauguration and blessing by the laying on of hands, 878. The hands are laid upon the head because in the head are the intellectual and voluntary faculties themselves, but in the body act and obedience, 6293, ill. 10,044. The inauguration of Aaron and his sons to represent the Lord as to divine truth was by filling their hands ('consecration'); and their inauguration to represent the Lord as to divine good, by anointing, 9955, ill. and sh. 10,019. The filling of the hand in the ceremony of inauguration was to denote that all power was to be attributed to the Lord, and none whatever to any angel, or spirit, or man, 10,019. It denotes the second state of the Lord's glorification, and also of man's regeneration when he is wholly imbued with good, 10,076. The filling of the hand is a representative of the communication and reception of divine truth proceeding from the divine good of the Lord in the heavens, thus, of divine power, sh. 10,076, 10,493, and of purification from evils and falses, 10,076. The divine power represented by the filling of their hands was the power of saving the human race, and, consequently, power over heaven and hell as the means of salvation, ill. and sh. 10,019. To put the hands upon the head signifies communication and reception, thus, the translation of the thing intended by it, because all the activities of the man's life, and the man himself, are signified by the hand, 10,023. The sons of Israel putting their hands upon the Levites, signifies the translation of the power of ministering for them, and its reception, thus, separation 10,023. The Levites putting their hands upon the head of the bullock signifies the translation (or ascription) of that power to Jehovah, that is, the Lord, 10,023. The ram of impletion in the same ceremony, signifies the good of innocence and charity in the internal man, its blood put upon the thumb of the right hand, and upon the thumb of the right foot, its procedure and potency, 10,056, 10,057, 10,062, 10,063, 10,076. The fat of the ram, the right shoulder, the bread, and c., all put upon the palms of the hands of Aaron, denotes the acknowledgment that the whole is from the Lord, 10,082, compare 6289, 9019. Aaron putting his hands upon the head of the goat Azazel (scape goat), signifies the communication and translation of all the iniquities and sins of the sons of Israel, and their remission to hell as signified by the desert, 10,023. The imposition of hands upon the burnt offerings and sacrifices signifies communication, translation, and reception, in the various senses required by acknowledgment, confession, purification, and the implantation of good and truth, thus, conjunction with the Lord, 10,023, 10,041-10,044, 10,056, 10,058. Jesus putting his hands upon the young children signifies the communication and reception of divine virtue by which the healing of the interiors is effected, thus, salvation, 10,023. The contact of the hand in all these cases is from representatives in the other life, for those who are in a similar state are associated together, and they who mutually touch communicate the state of their life, if they touch by the hands, the whole of their life, 10,023. See to FILL.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 946

       HAND, LEFT [sinistra]. See HAND.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 947

       HANDLES, the [ansulae], or clasps of gold (taches) made for the tabernacle, denote the faculty of conjunction by good, for that faculty is in them by virtue of their curved form, 9611. Those of brass, denote the faculty of conjunction by external good, 9624. The vail hung under them denotes the actuality of this faculty, 9678. See TENT.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 948

       HANDMAID [ancilla]. Intellectual truth, or truth conjoined to good, is denoted by a mistress or lady; the affection of sciences and knowledges in the external man by a handmaid, 1895, 1900-1902, 1920, 1960, 1964, 2652, 2691, 3264, 8995. Servants and handmaids denote rational and natural truths, and their affections, 2567. Handmaids denote the affection of scientifics or doctrinals, according to the subject predicated, 2583. Handmaids denote external affections, or bonds, because all affections are bonds in virtue of their ruling man, and binding him to himself, 3835. Handmaids denote external affections serving the internal as mediums, 3835, 3849. Men-servants and handmaids denote affirmative mediums, serving for the conjunction of good and of truth, or of the internal and external man, ill. 3913, briefly 3917, 3931, 3937, 4344, ill. 8995. Handmaids are the affections or goods of the natural man, servants the truths, 4037, 4244, 9034. Handmaids denote scientific sensuals, or the affection of whatever is perceived by the senses, briefly ill. 4360. The lord of the house and his lady, or the husband and wife, denote good and truth; daughters and sons, affections of good and truth; menservants and handmaids, the scientifics and pleasures which minister to these and confirm them, ill. and sh. 5023. A handmaid denotes the natural man generally, as to good; a manservant, as to truth, 8890. They who are only affected v with the science of good and truth, are denoted by servants, or males; they who are in the affection of good and truth, by handmaids, or females, ill. 8994. A handmaid signifies the affection of truth from natural delight; a daughter, the genuine affection of truth, 9001. Scientifics, considered in themselves, are denoted by men-servants and asses; their pleasures by maid-servants and she-asses, 1486. Flocks denote interior goods and truths; handmaids and servants, middle goods and truths, which are of natural affection; camels and asses, the truths of good, exterior and external, ill. 4036-4038, compare 4244. The procreation of children from handmaids, who were then called concubines, was tolerated in ancient times, that those who are without the church, and those who are in an inferior state within the church, might be represented, 2868, compare 9281. The ancient church admitted of this practice when the wife was barren, lest spiritual death, instead of the resurrection to life, should be represented, 3915. The offspring thus conceived with the consent of the wife, were acknowledged as legitimate by being borne upon her knees or thighs, 3915.

The Egyptian handmaid given to Abraham denotes the affection of sciences by which the spiritual or rational man is first conceived, 3264, and citations. See HAGAR. The handmaid of Leah denotes the corporeal affections, or those of the pleasures and appetites of the body; the handmaid of Rachel, those which are proximately interior, or the natural affections, 3835, 3849. The handmaids of Rachel and Leah given to Jacob, denote the means of conjunction between interior truths and external or natural truths, that it is by such affections, etc. 3913, 3917, 3919, 3925, 3931-3933, 3937. Jacob's preparing to meet Esau, and his putting the handmaidens and their children first, denotes the order in which truths are arranged, from those under the more common or exterior affections to the more interiors 4338, 4344, 4345. The handmaidens and their children approaching to Esau, and bowing themselves, and then the wives and their children, denotes the order in which the external man submits himself when divine good flows in, 4355, 4360. The first-born of Egypt slain, from the first-born of Pharaoh upon the throne to the first-born of the handmaid behind the mills, denotes the truths of faith, from first to last, falsified, 7779, 7780. Thou, and thy sons, and thy daughters, and thy servants, and thy handmaids, and thy beasts, and thy strangers, not to do any work, denotes the whole man and his affections in the order of heaven, and hence, peace, 8890 and citations. The house and the wife of another not to be coveted, denotes his good and truth not to be injured or taken away from him; his servant and his handmaid, denotes the affection of spiritual truth, and the affection of spiritual good; his ox and his ass, the affection of natural good, and the affection of natural truth, 8912, compare 5023. above. The daughter of an Israelitish man sold for a handmaid or servant, denotes the affection of truth flowing from the loves of self and the world, ill. 8993, and more particularly as to its quality, 8994, The law respecting the handmaid in this case, denotes that it is according to order to treat an affection of this nature as if it were genuine providing it can be conjoined to any truth, and that it is not to be alienated or deprived of life, or hindered from proceeding to such conjunction (Exod. xxi. 7-11), 8992-9037; but that is otherwise, if there is no truth to which it corresponds and can be conjoined, 9004, 9005. See GOOD (21).


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 949

       HANG, to [suspendere]. Hanging on wood denotes rejection and damnation, sh. 5156. Hanging was on account of evil, and stoning on account of the false, 5156. Hanging represents the damnation of profanation, 5044. On this account, the chiefs of the people were ordered to be hanged up before the sun when the children of Israel committed whoredom with the Moabites, 5044, 10,652. See STONING.

HANGINGS [tapetes]. See CURTAINS.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 950

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 950

       HANOCH [Chanoch]. See MIDIAN.


950


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 951

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 951

       HARBOUR. See HAVEN.


951


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 952

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 952

       HAPPINESS OF HEAVEN. See HEAVEN (4).


952


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 953

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 953

       HARAN. Abram, Nahor, and Haran, the sons of Terah, were persons from whom certain idolatrous nations were named; such nations consisting of the families which dwelt together, 1355-1360. The beginning of this idolatry is signified by Terah, its three interior varieties by Abram, Nahor, and Haran, its external by Lot, the son of Haran and father of Moab and Ammon, 1363, 1364. Haran dying, after having begotten Lot, denotes the obliteration of interior worship, so as to leave only external idolatry, 1365-1367, in which state a new church can be commenced, 1366, compare 1361. When the representative Jewish Church began with Abram, therefore, his father, Terah, and his brothers, Nahor and Haran, also put on the representation of churches, 3778. That of Haran, it would seem, was carried on under the person of his son: see LOT.

Charan (authorized version, Haran) was a region where idolatrous worship prevailed, it denotes an obscure state like that of boyhood, 1430, 1435, 1436. The family of Abram arriving in Charan, and Terah dying there, denotes the end of the idolatry which prevailed with them, and the commencement of the representative church by instruction, 1373-1375. The subsequent departure of Abram from Charan denotes progression towards heavenly and divine things, 1425- 1426. See ABRAM. Laban in Charan denotes the affection of good in what is external or corporeal, 3612. Jacob in Charan, the affection of truth there 3609, 3612, and thus, its remoteness from divine doctrinals, 3691. The well of Charan, to which Jacob came, denotes the Word in the letter, 3765. The flocks lying by it, the holy things of the church, and c., 3767.


953


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 954

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 954

       HARD, HARDENED [durum, induratum.] Hardness is predicated of the confirmed state of what is false derived from evil, 6359. Certain kinds of falses actually produce indurations and pains in the head; truths, on the contrary, flow softly and freely; from experience, 5563. To suffer hard things signifies temptation, 4586, 5628, 9102. They suffer hard things in the other life, who are only in natural good, 5032. They also who ascend from an inferior heaven to a superior, 8797. To speak harshly, or say hard things, is predicated of the understanding when the internal and external are not in correspondence; for the external is then hard and unyielding, 5423, 5511. Hardness is predicated of truth without good, and they who are in truth do not willingly bow themselves even in adoration of the divine; good, on the contrary, when it is insinuated into truth softens and humbles them, so that they who are in good will bow themselves to the ground, 7068. Truth received at once without intuition, is comparatively hard, and incapable of varying itself to the reception of influx; hence, it is according to order not to receive truth without the fullest examination, in order that the spiritual sight may be more extended and reach even to opposites, 7298. Hardness denotes the obduracy and obstinacy of those who are principled in the falses of evil, 7272, 7305. They who are in evils of life are not soft and yielding to influx like the good, but hard and rigid; hence, they reject truths, 8313. Jehovah is said to harden the heart, or fix the heart firm, according to the appearance; but the truth is, all hardness and resistance comes from evil, thus from man himself, 7032, 7272, 7300, 7533, 7632, 7643, 8186. There are two expressions to this import; namely, to grieve or make heavy the heart, which is predicated of the false, and to harden or fix the heart firm, which is predicated of evil, 7616, 7305.


954


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 955

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 955

       HARDEN, to [indurate]. See HARD,


955


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 956

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 956

       HARLOT [meretrix]. See ADULTERY. Young girls, who have been seduced into prostitution, not sufficiently knowing its iniquity, are instructed and chastised in the other life until they are amended, 1113. Adult females, who have been wickedly given to whoredom, are in hell, 1113. Adulteries are from the adulterations of good, and whoredoms from the falsifications of truth, 2466. A harlot signifies what is false, 4865; whoredom the falsification of truth, and adultery the adulteration of good, 10,648. Whoredoms or falsifications are effected by three methods, which are explained, 10,648. To commit whoredom, is illegitimate conjunction at first, and afterwards profanation, 10,652.


956


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 957

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 957

       HARMONY [harmonia]. There is no absolute unit or one thing, but all oneness is from the harmony of several, and is according to the quality of their harmony; ill. by the order of heaven and the human form, 457, 687, 3241; by goods and truths, 3986; and by the association of houses or families, 8003. From the harmony and unanimity prevailing in it, every society of heaven constitutes one person, 684. There are innumerable differences in heaven, but the most minute differences unanimously conspire to one common harmony, because they all tend to one end, which is love and faith, 684, 690. All the sweetness and softness of harmony, and all the fluency of speech in the other life, is from goodness and charity, 1759. The innumerable varieties of good and truth are harmonized by the reference of all to the Lord, comparatively as the various organs and parts of the body are harmonized into one by their connection and disposition under one soul, 3241. The unity into which goods and truths are composed is from varieties harmonized together, and not sameness, ill. 3986. It is not one truth that confirms good, but the connection and mutual illustration of many truths; for one alone can no more assume any form, than a single tone afford harmony in music, 4197. Good with man is an influx from the Lord, which assumes a form in the human understanding, and presents itself as the harmony and delight flowing from all the truths he has acquired, 5147, 9206, compare 5807. See GOOD (21). Spiritual harmony, by which all heaven is preserved in one form, is the harmony of the goods of love, 8003 and citations, compare 8936. The conjunction of the angelic societies, so as to form one heaven, is the result of a few general laws depending from the formation of every one thing out of many, and from the influx of love including and containing the whole; the laws of this harmony recited, 9613. It was the custom of the ancient church to represent the harmony of the spiritual affections by music and dancing, 8339. See CHOIR, DANCE, MUSIC.


957


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 958

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 958

       HARP [cithara]. See MUSIC.


958


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 959

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 959

       HART [cervus, the male deer]. See DEER.


959


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 960

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 960

       HARVEST [messis]. Wheat-harvest denotes the proceeding state of love and charity, or their procedure as regeneration advances, 3941. Sowing-time denotes the state of preparation, that truths may be received in good; the harvest, or standing corn, such truths advanced to perfection by good, 5895. See CORN, FIELD, WHEAT, BARLEY. The feast of the first-fruits of harvest, represented the implantation of truth, or the human race introduced into heaven by the reception of new life from the Lord, 9294, 9295. See FEASTS. Harvest-time denotes the state of the human race as to the reception of the truth of faith in good, also a similar state of the church, a similar state of the man of the church, and a similar state of good, sh. 9295, 10,083.


960


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 961

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 961

       HASTY [festinum]. See QUICKLY.


961


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 962

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 962

       HATCHET [securis]. An axe or hatchet, a chisel, etc., signify the intellectual proprium, or its faculty of shaping its own figments into a resemblance of the truth, 8942. The iron of a hatchet signifies the truth of faith, and its opposite, what it is to fell wood in a forest, 9011. A battle-axe [malleum] signifies the omnipotence of the Lord by divine truth, 2547, 8281.


962


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 963

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 963

       HATRED [odium.] The loves of self and the world, though they resemble it in appearance, are not love but hatred, br. ill. 33. Evil spirits, who are in these loves, hate all good and truth, 59. The love of self, and hatred against the Lord and the neighbour are the same thing, 251. As the love of the Lord and the neighbour, and the felicity derived therefrom constitute heaven, so the hatred of the Lord and the neighbour, and the punishment occasioned by them, constitute hell, 693, 694. The hatreds that make hell and bring men into hell are not hereditary inclinations, but hatreds actually cherished, 1608. They who live in internecine hatred breathe nothing but death to one another, and their vindictiveness extends even to the destruction of the soul, 814, 815. Hatred is signified by bloodshedding, because where there is hatred there is violence done to charity, and the murder of man is latent in it, ill. 1010, 1011; ill. and sh. 8901, 8902, 10,490. The spheres of those who have cherished hatred and revenge occasion vomitings and swoons, for they are poisonous, 1512. Hatred taking the place of charity is signified by gross darkness after sunset, and in consequence of the darkness it occasions, they who cherish hatred do not perceive it to be infernal, but find their delight in it, 1860. Hatred induces upon those who cherish it the horrid image of hell, and they appear in diabolical forms in the other life; many such are so infatuated as to believe they shall get to heaven by faith, where there are nothing but forms of charity, 1860. Forms of hatred and forms of charity cannot possibly abide together, 1860; their formation ill. 10,076. When charity declines in the church, hatred of one towards the other is cherished internally, though it is prevented from appearing by external bonds which are of the love of self and the world, 2910. There is not only no charity in the church at the present day, but interior hatred, though it does not appear externally; but it breaks out as often as these external bonds do not restrain it, 2910, ill. 3488. Evils break forth in manifest hatred when they are vastated, 3322. Hatred denotes contempt and aversion for all good and truth, ill. by the disciples hated of all men, 3488, 8902; and by Joseph's brethren hating him, 4681, 4684; hence it denotes rejection, 6558, compare 3449. When hatred is predicated of the good, it does not signify hatred in the internal sense, for opposites cannot be together, but aversion; when predicated of the Lord, mercy, sh. 3605. They who hate any one, although without cause, hate him also when they come into the other life, and then breathe his destruction, from experience, 5061. Hatred is aversion and spiritual antipathy, 5061. When the evil in the other life perceive the sphere of any one they have hated, they come as it were into a state of frenzy, 5061. They who have cherished hatred and revenge, and are imbued with falses therefrom, appear to have hard skulls like ebony, 5563. Hatred and revenge are among the causes of disease, 5712. Description of certain spirits who sought to acquire dominion over others by exciting hatreds and divisions among them, 5718. The hatred of evil spirits towards man is so great, that it is perilous for any one to come into open consort with spirits unless he is in the good of faith, 5863. As to the hells of those who are more particularly in hatred, 814-823. See HELL. They who are in falses hate and persecute those who are in truths, 6422. Hatred, in the spiritual sense, is the aversion and dissent existing between truths and falses and between goods and evils, 9257; the words of the Lord (Luke xvi. 13) br. ex. 9265. Father, and mother, and wife, and children, and brethren, and sisters, and his own soul, to be hated by the disciple of the Lord, denotes evils and falses in their order, and the whole proprium or self-hood of man to be shunned, 10,490. See Love of Self and the World (LOVE).


963


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 964

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 964

       HAVEN, OR PORT, OR HARBOUR, a [portus], denotes the station where scientifics terminate and commence, or where there is a conclusion of truth from scientifics, 6384. See TRIBES (Zebulon).


964


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 965

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 965

       HAVILAH [Chavillah]. The land of Havilah signifies the mind; its gold, good in the mind, 110; its river, intelligence flowing in, 115, compare 3273-3277, and 1951. Havilah, the son of Cush, signifies knowledges of spiritual things under the head of Seba, 1168-1170. See SEBA. Havilah, the son of Joktan, only occurs in the genealogy of Shem, where it denotes a specific ritual of the Hebrew church; the Sheba and Havilah, so often mentioned in the Word, being of the stock of Ham, 1245. See EBER.


965


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 966

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 966

       HAUGHTINESS. See Love of Self and the World (LOVE).


966


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 967

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 967

       HAZARMAVETH [Chazarmaveth], one of the sons of Joktan, signifies a ritual of the Hebrew church, 1245-1247. See EBER.


967


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 968

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 968

       HAZEL, the [corylus], denotes natural truth, 4014.


968


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 969

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 969

       HAZO [Chaso]. See NAHOR.


969


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 970

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 970

       HAZOR, KINGDOMS OF [chazoris regna]. See KEDAR.


970


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 971

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 971

       HEAD [caput]. In ancient times the head was understood to denote what is supreme; the breast, what is above the earth; and the belly, what is proximate to the earth, 247. The head and face denote celestial and spiritual things; the breast, their derivatives, such as charity and mercy, or rational things, 259, 2162. The head denotes what is superior or interior, by which inferior things are ruled, as those of the body by the head, 3728. When the whole heaven is represented in form it appears as one man, of which the head represents the inmost or celestial heaven, the body the middle or spiritual heaven, and the feet the ultimate or natural heaven, 5328, 4938, 4939. The head denotes the interiors, especially of the voluntary part or will, because in the head are the principles of all substances and forms; hence, it is the seat to which all sensation tends, and the source from which all action is derived, 5145, 9656. The head denotes the interior man in contradistinction to the body or exterior man, 6188, ill. 7859; or interior principles compared with exterior, 6436. The head denotes the celestial state of which wisdom is predicated; a crown of gold upon the head, the good of love, 6524. The interiors of man are denoted by the head, the exteriors by the tail; and man divests himself of human nature and puts on the nature of a beast unless the interiors be kept elevated, 6952, compare 7442. The head denotes spiritual things; hands, the interior of the natural; and feet, the natural, ill. 7442. The head is the supreme; and the supreme in the spiritual sense is the inmost, 7859, 10,181, 10,184. The head denotes the truth that man makes the essential of his faith, thus the truth of his faith, br. sh. 9166. The head denotes the interiors, because it is the superior part of the body, and because the principles of sense and motion are seated there, br. ill. and sh. 9656, ill. 9914. The head denotes the whole man, because all will and understanding, and all effects in the body, proceed from the head, 10,011, 10,044. The procedure of the nerves, and c., by means of the neck into the body, and their action upon the organs according to the determination of the will, correspond to the procedure and influx of the powers and forces of the celestial kingdom, or head of the grand man, ill. 9913, 9914. The influx of celestial good and brotherly love, or the procedure of good from interiors to truths in exteriors, is denoted by oil running down from the head of Aaron upon his beard and upon his garments, 9806. The anointing of the head in Aaron's inauguration represented divine good in the whole human of the Lord, for when the head is anointed the whole body is understood, 10,011. Oil poured upon the head of a stone or statue, was to represent good as the superior of truth, and truth as nothing without good, 3728. Jehovah's descending upon the head of the mountain, denotes the inmost heaven where he is more immediately present, 8826, 8827. The glory of Jehovah like a fire in the head of the mountain, denotes divine truth in that heaven resplendent from the good of love, 9434. Moses to ascend to the head or summit of the mountain to receive the law, denotes the beginning of a new revelation from the inmost heaven, 10,606. The head of Jacob's ladder reaching to heaven, denotes the communication open between the lowest truth and the highest, which is the divine in heaven, 3699, 3700. The tower of Babel with its head in heaven, denotes the love of self profaning all that is holy, and opposed to celestial love, 1307. To have the head in heaven is predicated of the spiritual man who is in internal love; the head in hell is the contrary, when the loves of self and the world are delighted in, 8995. Infernal spirits only descend to a greater depth in hell when they desire to lift up their heads into heaven, 1307. The head of Pharaoh's butler lifted up, denotes the elevation of those towards interiors who have been vastated by the infestation of infernal spirits, 5124. To lift up the head was a formulary of judgment either to life or death and denotes what is concluded, either from Providence or foresight, 5124, 5155, 5162. To swear by the head is predicated of the confirmation of that which man believes to be true from the proprium, the words of the Lord fully ex. and ill., 9166. The custom of putting the hand upon the head in benedictions and inaugurations is derived from ancient times, and it was instituted because the head is where the intellectual and voluntary faculties are, and the body where act and compliance is, 6292, ill. 10,044. See HAND (3). The paschal lamb to be washed whole, the head of it upon the legs of it upon the middle of it, denotes the good of love imbued from inmost to outermost, 7859. The ram of impletion cut into pieces, and the intestines washed, and the legs, and their being put upon the pieces and upon the head, denotes the purification and arrangement of the exteriors under the interiors, and all under the inmost, 10,048-10,051. The baker of Pharaoh with the perforated baskets upon his head, denotes the interiors of the voluntary part without the distinctions or degrees formed by conscience, ill. 5144, 5145. The head or first of the months denotes the principal of all states, or the beginning from which they afterwards proceed, 7827, 7828. The head of the serpent denotes the dominion of evil or love of self, 257, 2219, ill. in contrast with the tail of the serpent, 6952. Israel bowing himself upon the head of the bed when about to die, denotes man in the state immediately before regeneration turning to the interiors of the natural mind, 6188, compare 6176. When man is resuscitating two angels sit at the head, 172-174. Those spirits are situated above the head in the world of spirits who aspire to high things, 1276. They who teach, and they who suffer themselves to be taught, appear above the head, they who act prudently and tacitly under the back part of the head, 4403. Other spirits described who act into the head, and some who desire to explore the thoughts, and c., 5180.


971


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 972

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 972

       HEAL, to [sanare, curare]. Physicians, medicines, and c., denote the means of preservation from evils and falses, which are the truths of faith, ill. and sh. 6502. The leaves of the trees seen in vision by Ezekiel are said to be for healing, because leaves correspond to truths, briefly, 885; more particularly, 6502. To heal is to cure and purify from evils, and also to preserve from them; hence, the Lord himself is called the healer or physician, sh. 8365. The curing and healing of disease denotes the restoration of spiritual life, because disease and sickness correspond to the internal state of man when he declines from the truth to the false and from good to evil, ill. and sh., 9031. To heal is to amend and restore, sh. 9163. The healing of the interiors is effected by the communication and reception of divine virtue, which is represented by contact, and especially by the touch of the hand, ill. and sh. 10,023. The healing of the interiors is salvation, 10,023. The healings of diseases by the Lord when he was in the world, denote healings of the spiritual life, and thus salvation, by the removal of evils and falses of various kinds, 8364, 8495, 9086, 10,083, 10,360. The healings of disease by the Lord were done on the Sabbath days, because the Sabbath represented his conjunction with the human race, 8495; ill. and sh. 10,360, and thus the conjunction of good and of truth from him, 9086. They only were healed who had faith, because spiritual life can only be communicated by truths when the divine can be in them, and that can only be when he is acknowledged in them from the heart, ill. 10,083. A healing virtue is ascribed to the balm of Gilead, because it denotes interior truths, 4748, and the first conjunction of good and truth, 4117, 4124, 4255. See GILEAD.


972


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 973

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 973

       HEAP, a [acervus, cumulus], denotes good, because the ancients made heaps upon which they ate together, and afterwards built altars to represent the good of love, 4192-4195. A heap as a testimony denotes the confirmation of good by truth, 4197, 4204. A heap of corn denotes truth and good received; standing corn, or field, truth and good in conception, 9145, 9146. Heaps of frogs denote falses conglomerated together in the natural mind, 7408. Heaps of corpses and no end of bodies, denote evils and those who are in evils, innumerable, 6978.


973


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 974

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 974

       HEARING, HEAR, to [auditus, audire]. The ear denotes obedience, and the correspondence from which its signification is derived is involved in the word to hear, and still more in the word to hearken 2542. To hear is predicated of affection; to see, of thought, 2641. Hearing affects the will as well as the understanding, and has a persuasive influence, 3869, particularly ill. 5077. The ideas which enter by hearing are turned into visual images, similar to those which enter by seeing, 4408, ill. 8361. The correspondence, influx, and communication of thought is with speech, and of the apperception of thought with hearing, ill. from experience, 4652. The sense of hearing corresponds to the affection of learning and to obedience, 4404. To see with the eyes is to understand and have faith; to hear with the ears is to be in obedience, 2701. To hear, generally, denotes to obey, 2542, 2932, 2963, 3684; because what is heard passes into the internal sight or understanding, where it is taken up by the Will and transmitted into act, 8361. It also denotes to perceive, 3163, or apperceive, ill. 5017, 5254, 5477; in its full sense, to perceive, to understand, and to have faith; but this when conjoined with doing, 8361. On this account it denotes hope, briefly ill. 7065. To hear also involves the signification of what is communicated, 5032, and what is received, 5475, especially by faith and obedience, 7216, ill. 10,199. Not to hear and not to be heard, denotes what is not obeyed or received, and hence aversion, 5001, 5471, 5475, 7216, 7794. To hear signifies reception in various senses according to the subject predicated; thus, to receive in the memory and be instructed, to receive in the understanding and believe, to receive by obedience and do, sh. 9311, compare 2920, and the subject there treated of. To hear also denotes influx because nothing can be received or perceived but what flows in; hence, in the supreme sense, it denotes life, 3507, 9926. To hear the voice of the Lord, denotes instruction concerning the precepts of faith, and reception, 9311. To hear or hearken, predicated of one hearkening to his parents, denotes obedience from affection, 3684. Hearing predicated of God or the Lord, denotes that he brings aid, 2691-2694, 6852; and hence his providence, 3869, 3966; and divine love, 3954. To hear, in the supreme sense, denotes providence; and to see, foresight, sh. 3869, end. To hear, in the internal sense, denotes the will of faith; in the interior sense, obedience, 3869. God has judged me and has also heard my voice, signifies, in the supreme sense, justice and mercy; in the inmost or internal sense, the holy principle of faith; in the external sense, the good of life, 3921. The spirits who correspond to the sense of hearing are in simple obedience, and are not given to reasonings about things said by others, 4653. Spirits are not always organically or bodily present in the place where they appear to be, ill. by the phenomena of hearing and sight, 1378. Spiritual hearing is perceived in the same sensorium as natural hearing, but it flows in by an internal way, and hence can only be heard by those in whom the internal way is opened, ill. from experience, 1635. Seriatim passages on the correspondence of hearing and of the ear with the grand man, 4652-4660. See EAR.


974


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 975

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 975

       HEART, LUNGS [cor, pulmones]. The heart and the lungs are the sources of all motion in the body, and also of all external action and sensation, 3635. The heart is moved by influx from the celestial heavens, and corresponds to celestial things, the chief of which is love to the Lord; the lungs receive influx from the spiritual heavens, and correspond to spiritual things, the chief of which is charity towards the neighbour, 3635. The ancients compared love and charity to the heart, faith to the lungs, 1843. The breast, which contains the heart and lungs, corresponds to divine celestial and divine spiritual love, 3858. There are four general operations from the influx of heaven with man. 1. Into the brain, or the organs of reason there. 2. Into the respiration of the lungs. 3. Into the systolic and diastolic motions of the heart. 4. Into the kidneys, 3884. The influx into the heart is by regular pulsations, and the times of the pulse are about three to every respiration; yet they are so governed that the alternate pulses of the heart insinuate themselves into the alternate respirations of the lungs, 3884. It follows, that there is a pulse of the heart and a respiration common to the whole heaven or Grand Man, 3884. The common pulse of the heart and common respiration of heaven were observed by the author; the latter compared with his respiration was as three to one, 3885. There are numerous less universal pulses and respirations in heaven, according to the societies and to the states of their faith and love, 3886, 3887. The cardiacal pulse of those who belong to the province of the occiput observed by the author, and particularly of the celestial and spiritual there; the moments of the celestial pulse compared with the spiritual, in this case, were as five to two, 3886. The pulse of the celestial flows into the pulse of the spiritual, and thus goes out and passes into nature, 3886. The discourse of the celestial angels is not heard by the spiritual, but is perceived by them as a pulse of the heart, 3886. In heaven there are two kingdoms, the celestial and the spiritual; they who are celestial belong to the province of the heart, they who are spiritual to that of the lungs, 3887, 4931. There are two similar kingdoms corresponding to these in the world, consisting of all those who are in good, and the good of faith from the Word, and by whom the church is formed, 9256, especially 9276 and citations. It is the inmost heaven v which corresponds to the heart and also to the cerebellum, and the middle heaven that corresponds to the lungs and the cerebrum; the societies between them correspond to the cardiacal plexus and the medulla oblongata, 9670. The heart rules in the body and all its parts by the blood-vessels, and the lungs by respiration; hence, in every part of the body there is like an influx of the heart into the lungs, but according to form and state in the parts, 3887. It is from this influx and conjunction that all sensation and action exists in the body; hence, there is no commencement of corporeal sensation and action until the lungs are opened by birth, 3887. The influx of the heart into the lungs is like the influx of the good of love into the truth of faith, and all sensation and motion in the spiritual world is derived from the latter; hence the correspondence between them 3887-3890. The heart corresponds to the will, which is the subject of good, and respiration to the understanding, 3888, 9050, 9818. Experience concerning the correspondence of the heart with those things which are of love, and of the lungs with those things which are of faith, 3889: the whole subject seriatim, 3883-3896. The heart has reference to whatever proceeds from the will, and hence good, 4112, 5887, 6578; the lungs, the respiration, or spirit, to the understanding, 5887, 9818. Heart, in the genuine sense, denotes the good of celestial love; in the opposite sense, evil, or the infernal love of self, 7272, 7542, 8135, 8288. The heart denotes the will, or the love, which makes the life itself; hence, it denotes what is inmost, ill. 7542. Whatever is said to enter into the heart, or come from the heart, is predicated of the will, ill. and sh. 8910, briefly 9113, 9114. Heart and soul, which are so often mentioned in the Word, denote the life of love and the life of faith, ill. and sh. 9050, 9818; or the new will and the new understanding, 2930, ill. by the implantation of truth, forming as it were new fibres, 3470. Heart is predicated of the divine good or mercy; soul, of the divine truth with man, 9050. The reciprocal communication between good in the will and truth in the understanding is as that of the heart and lungs, ill. 9300, briefly ill. 9495. The motion of the heart and the forces of the cerebellum are not subject to the control of the will, but rule the voluntary forces, keep them within limits, and continually restore the order and arrangement which are disturbed by the action of the will, ill. 9683. The heart denotes the will; to speak to the heart, influx into the will, and hence confidence, 6578. From the heart and soul, denotes from all the will and understanding, 2930. To be in the heart, denotes what is internal and proceeds from good; to be in the mouth, what is external and proceeds from truth, 3313. The heart supported with nourishment, denotes the celestial state with somewhat natural adjoined to it, 2166. The heart not set to a thing denotes inattention or disobedience, 7342. The heart hardened and fixed denotes obstinacy predicated of evil, 7272, 7300, 7305, 7338, 8135. The heart failing denotes fear, 5501, which precedes a change of state, 3718, 4249, 4256, 4341, 5662, 5681. The heart converted or turned, denotes a mutation of state, 8143. The heart stolen away denotes a change of state as to good, or the will deprived of what is dear to it, 4112, 4113, 4133. A clean heart, denotes the will averse to evil; a broken spirit and a broken heart, a state of temptation both in the will and understanding, 9818. Anxiety is predicated of the heart or will; anger or vexation of the understanding, 5887, 5888. They whose hearts are elate cannot receive good, 2715, ill. by worship, 9377. Pharaoh in the heart of the sea, denotes the evil unable to emerge from the falses of the love of self, 8288. The names of the sons of Israel carried upon his heart by Aaron, denotes the eternal preservation of all good and truth from divine love, 9900-9902. Generally, that the heart denotes the love and the will, 10,156, ill. 10,336. See LOVE, WILL, GOOD, SOUL, RESPIRATION. When man is raised up into eternal life the province of the heart is kept by celestial angels, 170-176.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 976

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 976

       HEAT [aestus]. See FIRE.


976


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 977

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 977

       HEAVEN [coelum]. 1. The want of knowledge concerning heaven. How very general and gross the ideas are that are usually entertained concerning heaven and its happiness; examples from experience, 449-458. Some suppose heaven to be on high, and that its happiness consists in ruling what is beneath them; but heaven is everywhere where there is love and charity, thus it is not on high but within man, 450; ill. 8153, from experience 3884. Some suppose heaven to consist in the exercise of sovereign power; but heaven is the Lord's kingdom, and all such are rebels against his authority, 451. Some are so gross as to suppose that the mere admission into heaven, as by a door, procures them heavenly happiness, 453. Some suppose that it consists in a life of ease and in being served by others, but all the felicity of the angels is from an active life of use and the goods of charity, 454, 6410. Some suppose that it consists in a lumen of glory surrounding them like the golden rays of the sun, but they could not long endure the tedium of such a state, 455. Some suppose that it consists in praising and celebrating the Lord, but the Lord has no need of praise, but desires the goods of charity, and gives felicity according to such goods, 456. Some suppose that heaven is alike for every one, but no two have a heaven exactly similar, yet all their varieties are so arranged as to make one; the various joys reckoned to the number of four hundred and seventy-eight in the first heaven, 457. Nearly all are ignorant what heaven is, and that it consists in mutual love and its satisfactions, 537, 540, 547.

2. General form of doctrine concerning heaven in the seriatim passages, 10,714-10,724. Love to the Lord and charity towards the neighbour make heaven, as their opposites, which are the loves of self and the world, make hell, 2041, 3610, 4225, 4776, 6210, 7255, 7366, 7369, 7490, 8232, 8678, 10,455, 10,741-10,747. Love and faith constitute life, 10,714. The love of good and the faith of truth make the life of heaven, as their opposites the life of hell, 10,715. The divine proceeding of the Lord makes heaven, and heaven is with every one according to the reception of love and faith from him; such also come into heaven after death, 10,716, 10,717. They who have heaven in themselves will good to all for the sake of good and truth; they who have hell in themselves are in the will of evil, 10,718. Heaven is in the internal, thus in thought and will, and therefrom in the external, but it does not consist in the external without the internal, 10,719. In the other life the internal is laid open, whereby it is rendered evident whether heaven or hell is in it, 10,720. The love of the Lord and the neighbour, and the faith thence derived, which make heaven, are both from the Lord; and they have in them heavenly felicity, 10,721, 10,722. In the heavens there is a communion of all goods; the peace, the intelligence, the wisdom and the felicity of all are communicated to every one, and of every one to all, yet in every case according to reception; hence their so great happiness, 10,723. They who are in the loves of self and the world do not apprehend these things, and that the happiness derived from them exceeds all human understanding, 10,724.

3. Admittance into heaven. No one can be admitted into heaven unless there is some innocence in him, 4797. It is dangerous for any one who is not interiorly prepared to come into heaven, 537-539, 784. The evil cannot even approach heaven, or endure the presence of an angel; the case of a certain adulterer, 539, 1271, 1397, 1398. The infernals cannot enter heaven on account of the contrariety of spheres, 10,187. They who are in the life of evil, cannot even be prepared for heaven by instruction and eye-witness of its state, for when man has entered the other life there is nothing in the understanding but what flows from the will, 2401. They who are principled in good are admitted into heaven, some more slowly, some more quickly, and some immediately after death, 317-319, 1112. In some instances the external senses and faculties of souls recently come into the world of spirits are laid asleep, that they may be admitted into heaven for a short season, 1982. They who are upright, but who are ignorant of the nature of heavenly happiness, are not elevated into heaven before they are instructed in the knowledges of good and truth, briefly, 189, ill. 1802. They are first admitted into the paradisiacal heavens, which exceed all human imagination, and they are instructed that heaven does not consist in such things; then they are admitted into states of interior gladness; then into the state of peace in heaven; and at length into the inmost sense of its innocence, 540, 544. Admission into heaven is nothing but reception in some angelic society, which goes on to eternity; what is meant, therefore, in the parable, by the door being closed, by their wanting oil in their lamps, and knocking, and c., 2130. The process of admission into heaven appears like a progress from one society to another, until they are conducted from their own freedom to one which accords with their state as to mutual love, 2130, 2131. In heaven there are both rich and poor; how it is to be understood therefore that the miserable and they who have suffered persecutions shall enter heaven, 2129. The state of those who come into heaven after vastations described, 2699. That evils and falses are removed from them, 9330. That the being rejected from heaven and cast into hell, in consequence of not having on a wedding garment, denotes the state of the deceitful and hypocritical, 2132; see below, 9961.

4. The happiness and peace of heaven. There are not only distinct degrees of happiness in heaven, but they are such that the inmost happiness of one degree is scarcely equal to the most outward of another, 543. The softness and sweetness of heavenly happiness, and the ineffable variety with which it is perceived exceeds all description; from experience, 545, 546. In heaven there is a most exquisite perception and communication of all thought and affection, thus the happiness of each is imparted to all, and of all to each, 549, 10,723. The happiness of heaven increases according to the increase of numbers, because the unanimity thus becomes stronger, 2130. The happiness of heaven consists in doing good without a thought of recompense, and it vanishes as soon as the idea of reward enters, ill. 6391, sh. 6392. Heavenly happiness is derived from heavenly loves, and flows from the interiors towards the body; how rarely it is perceived in the body in consequence of other delights obstructing, 6108. All gladness and happiness in heaven, even to the least particular, flows in from the Lord, from experience, 551, 552; and seriatim, 449-459, 537-546, 547-553. Peace in heaven is from the divine inmostly affecting all good and truth in those that dwell there with blessedness, thus its effects commence from the inmost and first substances in a manner which is incomprehensible to man, 92, 3780, 5662, 8455, 8665. Peace in heaven is like the spring-time or day-dawn on earth, which does not affect by sensible varieties but by a universal sweetness flowing into all perception, and imbuing every object, 5662. It is impossible to describe the peace of heaven by any comparison with the contentment, tranquillity, and gladness experienced in this world, for it exceeds all sense, 8456. The state of heaven is compared to a marriage, because conjugial love is heaven itself with man, and is the fundamental of all loves, ill. 9961.

5. The distinction of heaven into kingdoms and societies. The whole heaven is distinguished into two kingdoms called celestial and spiritual, 3887, 4138. The celestial kingdom is formed by the superior heavens; the spiritual by the inferior, 10,068. The inferior heavens are born from the superior like sons from a father, 10,068, and citations. The two kingdoms are conjoined together by angelic societies, called celestial-spiritual, 6435, from experience, 4047. The spiritual kingdom is preserved in order by the celestial, by the medium of which it receives influx from the Lord, 3969, 6366. There are three distinct heavens, the inmost or third, which is the habitation of angels; the middle or second, which is the abode of angelic spirits; and the ultimate or first, which is the abode of good spirits, 459, 684, 9594, 9741, 10,270. Each of the three heavens is distinguished as celestial and spiritual, 459; or internal and external, 9741. The external of each heaven is as a court introducing to its internal, and the ultimate heaven is as the court of the middle and inmost, ill. 9741. The ultimate heaven is distinguished into many heavens, 4528. The three heavens and their angels are subordinate to one another, but it is not a subordination of empire, for it is not felt or known except when they reflect upon it, 1752, 1802. The three heavens are according to the three senses of the Word, and the three orders of good, celestial, spiritual, and natural, 4279, 4286, 4939, 9933, 9992, 10,005, 10,017, 10,270. They are opened in man according to the life of good; the first by a life according to the truths of faith from the Word, the second, by a life according to the goods of charity; and the third, by the good of mutual love and love to the Lord, 9594. There are infinite varieties in heaven according to the varieties of which these goods are susceptible, and their qualification by truths, 684, 699, 960, 3744, 4005, 5598, 7236, 7833, 7836, 9002. It is by its particular good that every society in heaven and every angel in a society is distinguished from all others, 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836. It is by the reception of the good of love from the Lord, whereby the Lord leads them as one man or angel, that the whole heaven, which consists of myriads of societies of angels, is made one, ill. 9613, 457, 3986. It is by their first forms, in a heaven proximate to the Lord, and above the inmost angelic heaven, that the whole human race is conjoined with the Lord, and kept most present with him, 1999. One heaven also serves for the reception of another, and the last receptacle is man, with whom divine order is in ultimates and through whom it passes into the world, 4618 compare 3739.

6. Good and truth in heaven. The angels of heaven acknowledge all good to be from the Lord, and heaven is formed by good flowing in from him, not by anything of their own, 9338, 10,125, 10,151, 10,157; compare 1802, 3951, 8478. All good that is good, all truth that is truth, and hence, all peace, love, charity, and faith are from the Lord, and he who does not perceive that it is so cannot be in heaven, 1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904. The arrangement of goods and truths and the arrangement of heaven are the same, for they correspond together; thus a regenerate man is a little heaven, and heaven is a grand man, 1900, 1928, 3584, 3612, 4154, 4302, 5704, 5709, 8370, 9473, 9670, 9673, 9680, 9682, 9683, 9741, 9812, 9873, 9891, 10,270. The heavenly form transcends all intelligence, but divine good proceeding from the Lord creates it, and all affections of good and thoughts of truth flow according to it, 9877, 9931. All things impressed on the memory with the good, and especially on the interior memory, are in the heavenly form, not only the goods and truths of faith, but scientifics, 9931. Truths with a regenerate man are disposed into series according to the arrangement of angelic societies, ill. 10,303. Goods and truths are so real that a spirit is nothing but the goods and truths that a man had acquired in the world, and yet it appears in human form, ill. 10,298. It is good that forms the faces of the angels, and their indefinite varieties are derived from the truths in which goods form themselves, ill. 7236. It is goodness and charity itself which is effigied in their faces, and their fairness exceeds all human imagination, 553, compare 3080, 3388. All the beatitude and felicity that man can enjoy in heaven is from good in truth, not from truth only, 2434. Truth itself with the angels, thus, all their wisdom and intelligence are from mutual love and the love of the Lord, for hereby they are in the very principles and springs of all things, thus in ends and causes, 2572. It is according to good, or the genius of the inhabitants for good, that the heavens are arranged and distinguished, and this arrangement extends to the most minute different. 7833, ill. 7836. The arrangement of the heavens is effected by divine good, 5704. Divine good itself is far above heaven, its proceeding in heaven is called celestial divine good, 8758; see below, 9810, 9995. Divine truth from the Lord makes heaven, 9408; but divine good is contained in divine truth, 8309; see below 9995. The celestial kingdom of heaven is where divine good from which divine truth proceeds is principal; the spiritual kingdom, where divine truth which contains divine good is principal, ill. and sh., 5313; ill. and sh., 5922. The good of the celestial kingdom is the good of love to the Lord; that of the spiritual kingdom, the good of charity to the neighbour, 3691, 3969, 6435, 9468, 9680, 9780. The two goods that are in the inmost heaven are the good of love to the Lord and the good of mutual love; those of the middle heaven are the good of charity towards the neighbour and the good of faith, 9468, 9680, 9683, 9780. Internal goods succeed and follow each other in order through the internal and external of the inmost heaven, and through the internal and external of the middle heaven; inmost of all is the divine good proceeding from the Lord's divine human, which is in the good of love or innocence, ill. 9473, 9741; ill. by the stones of the breastplate, 9873. The Lord is present in heaven by influx, and they are its nearest recipients who are in the good of love, more remotely, they who are in the good of charity, and more remotely still, they who are in the good of faith or good of life, 9682. Divine truth proceeding from the Lord and received in the voluntary part is called celestial good, received in the intellectual part spiritual good, 9810, 9811; ill. 9995. The angels of the celestial kingdom are they who receive the divine proceeding in the voluntary part; the angels of the spiritual kingdom, they who receive it in the intellectual part, 5113, 6367, 8521, 8910, 9811, 9995, 10,124. Celestial divine good, which makes the third or inmost heaven, is the good of love to the Lord; spiritual divine good, which makes the second or middle heaven, is the good of charity towards the neighbour; and natural divine good, which makes the first or ultimate heaven, is the good of faith and obedience, ill. 9812, 10,005, 10,017, 10,270; variously ill. 4279, 4286, 4938, 4939, 9992, 10,068. All truths and goods that are in heaven are from divine truth proceeding from the divine good of the Lord, thus, divine truth received by the angels of the celestial kingdom is called celestial good, and received by the angels of the spiritual kingdom, spiritual good, ill. 9995. The divine proceeding is called truth, because it appears as light to the angels, but the heat is within the light, which makes it good, 9995. The varieties of the states of good and truth in heaven are as the varieties of the states of heat and light in the world; for heat in heaven is the good of love from the Lord, and light in heaven is the truth of faith from the Lord, 10,200. The infinite variety of heaven consists in the variety of good and good is formed thus variously by truth, 3744, 4005, 7236, 7833, 7836, 9002. The divine good of the Lord is one only good, but it is distinguished into celestial and spiritual from reception, comparatively as heat and light from the sun are varied by the different regions of the earth, and c., 10,261. Influx from the Lord's divine human into the good of the inmost heaven is received immediately; into the good of the middle heaven it is both immediate and by the mediation of celestial good; and into the good of the ultimate heaven it is both immediate and mediate, 10,270. See INFLUX. The only good that reigns universally in heaven is the good of the Lord's merit and justice, thus the divine human, briefly sh., 9486, briefly 9635, ill. and sh., 9715, compare 9310. All in heaven are conjoined according to the affinities of goods and truths, for such is the extension of all things of love and faith that the superior heavens are united thereby to the inferior and man with heaven, ill. 9961. The extension of heaven is to the limit of every one's good, 8794. The Lord is in every man as in his heaven when he is in good with him, for good is the heaven of man, and it is by good that he is associated with the angels of heaven, 8269.

7. Heaven and the human form. The internal man is called heaven, the external earth, 82, 1733. Man is called heaven in the Word, because he becomes a little heaven by regeneration, 1900. Heaven is not in any situation on high, but within man, in whatsoever place he is, from experience, 3884, ill. 8153. Heaven being within man, it is possible for him, when it pleases the Lord, to come into heaven without being separated from the body, 3884. He who receives heaven in himself while he lives in the world, comes into heaven after death, 10,717. The man of the church is a heaven in the least form, for his interiors are disposed according to the image of heaven in the greatest, and hence to its reception, 911, 978, 1900, 1928, 3624-3631, 3634, 3637, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9594, 9632. Heaven is as one man before the Lord, and also the church, ill. 9276, and citations. The internal of man from his creation is formed to the image of heaven, and the external to the image of the world, 3628, 4523, 4524, 6013, 6057, 9279, 9706, 10,156, 10,472. The Lord alone is a man, and those only are men who receive the divine from him, and so far as they receive it, 1894, 8547. The angels are human forms because they are forms of love and charity, or recipients of divine order from the Lord, and their forms are beautiful and perfect according to the degree of reception, 322, 553, 1880, 1881, 3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, 10,177, 10,594. The form of heaven is from the angels, 553. The whole heaven corresponds to the divine human of the Lord, and from this correspondence it appears in form like a man when viewed in one complex; hence heaven is called the Grand Man, 1276, 2996, 2997, 3624-3649, 3741-3750, 4218-4228, 4625. In virtue of this form, all the members of the human body are in correspondence with heaven or the Grand Man, from experience, 2996-2998, 3021, 3624-3649, 3741-3750, 3883- 3896, 4039-4055, 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, 10,030. The heart and its system corresponds to the celestial kingdom of heaven; the lungs and its system to the spiritual kingdom, hence in heaven there is also a universal pulse, like that of the heart, and a respiration like that of the lungs, but interior, 3635, 3884-3887, 9276, 9670. See HEART. The angels of the inmost heaven correspond to the province of the heart and the cerebellum, those of the middle heaven to the province of the lungs and the cerebrum, and those which unite them to the cardiacal plexus and the medulla oblongata, 9670. The celestial kingdom corresponds to the voluntary faculty of man as receptive of good; the spiritual kingdom to the intellectual faculty as receptive of truth, 9835. The three heavens into which these kingdoms are discriminated correspond to as many degrees of life in man, and hence they are opened in him after death according to his life, 3747, 9594. The head corresponds to the highest of the three heavens, the body to the middle and the feet to the lowest, 4938, 10,005. The brain is formed in correspondence with the fluxion of heaven, and its interior form; hence man is the only medium by which there is ascent from the world into the heavens, and descent from the heavens into the world, 4040-4042, compare 3884. The affections and thoughts of man, when he is in order, flow according to the stupendous form of heaven, 9877, 9931. Heaven, properly so called is the divine proceeding formed in its recipients, and constituting the common form thereof, which is that of a man, 7268, compare 4724, 9144, 10,196. See MAN.

8. The Lord in heaven. In the whole heaven, they acknowledge no other father than the Lord in whom is the Divine Trinity, 14, 15, 1729, 2004, 3038, 5256, 9303. This trinity consists in the divine itself which is called Father, the divine human which is called Son, and the divine proceeding which is called the Holy Spirit, 2149, 2156, 2288, 2321, 2329, 2447, 3704, 6993, 7182, 9303, 10,738, 10,822, 10,823. It is the divine human by which the divine flows in into heaven and makes heaven, 3038, ill. 7211, compare 2288, 2329. Whatever is received from the Lord is divine, and the divine of the Lord makes heaven, 10,716, 10,721. The universal heaven has reference to the Lord, and hereby derives all its order and union and felicity, 551. The Lord is the common centre of heaven, and all the angels are in aspect with him, and thus in his presence, 3633, ill. 9489, 9828, 9861, 10,130, 10,146, 10,189, 10,420, 10,702. All who are out of heaven turn their faces away from the Lord, 9864, 10,130. It is not the angels who turn their faces to the Lord, but the Lord who turns them to him, 10,189. It is not the Lord who is absent from the evil, but the evil are absent from the Lord, ill. 10,146. It is not the good that are present with the Lord, but the Lord who is present with them because they receive him, 9415. The presence and conjunction of the Lord with the angels is according to the reception of his holy proceeding, or the good of love and charity from him, 681, 904, 2658, 2886-2889, 3001, 3741-3743, 4198, 4206, 4211, 4320, 4525, 6832, 7042, 7211, 8819, 9128, 9680, 9682, 9683, 10,106. There is no conjunction with the divine itself in heaven, but only with the divine human, 4211, 4724. There is no other heaven but that of the Lord, and though evil spirits seek another they do not find it, 458, 2751, 7086. The Lord is the all in heaven and the life of heaven, 7211. All power in heaven and in earth is the Lord's, for as he governs heaven, he governs all things that depend therefrom, 1607, 2026, 4523, 4524, 10,089, 10,827. The angels of heaven acknowledge all good to be from the Lord, and that he dwells in his own with them and not in their proprium, 9338, 10,125, 10,151, 10,157, compare 3951. When angels are mentioned in the Word, the Lord or somewhat divine is understood and from the reception of the divine proceeding they are called gods, 1925, 2821, 3039, 4085, 4295, 4402, 7268, 7873, 8192, 8301, 10,528. All who are in heaven, and thus with the Lord are also said to be in the Lord, 3637, 3638; observe in particular 2520. The Lord is the sun of heaven and appears as a sun, 1053, 3636, 3638, 3641, 4060, 5097, 8644. The divine good, proceeding from the Lord as a sun, surrounds all heaven, every society in heaven, and every particular angel, 9490 and following numbers, compare 9534. See SPHERE. The Lord appears as a sun to those who are in his celestial kingdom or in love to him, and as a moon to those who are in his spiritual kingdom or charity to the neighbour, 1053, 1521, 1529, 1531, 1837, 1861, 3636, 4696, 7083, 7173, 7270, 8812, 9684, 10,130, 10,809. He appears as a sun at a middle altitude before the right eye, and as a moon before the left eye, 1531, 4321, 7078, 9684. Where he appears as a sun is the east of heaven, where he appears as a moon, the south, 9684. The divine plenum or proceeding in heaven is not the divine itself of the Lord, for that is far above heaven, 7270, 8760. The love first proceeding from the fire of the Lord's love does not enter heaven, but appears like a radiant belt around the sun, 7270. The angels are veiled as with a thin cloud, lest the influx of the ardent love of the Lord should injure them, 6849. The influx from the Lord proceeds immediately to each heaven, and also mediately by one heaven into another, 9682, 9683. The divine proceeding in the spiritual kingdom is like the divine in the celestial, but it is unlike as to reception, 10,068. The Lord appears to every one, whether in heaven or out of heaven, according to their own quality, 1861, 4198, ill. 4206. The Lord as to the divine itself which is called the father, and as to the divine human which is called the son, is divine love or good, but the Lord as heaven which is below the Lord as a sun, is divine truth, 10,196. The divine truth proceeding from the Lord in heaven is Man; hence heaven is a Grand Man, and this from influx and correspondence, 9149 and citations, compare 4724. The sun of heaven, like the sun of the world, is immoveable and makes no change of state by any circumgyration of its own; all its apparent mutations are from the states of the angels, 8812, compare 2242. See LORD. A glorification of the Lord heard in heaven, 2133.

9. Conjunction of heaven with the world, etc.-All things that are in the world and its three kingdoms correspond to the celestial things that are in heaven, or the things of the natural world to the things of the spiritual, 1632, 1881, 2758, 2896, 2987-3003, 3213-3227, 3349, 3483, 3624-3649, 4044, 4053, 4366, 4939, 5116, 5377, 9280, and citations of seriatim passages. Everything in nature and the world is produced by the influx and presence of the things of the heavenly world, 1632, 1881, 3349, 3483, 4044. Such influx illustrated, 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9110, 9111. By the correspondence between them, the natural world is conjoined with the spiritual, 5377, 8615. In virtue of this correspondence all nature is a theatre representative of the Lord's kingdom, 2758, 3000, 3483, 4939, 9280. The universal principles to which all things in heaven and the world that are united by correspondence have reference, are good and truth, 2451, 3166; ill. 3704, 4390, 4409, 5232, 7256, 10,122, 10,555. The Word is written by mere correspondences, and hence all its contents to the most minute signify things heavenly and spiritual, 1401-1405, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2567, 2763, 2894-2900, 3349 and citations, 3472-3485, 4116, 8615, 9086, 10,687. In virtue of the correspondences by which it is written, the Word is accommodated both to angels and men, 1767-1776, 1887, 2157, 2275, 2333, 2395, 2540, 2541, 2545, 7381, 8862, 10,322. Hence the Word is the means of conjunction between heaven and the human race, 8615, 9408, and citations; 10,131, 10,687, compare 5427, 5428, 5477. Heaven and man are conjoined by the good of love and charity prevailing with those who receive the Word, 9276, 9817. The conjunction is effected by the medium of the internal sense as a whole and by its least particulars, 10,375, 10,632-10,634. Angelic minds are thus conjoined to human minds in so strict a bond that they act as one, 9216. Unless heaven were thus conjoined with the world, the human race would perish, for heaven would recede from them, 10,452, 10,632-10,634. The predictions that heaven shall perish or pass away at the last day, and that there shall be a new heaven and a new earth, have reference to the Lord's kingdom and its renewal, 1733, 1850, 2117, 2118.

Man was so created that he might be in heaven with the angels and the angels with him, at the same time that he is in the world amongst men, 1880. The men of the most ancient church had communication with heaven, but when man became corporeal heaven was closed to him, 784, 1880. Angels and spirits are still present with man as the means of his connection with heaven and the world of spirits, and no one could live unless he were so connected, 687, 697, 2796, 2886, 2887, 5846-5865, 5976-5993. The connection of angels and spirits with man is manifest to him when he comes into the other life, for the societies with which he had lived in conjunction are then shewn to him, 687. Such is the conjunction of heaven with man that the whole of his life flows in by heaven from the Lord, ill. 9276 and citations. It is the light of the sun of heaven that illuminates the understanding of man and makes him rational, 3138, 3167, 4408, 6608, 8707, 9399, 10,569. It is heat from the sun of heaven which is the vital heat of man, proceeding from his interiors, 2146, 5215, 6314, 7324.

10. Appearances, and c., in heaven. All light in heaven is from the Lord as a sun, and is his proceeding divine truth, 1053, 1521, 3195, 3323, 3341, 3636, 3643, 4415, 5400, 8644, 9399, 9548, 9684, 10,809. The state of light in heaven is according to the intelligence and wisdom of the angels, 1524, 1529, 1530, 3339. The differences of light in heaven are as manifold as the angelic societies, for the varieties of good and truth, thus of wisdom and intelligence, in heaven are perpetual, 4414, supported by 684, 690, 3241, 3744, 3745, 5598, 7236, 7833, 7836. All heat in heaven is from the Lord as a sun, and it manifests itself to the internal man by spiritual loves and affections, 3338, 3636, 3643, 5215, 6314. The changes of state as to illustration and perception in heaven are comparatively like the times of day in the world, 5672, 5962, 6310, 8426, 9213, 10,605. There is no state corresponding to night in heaven, but only like the morning twilight, which is from the proprium of the angels, 6110. In heaven one state is never altogether like another, and hence the perfection of the angels, 10,200, which increases to eternity, 4803, 6648. In heaven the idea of eternity has nothing in common with the idea of time, for the angels think without any idea of time and space, 3404; illustrations and reasons, 1274, 1382, 3356, 4882, 4901, 6110, 7218, 7381. Place and space in heaven are appearances according to the interior states of the angels, or the affinities of thought and affection, 5605, 9440, 10,146. All things which appear with the angels are representatives, and heaven is full of them, 1521, 1532-1534, 1619, 1971, 3213-3226, 3475, 3185, 9481, 9576, 9577. The ultimate heaven is in the representatives of the Word, 4442. Representatives from the superior heavens appear in the ultimate heaven, hence there is a heaven there corresponding to the chamber of the eye, and c., 4528. Representatives in heaven are more beautiful in proportion as they are more interior, 3475. Representatives or appearances in heaven are more real and living than similar things in the world, 3485. The beautiful colours which appear in heaven are the variations or modifications of its light; thus they are appearances of truth from good, 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742, 4922, 9466. The garments in which angels and spirits appear clothed are according to truths with them, thus according to their intelligences 165, 297, 5248, 5954, 9212, 9216, 9814, 9952, 10,536: but in the inmost heaven, where they are innocences, they appear naked, 154, 165, 297, 2736, 3887, 8375, 9814, 9960. In heaven there are cities, palaces, and houses in which the angels dwell in more or less magnificence, according to the correspondence of their state, 1116, 1626-1631, 4622. In heaven there appear mountains, hills, rocks, vales, and lands, in all respects like similar things in the world, 10,438, 10,608. Upon the mountains dwell the angels who are in the good of love, upon the hills those who are in the good of charity, and upon the rocks they who are in the good of faith, 10,438, 10,608. The form of heaven is so stupendous as to exceed all human intelligence, but the fluxion of the human brain, its thoughts and affections, are in the same order, 4040-4043, 6607, 9877. Extension and gravity do not exist in heaven, but only their appearances, originating from states of good and truth in the superior heavens, 5658. There is an extension of the all of love and the all of faith from society to society in heaven, also from one heaven into another, and from heaven to man, 9961. All the societies of heaven constantly preserve their situation, and their situation is determined by their differences of love and faith, 1274, 3638, 3639. All in heaven turn themselves to their loves, and the quarters there begin and are determined from the face, 10,130, 10,189, 10,420, 10,702. The eastern quarter is in front, forward from the sun; the south to the right hand, the north to the left, and the west behind, and this in whatever direction the angels turn themselves, 10,189. All consociation and presence of one with another in heaven is according to similarity of loves, and all absence according to dissimilitudes, 10,130. The states of their life in heaven are communicated and transferred into others by the sight and also by the touch of the hand, 10,130. All such communications and also their reception or rejection is according to the loves of those who communicate and of those who receive, 10,130. The communication of thought and desire when it is willed that another should do anything, is in place of command in heaven, for all desire of government in heaven is from the love of serving, 5732. Subordination in heaven is according to intelligence and wisdom, for the love of good makes every one defer to those who are more in the wisdom of good and intelligence of truth than themselves, 7773. All power in heaven is the power of truth derived from good received from the Lord, and such is its potency that one angel prevails against thousands of infernal spirits, 10,182, 10,019 and citations. Evil spirits cannot remain in consort with angels, for they cannot respire with them, 3894. The respiration of the angels is various according to their various states of love, 1119, 3883-3895. The respiration of the angels is like the respiration of man, but interior, 3884, 3885, 3891, 3893. See HEART, RESPIRATION, SPEECH. The heavens in the other world, when manifested according to the state of intelligence and wisdom with the angels, appear like the starry heavens in this world; hence the heaven of angels is meant by heaven in the Word, ill. and sh. 9408. The ancients had no other idea of the visible heaven than as the habitation of angels, 9408. There is a fluxion or gyration of all the societies of heaven according to its interior form, which exceeds all human understanding; and that it is imperceptible, like that of the earth about its axis, 4041. How immense heaven is, 1610, 1810; and that the inhabitants of myriads of earths could not fill it to eternity, 10,784.


977


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 978

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 978

       HEAVY, TO MAKE [ingravare]. See HARD.

HEAVY, TO MAKE THE HEART [aggravare cor], denotes obstinacy arising from what is false; to harden the heart, obstinacy from what is evil, 7615, 7616. See HARD.

HEAVY, HEAVINESS [grave, gravedo]. Evil of its own nature is heavy and gravitates to hell; and falses are heavy from the evil within them, 8279, 8298. Heaviness and pains of the body are occasioned by influx from the hells, ill. from experience, 5714, 5715, 5723, 5177. The hand of Moses heavy, denotes the power of looking upwards to the Lord deficient, or a faith tending downwards, 8608, compare 10,330. Heavy (or slow) of speech, and c., predicated of Moses, denotes a state incapable of immediate influx, 6985. Heavy (or rich) in cattle, and in silver and gold, denotes the abundance of goods and truths, 1549-1551. A heavy (or grievous) famine, signifies their deficiency even to desolation. 5281, 5576, 6110. Generally, weight and measure, or gravity and extension, in a good sense, denote the state as to good and truth, ill. 5658. A woman heavy with child, denotes the state in which the formation of good from truth is proceeding, ill. 9042, 1944, 4904.


978


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 979

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 979

       HEBREW TONGUE. See LANGUAGE.

HEBREWS [Hebraei]. On the decline of the Noatic or first ancient church, a new church, or kind of external worship, was established in Syria by Eber, 1238, 1241, 4680. This system was permitted to be established because the ancient church had declined to idolatry, and with some to magic, 1241, 4680. It consisted in external worship in groves and high places, a priesthood, sacrifices, and c., 1241, 4680. It is called the second ancient church, and the third which succeeded it was the beginning of the Jewish church, 1241, 1285, 1343, 5136, 6738. All who adopted the worship instituted by Eber are called Hebrews, 1343, 4517, as well as the families descended from Eber, 1216. The Hebrews were distinguished from all other nations, who had forgotten the name of Jehovah in consequence of the prevalence of idolatry, by acknowledging it as the name of their God, sh. 1343. The acknowledgment of Jehovah and the institution of sacrifices constituted the two essentials of their worship, 1343. The ancient Hebrew church, as well as the first ancient church and the most ancient, was a long time in the land of Canaan, and hence the inhabitants of Canaan in general were called Hebrews, 4516, 4517. For the same reason, the land or earth of the Hebrews denotes the church, and Hebrews those who belong to the church, 5136, 5236, 6738, 7099. In the time of Jacob, the Hebrew church had become idolatrous, but it still remained in its integrity with some, who are signified by the Canaanite and the Perizzite, 4517. The first ancient church, instituted after the flood, was a representative church, but it was desolated by declining to faith alone, and in Egypt, Babylon, and elsewhere, its representatives were turned into magic; the Hebrew church was then begun in Syria and Mesopotamia, and also among some nations in the land of Canaan, 4680, 6738. The Hebrew church differed from the former representative church in regarding sacrifices as the essential of worship; and though they acknowledged charity, it was not in heart, 4680. When the Hebrew church had become idolatrous, the external worship of the ancient church was restored with the posterity of Jacob, but without its internal, for they were altogether opposed to charity, 4680. The representatives thus instituted were not exactly the same as those of the ancient church, but for the most part like those of the Hebrew church, in which burnt-offerings and sacrifices originated, 4874. The internal of the church could not be conjoined with these representatives of the Hebrew church in the same manner as with the representatives of the former, 4874. On account of its comparatively external character, the epithet Hebrew is applied when servitude in any way is predicated; hence, Abram is called the Hebrew where he represents the rational man serving the internal, 1702, sh. 1703, 1741, ill. 8974. Joseph also is called a Hebrew man by the wife of Potiphar, because those who are in good and truth, natural not spiritual, regard the latter as a servant, 5013. The Egyptians abominated the Hebrews and treated them as servants, because the latter represented those who were of the church, and thus in genuine order; the Egyptians, those who were in the inverse or opposite order, 5013, particularly 5701, 5702. Joseph called a Hebrew boy by the butler of Pharaoh, denotes one who is born anew in the church, 5236. Hebrew women performing the office of midwives, denotes the natural mind with those belonging to the church, receptive of the goods and truths which are excluded or produced from the internal, 6613, 6675, 6678, 6683, 6687, compare 4588. A Hebrew servant denotes those who are in truths of doctrine and not in the corresponding good, ill. 8974. They are Hebrew servants who learn the truths of the church from no delight, but only because they expect salvation by them, they also correspond to those who are only in the entrance of heaven or skin of the Grand Man, 8977.


979


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 980

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 980

       HEBRON [Chebron] The oak-groves of Mamre in Hebron signify the state of perception when knowledges are implanted, ill. 1616. This state being more interior than perception from mere scientifics, signified by the oak-grove of Moreh, the word occurs in the plural, 1616. The oak-groves of Mamre, the Amorite, denote the state of perception of the rational man; his being called the brother of Eschkol and Aner, denotes the state of the external as to what is rational, or good and truth therein, 1705, 1752, 1754. See ANER, SODOM. The oak-groves of Mamre denote the perception from the first formation of rational things out of scientifics, and therefore inferior, though higher than perception from mere scientifics, 2144, 2145. Hebron, where they were situated, denotes the church; called Hebron as to good, and Kiriath-Arba, as to truth, 2909, 2981, 4613, 4715. Kiriath-Arba or Hebron, represented the church before it was represented by Jerusalem; it was inhabited by the Anakim, whose destruction by Joshua represented its consummation, sh. 2909. It then represented a new church until David removed from it and went to Jerusalem, 2901, 2981, but especially 2909. Mamre in Hebron denotes the quantity and quality of the state to which it is adjoined, 2970, 4613, 6456. Hebron, inasmuch as it represents the good of the church, represents also the divine good of the Lord's divine natural, 4614. Abram's dwelling in Hebron represents the Lord's coming to a state of more interior perception in consequence of the presence of this good, 1616, 1704, 2144, 2145. The death of Sarah in Kiriath-Arba, which is Hebron, denotes a state of night as to the truths of faith, 2908, 2909; her burial in the cave of Machpelah, which is before Mamre in Hebron, the resuscitation of truth or regeneration, thus the rise of a new church, 2901, 2902, 2910, and sequel. See MACHPELAH. The Hittites, with whom Abraham bargained for her burial-place, denote the Gentiles with whom the new church is raised up, 2913, 2928, 2940, 2975, 2986, 3470, 3620. See HETH.


980


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 981

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 981

       HEEL [calcaneum]. See FOOT.


981


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 982

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 982

       HEIFER [juvenca]. Oxen and bullocks signify natural goods; cows and heifers, natural truths, 5198. In the opposite sense, kine denote falses in the natural, 5202. See CALF, OX, HERD.


982


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 983

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 983

       HEIGHTS, OR HIGH PLACES [excelsa]. The custom of sacrificing upon heights, or high places, took its rise from the worship of the most ancient church, 796. High places signify worship, 2466; and worship on high places was holy so long as the church retained its simplicity, 2722. See GROVE, HIGH, MOUNTAIN.


983


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 984

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 984

       HEIR [haeres]. They are heirs of the Lord's kingdom who become regenerate, and thus receive life from the Lord, 1799. It is the opening of the internal man that constitutes heirship; they who are only external therefore are not heirs, 1802. Man first becomes an heir when he comes into the affection of good, or mutual love, for this is the vital principle itself, which he receives from the essence of the Lord as from his father, 1802. To inherit, when predicated of the Lord, is to have the life of the Father; when predicated of man, to receive life from the Lord, 2658. Inheritance is predicated both of good and of truth, but with a difference in the expression which may be translated 'to possess hereditarily' and 'to inherit,' 2658. To inherit and to receive or possess hereditarily is to have the life of the Lord, thus, heaven, 2658, 2851, 3672, 7212, 9338. To inherit the gate of one's haters or enemies, is predicated of charity and faith succeeding in the place of what is evil and false, 2851, 3187. See GATE. To inherit the land of thy pilgrimage is predicated of the life of instruction in charity and faith, 3672. To receive the inheritance of heaven denotes the life of the Lord, or good from him, 7212, 9338. The inheritance of ages denotes eternal life in heaven, 10,447. The inheritance of Jehovah denotes the reception of the life of heaven by good from the Lord, thus the church, 10,630. Aaron and the Levites had no inheritance assigned them With the rest of the people of Israel, because the people represented heaven and the church, and the priesthood the good of love and faith, thus the Lord with them; and the Lord is with his people but does not rank among them, 9809, compare 6148. No longer any portion and inheritance for us in the house of our father, denotes that there is no longer any conjunction of the things predicated, 4097. As to hereditary evil, see EVIL.


984


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 985

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 985

       HELL [infernum.] 1. Generally. Men have no clear and distinct idea concerning hell, and this because they are ignorant of the life of spirits, their exquisite sensations, and c., 692, 969. The sensitive life of spirits is real with the good, and not real with the evil, who are themselves mere phantasies when viewed in the light of heaven; yet to them all things in hell are real, ill. 4623. Hell and damnation consist in evil, and when it is known what evil is, it may be known what hell is, 6206, 7155, 7181, 8918. As love to the Lord and the neighbour make heaven, so hatred makes hell, and the hells are as innumerable as the species of hatred, 693. As heaven makes one man, and regards one end by mutual love, so hell makes one devil, and regards one end by the endeavour to destroy and damn all to eternity, 694, 3642, 6605; see below, 4532, 6605. In hell they desire nothing more than to punish, torture, and torment one another, which they have the art of accomplishing far beyond what is possible in the body, 695. All in hell are kept bound in society by their own lusts and phantasies, which enable them to act as one against truth and good; when this common bond is loosened they cruelly assail one another, 695, 1322. To be let down into hell is not to be transferred from one place to another, but to be remitted into some infernal society, man remaining in the same place, from experience, 699. To be cast into hell is to be hemmed round and beset with the falses of evil, and hell torment is from the evils and falses themselves, 8232. The lamentable state of the wicked in hell is occasioned by the return of all the states of man in the other life; for there, hatreds, however concealed, break out openly, and c., 823. The variety of states in hell, and the scenes there, are indefinite, 969. The malice and cunning of infernal spirits are incredible, 6666. Unless punishments accrued to the infernals they could not be kept in any hell to eternity, but would infest the good, and infringe the order established by the Lord, 967. The Lord in no case casts any one into hell, but they are precipitated into hell by the nature of evil itself, 696, 1683. Divine good judges all to heaven, but divine truth or the laws of order, condemn all to hell, because they separate themselves from good, 2258, 2335, 2447, 2769. They who are in falses and evils are not governed according to order, or the good pleasure of the Lord, but from order, 4839, 7877. The Lord rules the hells by the law of opposites, 3642; see below, 7643. The hells, though they are innumerable, are kept in order by the medium of celestial angels, and also immediately by the Lord himself, 6370. Angels have dominion over evil spirits, ill. 1755. There is subordination in hell itself, but it is that of empire resembling a confederation of enemies or band of robbers, and is maintained by the most cruel punishments, 7773, 8232. See GOVERNMENT. Angels are sent to moderate the torments of those who are in hell, 967. The evil devastate themselves when heaven flows in, which the Lord is continually arranging in order, by rushing into the opposite evils and falses, 7643. By this operation the hells arrange themselves, and take up a situation according to the degree of their evil, 7679, 7681. The Lord arranges the heavens and the new-comers there by the influx of good and truth, which also passes to the evil, and is turned by them into the opposite; hence divine truth prevailing in heaven produces a new state among those who infest heaven, which is signified by darkness, 7710. The darkness of hell is from the falses of evil, 3340, 4418, 4531. The fire of hell is the loves of self and the world, and all the concupiscences of those loves, 1861, 5071 and citations, 6314, 6832, 7575 and citations, 8232, 10,747. Darkness and cold are predicated of hell in opposition to the vernal heat and light of heaven; still they have an obscure lumen in hell as from a coal fire, and also a heat, but it is unclean, 1773, 3340, 3643, 4418, 4531. See FIRE, DARKNESS, COLD. They who are in hell appear in their own light like men, but in the light of heaven according to their proper quality, like monsters, 4532, 4533, 4674, ill. 4839, 5057, 5058, 6605, 6626. The whole hell appears as a horrid monster, not in a human form, the same is true of every society and individual in a society, with a difference according to the degree of evil, and c., 6605, 6626. Evil spirits are known from their faces, and because their evils are hereby effigied, it is also known with what hells they communicate, 4798. The hells are removed from heaven by their inability to sustain the presence of divine love from the Lord, 4299, 7519, 7738, 7989, 8265, 9327. In consequence of this contrariety of state the hells are most remote from heaven, and this is meant by the great gulf, 9346, 10,187. Hell is situated in a profound depth, at the greatest distance from the sun of heaven, 8306. The hells have a constant situation beneath the soles of the feet, and all appearance to the contrary is from some persuasive phantasy, 4640. All in hell, as well as all in heaven, appear erect upon their feet, but the former are in a contrary position to the latter, the head being downwards and the feet upwards, 3641. The opposite state of hell exemplified by thought and speech, how good and truth are changed into evil and the false when it enters the sphere of hell, 3642, 4632. All who are principled in love to the Lord and the neighbour are in the Grand Man, for they are in the Lord, and hence in heaven, all who are principled in the love of self and the world are out of the Grand Man, and consequently in hell, 4225. The inhabitants of hell cannot ascend into heaven, because they cease to respire when they draw near it, and come into torment, and then cast themselves down headlong, 4225; from the experience of some recently deceased, 4226. They cannot ascend higher than the last boundaries of heaven, for as soon as they perceive the Lord's presence, they come into the evils of vastation, and thus into damnation, 7926; but that the Lord is present even in hell, 2706. Observe here that all the region of heaven, into which the spiritual were afterwards elevated, was occupied by evil genii and spirits before the coming of the Lord, but that they were then expelled, 6306, 6858, fully ill. 6914; and that the insurgent hells were previously open, 8273. The Lord, therefore, at his coming fought against the hells from his own proper power, and by subjugating them and glorifying his humanity saved man from inevitable damnation, 1692, 1820, 2776, 2795, 2819 and passages cited seriatim, 4287 ditto, 4307, 7193, 8099, 8273, 9528 and citations, 9937, 10,367 and passages cited seriatim, 10,655. See LORD, TEMPTATION. The hells would always have prevailed unless the human of the Lord had been altogether united to the divine itself, 10,655. Against the divine itself they dare not breathe even a whisper, 10,367; nor against the man who is regenerated by the goods of love and the truths of faith, 8273, compare 2183.

Before the evil are damned and sent into hell they are gradually vastated, in order that they may come into their own interior life, ill. 7795. By means of vastation every truth and good is taken away from the evil, and they are left in evil and the false, but they are not allowed to increase the faculty of evil which they had acquired in the world, 6977. See VASTATION. The punishments which accrue to infernal spirits are the means of their external emendation, but the cupidity of doing evil remains, and is only restrained by fears, 6977. They forcibly restrain themselves from evil in the degree that the horror of punishment exceeds the pleasure of evil, 7188, 7280. They never desist from infesting the upright until they are compelled by punishments, 6907, 7097 end. See EGYPT (2), EVIL (4), and as to the place of infestation and vastation, called the lower earth, see EARTH. See also MODERATORS. The hells are in a continual state of effervescence and excitement to evil, but it is continually repressed by the Lord, and by the opposing sphere of heaven, 8209, 8273 end, 9492. They who are without charity in the world, are also in the interior delight and effort of evil, though it may not appear exteriorly, 7032. See DEVIL, DAMNATION, DEEP, FLOOD, DEATH, DISEASE, DESPAIR, FAITH (4), PROPRIUM.

2. Connection of Hell with man. Hell in its least form is man as to the hereditary evils into which he is born, and what he adds thereto from his proprium or actual life, ill. 9336, 5339. Men are born into evils of every kind, insomuch that the proprium of man is nothing but evil, 210, 215, 694, 731, 874, 987, 1023, 1049, 2307, 2308, 3518, 3701, 3812, 4317, 8480, 8550, 10,283, 10,284, 10,286, 10,731. The proprium of man is hell with him, for it brings him into communication with hell by the medium of evil spirits, 694, 987, 1049, 8480. There are at least two evil spirits and two angels with every man, and by the former he has communication with hell, 687, 697, especially 5846-5866, 5976-5993. All that is evil and false with man flows in from hell, but man makes it his own by appropriation, 3812. The Lord withholds man from evils by elevating him above them, to prevent his rushing into hell, 789. The great gulph, or hell, by which man is separated from the Lord is hatred against the neighbour, 904. To have hell in oneself is to be principled in the loves of self and the world, and they who are in those loves come into hell after death, 10,742, 10,743. Hell is in the continual tendency and endeavour to rush into man, but the Lord delivers him by regeneration, whereby a new will, which is conscience, is given him, 987, ill. 1692. They who think evil of others and intend evil to them are infernal, they who think and intend good are celestial, 1680. They who are devils in the life of the body become devils after death, and the opinion that there is any devil or any infernal spirits who were not men is false, 968. There are some devils and those mostly from among Christians, who desire to obsess the exteriors of man and thereby return into the world, but they are shut up in the hells, 2752, 5990, compare 6666. There are some who more especially obsess the interiors, 4793. In general there are two classes of infernals which are respectively called genii and spirits, their characteristics described, 947, 5035, 5977, 8593, 8622, 8625. See GENII, SPIRIT. The hells entertain deadly hatred towards man, and it is the delight of their life to destroy him, especially his soul, 5863, 5864. There is attendant on man a common sphere or influx from hell tending to evil, and also a sphere from heaven continually tending to good, hence the equilibrium by which man is kept in freedom, 6477. See EQUILIBRIUM, LIBERTY. The more malignant hells are kept separate, so that they cannot operate into hereditary evil, 1667, 8806. See EVIL (4). The hells are separated from one another as by clouds, and waters, or seas, and c., 8137. Man casts himself into hell when he does evil, first entertaining it in thought, then from consent, next from purpose, and lastly from the delight of affection, 6203, 6204. Consent to evil opens the hell corresponding thereto, 6203, 6204. Every hell is closed round about, but is opened above according to necessity and want, in consequence of the association of evil spirits with man, ill. 10,483. See INFLUX.

3. Particular hells. Description of the hells of those who have cherished a life of hatred, revenge, and cruelty, 814-823. The hell of those who breathe revenge and death, or the cadaverous hell; its profound depth, and deadly odour as of corpses; how rarely it is opened; how some who were emitted from this hell manifested themselves to the author by sending an infant to him; their falling down as through fire and smoke into caverns, and c., 814. The hell of those who are so delighted with revenge as to be willing to destroy the soul as well as the body; their place under Gehenna where there appear serpents, and c., 815. The hell of those who commit murder with daggers and poison; the attempt of one of them to destroy the author by striking at the heart and brain, 816. The punishment of one who killed another by poison; how frigid he became; the cold hell, 817, compare 3340. The hell under the buttocks, consisting of those who have cruelly sought to murder others, briefly described; how they smite one another with knives, 818. The hell represented as a lake; its serpents and monstrous fishes; the cannibals inhabiting its shore; spirits of a most inhuman appearance; their madness; their cruel instruments, 819. The hell of pirates and robbers manifested as stinking urine; the gnashing of teeth, 820. The state of those who are outwardly honest but inwardly robbers; how they affect innocence; how they appear with a hatchet and hammer in their hands, and c., 821. The quality and state of those who are desirous to do injury to others in secret; how they keep up appearances, 822. The hells of those who have been given to lasciviousness and adultery, and the hells of the deceitful, described, 824-831, 2746-2759. The hell of adulterers, who are also given to cruelty; their cruel instruments; some of the ancient Jews there; the deadly foetor exhaled by their delights; the state they finally reach, 824, 5057. The hell of immodest women, called Gehenna; its appearance like fire in the air, as from a great conflagration; its odour like hair and bones burning; its change into serpents, by which they are cruelly bitten; its alternations of extreme cold and heat, 825. Another Gehenna described, which is the hell of those who have defiled holiness by reputing adulteries holy; the difference of its fire; the whispering sound heard there, 826. The filthy hell of those who have endeavoured to ensnare by simulating conjugial love and the love of infants; how they are devastated even to the bones, 897. The grievous punishment of those who deflower virgins without any view to marriage and offspring; their state represented by passing into the belly of a furious horse, and c.; how rarely children are born to such, and when they are, their vile hereditary state and early translation into the other life, 828. The punishment of those who think and speak lasciviously, and c., 829. The punishment of those who have supposed that young and beautiful wives are their property, and not peculiar to the husband, 8292. The hell of those who have deceived men by premeditated craft with the intention of destroying them; the serpents amongst which they live, and how real they appear to them the state of solitary torment at which they arrive, 830. The hell of those who have affected a pious and moral life but indulged their lusts in secret without conscience; how greedily they imbibe the most nefarious arts and become jugglers and syrens; their deceits and punishment; the final state at which they arrive, 831. The hells of the covetous and of those who have lived in mere pleasures, and c., described, 938-946. The phantasies by which the sordidly avaricious are infested; their infestation as it were by mice; their excoriation like hogs; the avaricious Jews; their abode in the Filthy Jerusalem, 938-940. The state of the better Jews and their infestation by cruel robbers of their own race; the terror in which they keep them, 941. The hell of the self-righteous called the Judgment of Gehenna, briefly described, 942. The hell of those who have had no end in view but the pleasures and pastimes of life; how they live among excrement under the buttocks, and appear carrying filth and lamenting their state, 943. See EXCREMENT. The state into which females come who have been elevated from a low condition and then given themselves up entirely to pleasure; how they rend and tear one another like furies, 944. The hell of those who think themselves gods; how they dwell in a kind of tun, where is a globe, and that they suppose they trample on the universe with their feet, 947. The state of those in a kind of tun who are deprived of rationality, 948. The state of certain spirits who were persons of dignity in the world, but without conscience; the obscure chamber in which they dwell and their contrivances against others, 949. The hell of those who hold the Lord and divine things in contempt; their abode known as the habitation of dragons; their self-prudence, and c., 950. The state of those who have supposed themselves saints their lust and anxiety; and of those who affected holiness for the sake of greatness in heaven, 951, 952. The hell of the antediluvians beneath a misty rock; their deadly persuasions; the change produced in the sphere of the world of spirits by their ascent, 1270. The hell of those who have accomplished their ends in the world by artifices and lies; their correspondence with ulcers and imposthumes in the body; their punishment by circumrotation, 5188. The worst hell is that of profaners, for they immerse the truths of faith in their cupidities, and destroy remains, 571, 582, 6348, 8882. The hells are immensely augmented at the present day from the Christian world, 6666.


985


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 986

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 986

       HERB. The good works first produced in the regeneration are called the tender herb, 9, 29; and in their farther growth, the herb yielding seed, and c., 29. The herb yielding seed is the food of the spiritual man; the fruit-tree yielding fruit of the celestial, sh. 57; and the green herb of the natural, 59. Bitter herbs signify the injucundities of temptation, 7854. Herb seeding seed denotes every truth which regards use, 57. The herb of the field is all that the external man produces, 90, 91. To eat the herb of the field is to live as a wild beast, 274. To eat grass or sedge is to be instructed, 5201. See GRASS. All herbs signify some species of scientific, 6726, 6767. Every herb of the field signifies every truth of the church, 7571; and pastures, nutrition, 7571. By herbs, grasses, and leaves of trees are signified truths, and by their viridity or freshness, the sensitive apprehension of truth, 7691: see also 996. The herb of the field denotes the truth of the church, sh. 7571. See FIELD, GROUND.


986


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 987

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 987

       HERD [armentum]. Animals of the herd denote celestial natural things, those of the flock celestial rational, 2180. They within the church who are external or natural men are signified by the herd; hence, a herd denotes external or natural goods in the abstract, 2566, 3408. Flocks denote internal or rational goods, herds external or natural goods, 4378, 4505, ill. and sh. 10,609. The flock and the herd denote natural good interior and exterior, 5913, 7504, 7663. The flock denotes charity, the herd its exterior goods, which are the exercises of charity, 6530, 6531, 7663. Herds denote exterior goods, and also what are thought to be goods but are not, 4250, 1565. The animals belonging to the herd are oxen, heifers, and steers, which denote affections of good and truth in the natural or external man; those belonging to the flock, are lambs, sheep, kids, he and she-goats, and rams, which denote affections of good and truth in the internal man, 8937, 9391, briefly 5913. See FLOCKS, CATTLE.

The strife between the herdmen of Abram and the herdmen of Lot denotes the discrepancy and want of correspondence between the internal and external man, 1571. Abraham's running to the herd, and preparing a calf for the entertainment of his angelic visitant, the procedure of the rational man in the conjunction of external good, 2180. Isaac being blessed with flocks and herds, the acquisition of goods in general; both interior or rational, and exterior or natural, 3154, 3403, 3408. The strife between Isaac's herdmen and the herdmen of the valley of Gerar, the discrepancy and opposition between those who instruct from internal doctrine and those who instruct from external, 3425. Jacob's acquisition of flocks and herds in the service of Laban, the procuration of genuine goods and truths by means of such as are not genuine, 3993, 4005, 4073, 4084, 4087, 4169, 4217. His returning home with them, and reconciliation with Esau, the conjunction of divine good flowing into the natural man thereby, 4336, 4368, 4378, 4384. His going with all his family and their flocks and herds into Egypt, the procedure of influx and formation of a spiritual state in the natural man, 6043, 6046, 6064, 6065, 6084, 6102-6106. The Egyptians supplied with corn in return for their cattle and their flocks, the influx of spiritual life in proportion to the goods which are offered as receptacles, 6121, 6123, 6124, 6126, 6128. The Israelites delivered from Egypt, their flocks and herds going with them, the salvation of the spiritual church after infestation; both of those who are in interior good and those who are in exterior, 6825, 6839, 7663, 7960. The animals of the flock and herd appointed for sacrifice, denote the means by which the external man and the internal is to become regenerate, 10,042, 9391.


987


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 988

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 988

       HEREDITARY [haereditarium]. See EVIL (2), HEIR.


988


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 989

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 989

       HERESY [haeresis]. Wherever any church exists, heresies come into existence from making faith or some article of faith primary, 362. The church would be one if charity was preserved as the essential, howsoever men might differ as to doctrinals and external worship, 1286, 1316, ill. 1798, 1799, 1834, 1844, 2385, 2982, 3267, 3451. See CHURCH. If all had charity, heresy and schism would not be called by such names, but regarded as differences of opinion and left to the conscience of each; providing only that the Lord, and eternal life, and the Word were not denied, and that the life was formed according to the precepts of the decalogue, 1834. The scientifics of the church taken from the external sense of the Word, are such as to draw the mind into all manner of heresies, unless the truths of the internal sense be insinuated into them - in that case it is impossible to be led into heresy, ill. 6071, ill. 6222. Examples more particularly, 9424, 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224. Heresies originate with those who are in some truth taken from the Word, but not in good, 6400, ill. 6765. Those who refer all things to faith and nothing to charity, are in darkness concerning the conjunction of good and truth, and involve the truth itself in darkness, hence so many heresies and hallucinations, 9186. The infernal heresy concerning the power of the keys is derived from the external sense of the Word understood without doctrine, 9410. They who are in heresies and falses are under the necessity of passing over such passages of the Word as do not accord with their doctrine; but they that are in the illustration of truths see concordances everywhere, 9424. The external sense of the Word conjoined with the internal is holy, but separated from it is not holy, and they who press its meaning without the doctrine of the internal sense are drawn into all manner of heresies; hence it is that the Word is called by such the book of heresies, 10,276. Heresies exist from this, that man is in things external and not in things internal, and that he thinks of himself and the world when he reads the Word, they, on the contrary, in whom the internal man is opened, are in illustration when they read the Word or in the internal sense, though they do not know it, ill. 10,400, 10,330. See DOCTRINE, WORD. Doctrines separated from the church, or heresies, are denoted by Cain and his posterity, 324, 401, 404-409.


989


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 990

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 990

       HERMON [Chermon]. See LEBANON.


990


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 991

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 991

       HERO. The Lord is called a man of war and a hero, on account of his combating with evils and falses, and especially with the whole power of hell when he assumed the human, 8273, 10,053. In the opposite sense, they are called mighty men, heroes, or men of war, who stoutly oppose themselves to truth, 5135. Heroes in drinking wine, and men of strength to mingle strong drink, is predicated of reasonings against the truths of faith by those who are in self-intelligence, 1072. The hell of so-called heroes who have delighted in rapine and bloodshed is in the great gut; the horror of the angels that there can be such who call themselves Christians, 5393.


991


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 992

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 992

       HESHBON [Chesbone]. See MOAB.


992


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 993

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 993

       HETH, [Cheth], denotes the exterior knowledges of things celestial, as Zidon of things spiritual, 1199, 1203. Heth signifies such knowledges in both senses, namely, both with and without an internal principle, 1203. The sons of Heth, or the Hittites, were among the better class of the inhabitants of Canaan, 2913, 3686, and hence Abimelech who was with David, and Uriah, of whose wife Solomon was born, were Hittites, 2913. They represent and signify the spiritual church or the truth of the church, 2913, 2941; also the opposite, 2913, 1867, 6858, 7054, 7332, 10,638; and the church, as subsequently instituted among the Gentiles, 2928, 2986, 3470, 3620, 3686, 6461, 6551. As the spiritual church among the Gentiles is not in truth derived from the Word, the Hittites denote truth from a source not genuine, 3470, 3620; and the daughters of Heth the affections of such truth, 3620-3622, 3686-3688. The sons of Heth denote those who are capable of receiving the good and truth of faith, and with whom a new church can be raised up, 2940. The Hittites belonged to the city of Ephron, 2933, compare 2943. See EPHRON. They signify falses produced from the most grievous evil, 9332. The church with the ancients, or the remains of the most ancient church were still existing in Canaan in the time of Jacob, and especially with the Hittites and Hivites, 4429, 4447, 4454, 4643. See AMORITE, HIVITE, JEBUSITE. Compare HEBRON.


993


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 994

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 994

       HEW, to. See to CUT.


994


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 995

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 995

       HIDDEKEL, THE RIVER [Chiddekel], denotes reason, or the clearness and perspicuity of reason, 118. See EDEN, ASHUR.


995


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 996

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 996

       HIDE, OR CONCEAL, to [abscondere, celare], is to reject and to bury as dead; hence the idols and other insignia of idolatry, hidden under an oak by Jacob, denotes the eternal rejection of falses, 4552. The Egyptians professing to hide nothing from Joseph denotes that the state of the external man is known to the internal, 6132. Moses hidden three months, and then exposed by his mother, denotes the whole period and state in which the divine law could not appear, and then its manifestation, 6721, 6722. Moses hiding the Egyptian in the sand denotes the rejection of scientifics contrary to the truth of the church, or alienated therefrom among falses, 6761, 6762. The Egyptians overwhelmed and concealed by the waters of the Red Sea denotes the state of the evil separated by their own falses, 8229-8232. The Lord is said to hide his face and turn away from the evil according to the appearance, because they are not receptive of his mercy, sh. 5585, compare 222-225, 387. They who live the life of love have angelic intelligence and wisdom concealed within the interior memory, and they come into the full enjoyment thereof in the other life, 2494; the contrary also, 4314. Thamar's veiling herself on the approach of Judah, denotes that the interiors of the representative church were concealed from his posterity, 4866. The silver concealed by Joseph in the sacks of his brethren denotes that all truth and good in the natural man is from the Lord's divine human, and not from the proprium, 5664, and the antecedent numbers 5402, 5405, 5488, 5489, 5496, 5499, 5630, 5624, 5649, 5657, 5658, 5660. The silver cup of Joseph hidden in the sack of Benjamin, denotes interior truth or the faith of charity given in the midst, 5736. The hidden manna denotes good from the Lord and the Lord himself with man, 8464.


996


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 997

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 997

       HIEROGLYPHICS. The hieroglyphics of the Egyptians were derived from the ancient representative church which existed there, and they signify spiritual things, 6692, 6917, 7097. They were the images of natural things by which spiritual things are represented, 7926. They are the remains of the science of spiritual things, which was cultivated by the ancients in Chaldea, Assyria, Egypt, Arabia, and Greece, 9011. See EGYPT (3), CORRESPONDENCE.


997


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 998

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 998

       HIGGAION. See Music.


998


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 999

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 999

       HIGH [altum]. Height is predicated of good, breadth of truth 650, 4482. High and most high are predicated of spiritual and celestial love, 795; and hence of heaven and the Lord, 920, 6435. High represents and signifies the internal; most high, the inmost, 1735. Heights, towers, and c., signify the interiors in both senses, 1306, 1307, 4099. Expressions which imply height, as to lift up, and c., have reference to what is interior, 2148. Things interior are denoted by what is high in accordance with what appears to man, hence heaven is said to be on high, variously ill. 2149, 3387, 3739, 4210, 4599, 5146. Heaven is not on high as some suppose, but everywhere where there is love and charity, 450. Height denotes degree as to good, and also as to truth from good, ill. 9489; the latter, when predicated of the ultimate heaven, 9773, ill. 10,181. High signifies heaven and the divine therein, because the starry heaven which appears on high denotes the heaven of the Lord 8153. The Lord is called the Most High, because he is the inmost and the sun of heaven, 9489, 9773. To exalt himself when predicated of the Lord, denotes the manifestation of the divine in the human, 8264, 8342. Man exalting the Lord denotes worship, because divine worship consists in the exaltation of the Lord over self, 8271. See HEIGHTS. The children of Israel going out with a high hand, denotes the liberation of the spiritual by divine power, 8153. Deceitful spirits can present the phantasy of their being on high, and c., though they are in the deep, 1380, 3750. See ELEVATION.


999


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1000

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1000

       HIGH-PRIEST [pontifex]. See PRIEST, PONTIFF.


1000


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1001

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1001

       HILL [collis]. See MOUNTAIN.


1001


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1002

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1002

       HIN. See MEASURE.


1002


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1003

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1003

       HIND [cerva-the female of the deer]. See DEER.


1003


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1004

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1004

       HIRE [merces]. See REWARD.


1004


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1005

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1005

       HIRELING, a, [mercenarius], denotes one who from natural genius only, and for the sake of the reward or honour accruing to him, or for the sake of meeting his reward in the other life, occupies himself with good and truth, 7997, 8002, 9179, 9180, 9391. Abstractly it denotes the good of lucre or reward, 9179. See REWARD.


1005


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1006

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1006

       HISTORY, BIBLICAL. See GENESIS, WORD.


1006


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1007

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1007

       HITTITE [Chittaeus]. See HETH.


1007


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1008

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1008

       HIVITE [Chivaeus]. See HETH, AMORITE, JEBUSITE. The remains of the church existed in Canaan from most remote antiquity, especially amongst the Hittites and Hivites; hence the truths of the church are represented by those nations, 4429. The Hivites signify interior truth because they had been principled in it from antiquity; they were more upright than the other Canaanites, 4431. On this account the Gibeonites, who belonged to this nation, were providentially preserved by a covenant with Joshua, 4431. See GIBEONITES, SHECHEM. The remains of the most ancient church were with the Hivites, 4447, 4454. Hivite is the idolatrous state in which is somewhat of good; Jebusite, in which is somewhat of truth, 6860, 8054. The Hivites signify falses from evil comparatively light; the Canaanites, falses from graver evils; the Hittites, falses from evils of the gravest kind; and the nations of Canaan, all falses and evils in the complex, 9332


1008


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1009

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1009

       HOAR-FROST [pruina], signifies truth consisting and flowing in the form of good, ex. 8459. See SNOW.


1009


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1010

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1010

       HOBAB. See JETHRO.


1010


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1011

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1011

       HOG [sus]. Concerning the hell of the sordidly avaricious, where they are excoriated like hogs, that they may be made white, 939, 4751. The daemons were sent into the swine because they were of this character, and swine correspond to the life of avarice and to its delight, 1742.


1011


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1012

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1012

       HOLE, BORED [foramen]. Baskets bored through, and full of holes, denote what is without termination in the interiors of man, thus, without distinction of degree, sh. 5145. Without such distinctions or planes in man, good flows through him without any direction in the way, and is turned into mere evil in the sensual part, 5145, compare 1555. Such distinctions are made by affections of good and truth, and holes made in any thing denote that they do not exist, 5145. The hole or cleft of a rock denotes an obscure state of faith, 6849; in the opposite sense, truths falsified, 9828; or the falses of faith, 10,582.


1012


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1013

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1013

       HOLLANDERS [Hollandi]. Description of certain Dutch spirits, that they were merely natural and believed nothing concerning spiritual life, also that they were visible in the natural sphere, but invisible in the spiritual, 4630, 5573.


1013


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1014

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1014

       HOLLOW [cavum]. The altar of burnt-offering made hollow denotes application, 9738. As to the hollow of the thigh, see THIGH.


1014


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1015

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1015

       HOLY [sanctum].-1. Holiness and justice are predicated of faith in the celestial sense, integrity and judgment in the spiritual, 612. They are in a holy state who are innocent, even though they may be in ignorance, and nothing holy can be predicated of those who are in self-intelligence, 1557. Angels are in the holiness of ignorance, though they are most wise, because they attribute nothing of intelligence and wisdom to themselves, 1557. All things of love and faith are holy; the prayer explained, "Hallowed be thy name," 2009, 6887 end, compare 8882, 9310. Holiness is predicated of faith only so far as love and charity are in it, 2146, 2343 end. What man has esteemed holy from infancy he is permitted to regard as holy unless it be contrary to order; hence the permission of sacrifices, 2180. Worship is holy according to the quality and store of truth implanted in charity, 2190. All good is called holy because it is from the Lord, 2190. Nothing is holy but what proceeds from the Lord's divine human, and all is holy that proceeds therefrom, 2343 end, 4252 1/2, 4575, 4727, sh. 9680, 9956, 9988, 10,069, 10,267 and citations, 10,306, 10,361. The holy of holies is the divine human, or the verimost divine good and divine truth therein, 3210. There are three principal doctrines, which constitute the internal sense of the Word, that of the Lord's divine human, that of love to the Lord, and that of charity to the neighbour; and it is in these that the holiness of the Word consists, 3454. The holy affection perceived in reading the Word is from the order in which the innumerable particulars of the internal sense coalesce in the common expressions of the literal sense, 3438, especially 10,635. The Word is holy even if taught by the evil, and the sacraments if administered by them, thus, the office of a king or priest is holy whatever the character of him who represents it or ministers therein, 3670, ill. 4311. The holiness of the Word in the letter conjoins men with angels and thereby with the Lord in virtue of its representation and signification of spiritual things; the transformation of the ideas exemplified 3735, 10,033 end, ill. 4279. The Word is holy from the affections of spiritual and celestial love to which it all refers, ill. 3839. The holiness and life of the Word is from the internal sense in the external, ill. 8943, ill. 8971, 9405. The internal sense of the Word appears in heaven when it is read holily in the external, 9281, ill. 10,614. They read it or use it holily who are in good, and with such there is an influx of the internal sense, and thus a conjunction of truth with good, 6789. The internal sense is so inapplied and conjoined to the letter, that there is not the least jot or tittle of the Word but what has the holy and divine in it, ill. 9349. The procedure of holy influx is according to the reception of the Word in internals or externals; ill. by the representation of Moses and Joshua, 9419, 9435, 10,635. That which proceeds from the Lord is eminently holy in externals, because it is the external which contains all the interiors in their order, form, and connection, ill. 9824. A holy external without a holy internal is of no avail, but derived from a holy internal it communicates with heaven and the Lord, 10,177, 10 472, especially 10,614. The external without the internal is called holy because, in the Jewish ritual, it represented the holy internal, 10,040, compare 10,149, 10,399. They who are principled in corporeal and worldly love, have no other than evil spirits around them, notwithstanding their being in a holy external, ill. by the case of the Jews, how the divine truth is used by such as a harlot, and c., 4311, 4868, 7272, compare 7454, 7456. The essential holy principle is love to the Lord, 3852; thus the divine proceeding from him, 9229 and citations. Holy is predicated of love that flows in from the Lord, and from the reception of which man is affected by truth, 4154. Truth proceeding from the Lord can only be with man in what is holy, 4154. Man is made holy, or sanctified, by love to the Lord and charity towards the neighbour, ill. 4727. They are meant by the just and the holy in the Word who know and acknowledge that all good is from the Lord, and all evil from themselves, 5069. The proprium of man is nothing but evil, and holiness is only predicated of him so far as he is detained from his proprium, and kept in the "holy" proceeding from the Lord, 9229. The good of love and the truth of faith which are from the Lord with man are called holy, 10,361. Truths proceeding from the Lord are called holy, and they proceed from the divine marriage in his divine human, 4575; as to the holiness of marriage, and how profane adultery is, 9961. All that is holy in heaven and the church proceeds from the Lord's divine human, ill. 4735, 10,267, 10,268, 10,359, and citations in each place, 10368; ill. by the holy supper, and the representation of all that is holy from the Lord by bread and wine, 4211, 4735, 5120, 6789, 9127. See SUPPER. The Son of Man coming in his glory and all the holy angels with him, denotes the divine truth appearing in its light; and influx therefrom by the angelic heaven, 4809. The truths of faith are called holy because they proceed from good, 6788, 6864. The false without evil is also called holy, because it is then accepted by the Lord as true, br. ill. 10,302. The holy principle proceeding from the Lord not only dissipates falses, but reduces all to divine order, both in heaven and hell, ill. 6864. When the Lord glorified his humanity, he first made the natural man holy and afterwards divine; the difference between holy and divine ex. 4559. As to the holy tremor caused by divine influx, or fear from the influx of what is holy, the holy fear in worship, and c., see FEAR.

2. The Holy Spirit is the holy proceeding from the Lord by means of spirits or angels, 3704 end; compare 3969 end, 4047; see below 6982, 10,196. The holy proceeding from the Lord has in it both divine good and divine truth, ill. 4180. The Holy Spirit or Comforter (Paraclete) and Spirit of Truth, is divine truth proceeding from the Lord's divine good, 4673, sh. 9199; ill. by the signification of blood, 4735, 9393. The holy spirit is the divine proceeding, or the "holy" that proceeds from the Lord, 6788, 9680 end. Holy is predicated of truth that proceeds from the Lord, and the holy spirit is holy truth, sh. 6788. The divine truth proceeding from the Lord cannot be heard nor perceived until it has passed heaven, and thus become human; the spirits by whom it is then spoken are in that state called the holy spirit, because they utter the holy truth that proceeds from the Lord, 6982, ill. 7004. Angels, prophets, and apostles are called holy from the reception of divine truth from the Lord, ill. 9820, 9932. The divine truth that proceeds from the Lord's divine human, is called the holy spirit, and not any spirit from Eternity, ill. 6993. Procedure is not predicated of spirit itself, but of the holy [afflux] of the spirit, that is, the "holy" that proceeds from the Lord and is spoken by spirits, 6993. The holy spirit is not of those who utter it but of the Lord, 6993. Divine truth proceeding from the divine good of the Lord's divine human is the spirit of truth or holy spirit, 8127. Holiness is predicated of divine truth proceeding from the Lord, and this is meant by the is holy," or holy spirit, 8302; and which is the Lord in heaven, or the divine accommodated to the reception of angels and spirits, 10,196. The holy spirit is the holy [afflux], or the divine," proceeding from the Lord, 9229 and citations. The spirit predicated of man, denotes the understanding of truth and the life thence derived; the spirit of God and the Holy Spirit is the divine truth proceeding from the Lord, sh. at length, 9818, br. ill. and sh. 9820. To be baptized with the holy spirit and with fire is to be regenerated by the good of love, 9229 and citations To speak against the Holy Spirit is to speak well and think evil of the Lord and his kingdom; and also of the Word, or to do well and will evil; thus it is spiritual hypocrisy, sh. 9013, 9014. The sin against the Holy Spirit cannot be remitted because it infects the interiors of man, and destroys all spiritual life, 9913, 9914. The sin against the Holy Spirit consists in denying the Lord and the Word after they have once been acknowledged, by which good and truth from the Lord are extinguished, 9264. As to the quality and lot of those who have thought themselves saints or holy persons, and yet have not lived in charity, 951, 952.

3. The holy state of love, and worship therefrom, was represented in ancient times by dwelling in tents, hence the feast of tabernacles held by the children of Israel, and the signification of tents in the Word, sh. 414, 1102, 2145, 2152, 2190; in the opposite sense, 1566. The tabernacle was holy by virtue of its representing holy worship; and in like manner all administration in the tabernacle and at the altar, 2576, 9903, 9906, 9907; the distinction between tents and tabernacles ex. 4391. The sanctuary, or holy of holies in the tabernacle represented the verimost divine good and divine truth in the Lord's divine human; hence it represented the divine human itself, and (by the things contained therein) its quality, 3210. The sanctuary of the Word is the internal sense, 5398. A sanctuary or holy place denotes celestial love; in the supreme sense, the Lord's divine human, 6502. A sanctuary denotes heaven where the divine principle of faith is, or the Lord's spiritual kingdom, and abstractly the truths of faith, sh. 8330. The Lord could not dwell in a habitation made with hands, but the sanctuary and other parts of the tabernacle represented heaven in which the Lord really dwells, ill. 9457. A sanctuary in the supreme sense denotes the Lord who alone is holy, and also heaven and the church which are holy from him, sh. 9479, 9932. The representation of heaven by the holy place, the holy of holies, and the veil between them illustrated, 9678, 9680. The holy of holies is the Lord, 9680. The good of love in which the Lord is present is the holy of holies, ill. by the signification of the altar and the tabernacle, and c., 10,129, 10,130. Spiritual good is called holy, and celestial good the holy of holies, sh. 10,129, 10,213. All that is holy in heaven and earth is from the Lord's divine human, 9956, 10,359. To make holy or sanctify to Jehovah denotes generally to ascribe to the Lord, thus the confession and acknowledgment of what is from him, 8042. The sanctification of the firstborn denotes the ascription of faith to the Lord, 8038, 8042, compare 8080. To "set apart" (make to pass), and to sacrifice have the same signification as to make holy, 8074, 8088. Sanctification with the Jews was the veiling of their interiors, which were evil, that they might appear holy in externals when they were in representatives, 8788 8806, 8832, 8838; see below, 8806. All sanctification with the Israelites represented the Lord, for the Lord alone is holy and every thing holy is from him, sh. 9229, 9680. Sanctification was effected with oil because it is the divine good of the divine love which makes holy, and it is that which is denoted by oil, 9569, ill. 9954, 10,076, 10,267, 10,268, 4580. Sanctification with respect to those who are of the spiritual church, denotes their being led by the Lord, or their being in good received from him, for such good is holy, 8806, 10,111. To be sanctified denotes not to be capable of being violated, and it is predicated of man when he receives the inviolable good of love from the Lord, 8887, 8895. To be sanctified is to be imbued with divine truth from the Lord, 9820; for truth is holy in proportion as it is of the Lord, thus in proportion as it contains good in it, 9680. To sanctify is to represent the "holy" itself, thus the Lord as to the divine human, 9956, 9988. To sanctify is to represent the Lord and the holy things that proceed from him, 10,091, 10,111; thus, his presence in heaven and the church, 10,126, ill. 10,276, 10,277. To be sanctified is to receive truths by good from the Lord, not that man is therefore holy, but the Lord with him, 10,111; hence it is to receive the Lord, ill. 10,128 and citations. To sanctify denotes the influx and presence of the Lord, 10,276. The presence and conjunction of the Lord is according to the state of thought and affection as being more or less holy and interior; thus, according to the appropriation of holy good and truth from the Lord, or the reception of his holy proceeding, ill. 4211, also 681, 904, 2658, 2886, 2889, 3001, 3741, 3743, 4198, 4206, 4320, 4525, 6832, 7042, 7211, 8819, 9128, 9680, 9682, 9683, 10,106. The plate of gold upon the priest's forehead represented illustration from good, and "holiness to Jehovah" was inscribed upon it, because holiness from him is divine truth proceeding from divine good, 9930, 9932. Holiness was inscribed upon the plate and worn upon the forehead in sight of all the people, in order that their minds might be all-together affected with holiness, corresponding to the holy state of heaven from the Lord's divine human, 9932, 9933. Aaron's bearing the iniquity of the holy things in virtue of this plate denotes the removal of falses and evils from those who are in goods fully ill. 9931- 9940. All things were called holy which represented divine things, as the garments of Aaron and his sons, 10,069. Purification from falses and holy truths put on was represented by change of garments, 4545, 5248. See GARMENTS. Such things were not holy essentially after their inauguration, but only representatively, 10,149. They who are in truth natural not spiritual believe them to be holy by infusion, but the spiritual that they are holy as representatives, 5008. They are holy only when holily received, for otherwise there is no influx from the divine into them, 10,208. Such things were polluted by the sins of the people, and in like manner the holy things of the church at this day, because the divine cannot be in them where there is sin, ill. and sh. 10,208. Holiness is predicated of the number seven and the seventh day, and it signifies the celestial man, the celestial church, the celestial kingdom, and in the supreme sense the Lord himself or the divine human, sh. 395, 433, sh. 716, 881, 3824, 3852, especially 10,360 and following numbers. See SABBATH.


1015


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1016

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1016

       HOMER [Chomer]. See MEASURE.


1016


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1017

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1017

       HONEY [mel]. See FOOD. To eat butter and honey signifies the celestial spiritual, 680, 2184. Butter, honey, milk, etc. because they partake of fatness, signify various goods of the ancient spiritual church, ill. and sh. 5943. Butter signifies celestial good, honey its felicity, 2184. Honey, because it is sweet, signifies what is delightful and pleasant, especially in the exterior natural principle, sh. 5620. A land flowing with milk and honey, denotes what is pleasant and delightful, 6857, 8056; one of these terms being predicated of truth, the other of good, 8056. See MILK. Honey signifies natural delight, 8522, and this in both senses, thus commixed with the delight of the love of the world, 10,137 at the end. Also, celestial good or the good of love, 10,530. Wild honey signifies the delight of the Word, or divine truth in the letter as to good, 5620 (compare 9995), 7643, 9372. Wild honey, or honey of the field, is so called because the church is signified by a field, 9372. What is signified by the honeycomb of which the Lord partook after his resurrection, 5620.


1017


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1018

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1018

       HONESTY [honestum]. Spiritual good and truth, civil justice and equity, and moral honesty and decorum, follow in order, and upon them is founded conscience, 2915. Honesty is the complex of all the moral virtues, decorum is only their form, 2915. Honesty consists in desiring the welfare of others from the heart in matters of civil life; decorum in the gestures and language testifying thereto, 4574. How truths are to be regarded as the forms of good, illustrated by what is honest and decorous, 4574. Description of those who simulated honor and honesty, and discovery of their quality in the other life, 821, 831.


1018


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1019

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1019

       HONOUR, has no life except from good or love; hence honour, in the spiritual sense, is love, in heaven where one loves another, one also honours another, 8897. The end of the life is present in every thought and in every action, even when it is not reflected upon; thus, he who honours his parents from the heart, or fears and honours God, manifests it in all that he thinks and in all that he does, whether before others or in secret, 5949. He who keeps the commandments externally from conscience, is thereby led into internals- thus, from the honour of his earthly father he learns to honour the Lord; also that the Lord is honoured when he is worshiped, and that he is worshiped when he is loved, 3690. To honour father and mother in the spiritual sense, is to love good and truth, and in these the Lord, sh. 3703, ill. by the explanation of the commandment, 8896-8900. Honours are not to be sought on their own account, but for the sake of use to others, 6938. To honour or glory over any one denotes confidence and belief in him, 7395. The honour attached to any function, which honour is proportioned to its dignity, does not attach to the person, but is separated when the function is separated; personal honour is that of wisdom and the fear of the Lord, 10,797. Those who apply themselves to the truths of faith for the sake of honour and gain cannot receive them, for the affections can only appropriate that which agrees with themselves, 4776, 5280, 5464, 8148. See GLORY.


1019


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1020

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1020

       HOOF [ungula]. The heels, the soles, the hollow of the feet and hoofs signify the ultimates of the natural man, thus truth derived from good in the sensual degree, and its opposite false principle, sh. 7729. The foot of man and the hoofs of beasts troubling the waters predicated of Egypt denotes scientifics from sensual and natural things and entering into the truths of faith thereby, 2162. See FOOT. The hoofs of the horses of Nebuchadnezzar trampling down the streets, denotes scientifics perverting truth, 2336, more fully, 3727, 10,227. Their horses' hoofs like flint denotes natural truths, 2686. The hoofs of the horse denote either the truth or the false principle in ultimates, thus the lowest intellectual things, ill. and sh. 3923, ill. 6400, 7729, 9391. The fountain opened by the hoof of Pegasus, denotes intelligence flowing from the natural application of the understanding or experience, 4966. The noise or trampling of the hoofs of strong horses, denotes the lowest scientifics which are derived immediately from sensual things destroying the truths of faith, 6015. See HORSE.


1020


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1021

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1021

       HOOKS [unci], of gold denote modes of conjunction by good, 9676, Hooks and fillets of silver denote modes of conjunction by truth, 9749. See GOLD, SILVER, TENT.


1021


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1022

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1022

       HOPE [spes]. The recreation, hope, and victory of those that undergo temptations, flow in from the Lord, who is himself immediately present, and also mediately by the ministration of angels, 6574, ill. 8159, 8165. Genuine confidence cannot be given with any except those who are in the good of charity, and genuine hope cannot be given with any except those who are in the good of faith, 6578. See CONFIDENCE, FAITH (1).


1022


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1023

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1023

       HOREB [Choreb], the mountain of God, signifies the good of divine love, 6830. Horeb signifies the divine law; the rock in Horeb the truth of the divine law, thus the Lord himself; the water flowing therefrom the truths of faith, 8581-8583. Horeb, by which is meant the whole extension of the mountainous tract of Sinai, denotes the external of worship, of the church, and of the Word- Sinai in the midst divine truth ill. 10,543. Mount Horeb denotes heaven; or, what is the same, divine truth in the whole complex; Sinai in its midst, the internal; and the mountainous region round about, the external, 10,608. The calf made in Horeb represented worship from externals only, 9391. See SINAI, IDOLATRY.


1023


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1024

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1024

       HORITES [Choritae]. See EDOM.


1024


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1025

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1025

       HORNS [cornua], denote the power of truth from good; in the opposite sense, the power of the false from evil, sh. 2832, briefly 4489, 9081, sh. 10,182. Horns signify the exteriors, because it is in the extremes or ultimates that truth from good is in its power, 10,186, 10,208. The horns of the altar signify divine truths proceeding from divine good, briefly sh. 2832, 10,027, 10,208. There being four horns on the four corners of the altar denotes all manner of power, 9719-9721. The horns of the altar are analogically the same as the hands and arms of a man, 10,186. See HAND. To strike or gore with the horn is to destroy the false by the power of truth; in the opposite sense, to destroy truth by the power of the false, 9081, 9065, briefly 7456. The horn of the he-goat growing towards the south, denotes the power of the false principle of faith-alone opposing itself to truth, 9642. To push with side and with shoulder, and to strike with the horns, denotes with all the soul and power, and with every force, 1085. See FORCES. The ram caught in the thicket by the horns denotes the potency of spiritual truth involved and implicated in natural scientifics, ill. and sh. 2830-2832. See ISAAC. Ebony and horns of ivory signify exterior goods such as relate to worship or rituals, 1172.


1025


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1026

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1026

       HORNET, THE [crabo], being a winged creature with a venomous sting, denotes the false principle of evil, which is the evil itself in outward form, sh. 9331. Hornets sent before the Israelites to drive out the old inhabitants of Canaan from before them, denotes the dread of those who are in the falses of evil upon the first influx of truths, 9331, 9332. See INSECTS, FEAR.


1026


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1027

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1027

       HORROR. Temptations are permitted in order that a state of horror at evils and falses may be induced and a conscience formed, 1692. Evil spirits dare not approach him who has a horror of evils and falses, on account of the torments they experience, 1710. They who are in celestial love experience horror at the sight of vastation, 1839. The horror of Isaac on discovering the fraud practised by Jacob, denotes the alteration of state in consequence of the inverse order of good and truth, 3593. When the truths of faith are accepted from the Lord, a horror of evil is also insinuated, 7918. Horror is aversion joined to fear, and exists from the influx of evils and falses with those who have conscience, 8162. See FEAR, TERROR.


1027


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1028

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1028

       HORSE, HORSEMAN [equus, eques]. 1. A horse denotes the intellectual faculty or understanding, sh. 2761, 2762, 2781, 6125, 7024, 7503, 8265. A horse denotes the intellectual faculty; a horseman an intelligent person, 2761. Horses denote things intellectual, and chariots things doctrinal; in the opposite sense, doctrinals of what is evil and false, sh. 5321, 6533, 6534. Horses, when predicated of the sensual man, denote his intellectual fallacies, ill. 6400. Horses, asses, and camels have reference to the intellectual part which receives the truths of faith; animals of the flock and herd to the voluntary part, 7503. Horses denote the internal sense of the Word, and chariots doctrine therefrom, 10,033. Bright horses, as of fire, denote the understanding illustrated, 8029. The horses of the sun, the horse of Neptune, the winged horse, the wooden horse of Troy, and c., in the Greek fables, are significant of intellectual things, and were derived from the ancient church, 2762, 4966, 7729. In the opposite sense, horses and horsemen denote the perverse understanding, its reasonings and falses, 6534, 6978, 8265. Jehovah's not delighting in the strength of the horse, nor taking pleasure in the legs of a man, denotes the aversion of man's own intelligence, and also of what is done from his proprium, 2826. Holiness to be on the bells of the horses denotes the state of the understanding when acquainted with the spiritual things of the Word, 2761, compare 3881. The horses to be smitten with blindness, denotes the understanding in a state of darkness and stupor, 2761, 6534, 9391, compare 3881. Can horses run upon the rocks? denotes reasonings, whether the truths of faith can be thus entered upon, 1488, particularly 5895. Dan compared to a serpent biting the horses' heels, so that his rider is thrown backward, denotes the naturalism of those who reason sensually concerning the truths of faith, and their receding from the truth, 2761, fully ill. 6398-6401. Asshur shall not save us, we will not ride upon horses, denotes reasonings from own intelligence no longer indulged in, 2761, ill. by the signification of the horses, and horsemen, and chariots of Assyria, 6534, 6978. The horses of Egypt denote the scientifics of the understanding mind, ill. 6125. The horses, and chariots, and host of Egypt, going up with Joseph when he buried his father, denote doctrinals and intellectual verities and truths and goods conjoined instituting the church 6521, 6533-6535. The horses of Pharaoh and the Egyptians (opposed to the Israelites) denote the scientifics of the perverse understanding; their horsemen, reasonings; their chariots, false doctrinals; their army, the falses themselves, and their captains, the general principles which hold all in series and connection, 5321 end, 8138, 8146, 8148, 8150, 8156, 8210. Their horses flesh and not spirit, denotes understanding in which there is no spiritual life, 9818. The red horse in the Apocalypse, denotes reasonings from the cupidities of evil; the black horse, the understanding of truth extinguished; the pale horse and his rider, damnation in consequence, 6534. The white horse in the Apocalypse, denotes the understanding of truth and the Word therewith 2015, or the Word itself as to the internal sense, and the Lord as the Word, ill. and sh. 2760-2763, 2799, 5319, 6534, 9930. Elias carried up into heaven by a chariot of fire and horses of fire, denotes the doctrine of love and charity, and the doctrine of faith, the latter being the same as the Word in its internal sense, 2762, 5321. To eat the flesh of horses, or be filled with horses and with chariots at the Lord's table, is to appropriate doctrinal and intellectual truths and goods from the internal sense of the Word, 5321, 10,033. See HOOF, CHARIOT.

2. Riding is predicated of the understanding elevated into superior light, 3190; and hence of instruction, 1288. To ride in chariots and upon horses, denotes the abundance of intellectual and doctrinal things, 2015, 5321; or the being instructed by the doctrine of truth from the Word understood interiorly, 2761. To ride upon clouds, predicated of the Lord, denotes the Word understood as to its interior sense, 2761; or his being in the internal sense, where there is intelligence and wisdom, 6534. To ride upon a cherub, predicated of the Lord, denotes his providence lest man should enter of himself into the mysteries of faith, which are contained in the Word, 2761, particularly 4391. To ride upon the word of truth and of the meekness of justice, denotes the understanding of truth and the wisdom of good, 2761; or instruction in the doctrine thereof, 1288. To ride upon the high places of the earth, denotes superior intelligence, 2761, 6534, compare 85. To ride upon a camel denotes elevation above the scientifics of the natural man, 3190. To ride, predicated of Ephraim, is to delight in understanding, 5895. To ride upon an ass is predicated of what is serviceable to the new intelligence or understanding when the spiritual life is commenced, 7024. To ride upon an ass is to make the natural man subordinate; and to ride upon a colt the son of an ass is to make the rational man subordinate, fully sh. 2781; the case of the Lord explained, 9212.

3. The state of a newly raised spirit represented by a youth sitting on a horse and directing him towards hell, but the horse does not move from his place, wherefore the rider descends and goes on foot, 187, 188, ill. 789, compare 2762. They who deflower virgins without any purpose of marriage and offspring, when they come into the other life, seem to themselves to sit on a furious horse, and c., 828. Horses and chariots are represented in the other life when the angels are discoursing together about what is intellectual, 2179, 2762, 2763, 3217. There is a place at some depth to the right where chariots and horses continually appear, where those who were learned in the world walk and discourse together; it is called the abode of the intelligent, 3217, 5321. The spiritual sense in the prophetical portions of the Word represented by a chariot drawn by two horses abreast and conveying a man; the rejection of the Jewish and Israelitish people who were only in the external sense, by a man thrown from the horse and the horse kicking; and the intellectual state of those who are in the internal sense by a rider seated on a horse, 6212. When the spirits of the planet Jupiter become angels, they appear to be carried to heaven by bright horses as of fire, similar to those of Elias, 8029. There are horses of great stature roaming at large in the forests of the planet Jupiter, and the inhabitants are in actual fear of them although they are harmless; the influx of this fear is occasioned by their dread of cultivating the intellectual faculty by means of the sciences, 8381.


1028


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1029

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1029

       HOSPITABLE ABODE [hospitium]. See INN.


1029


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1030

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1030

       HOT, TO GROW [incalescere]. See HEAT.


1030


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1031

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1031

       HOURS OF THE DAY [horae]. See DAY.


1031


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1032

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1032

       HOUSE [domus]. In the most ancient times the human race was distinguished into houses, families, and nations, 470, 1159, 1246, 1259, 1261. A house consisted of the husband and wife with their children, and other members of the family, as servants; a family, of several houses; and a nation, of several families, 470, 1258. They dwelt thus distinctly on account of their distinct perception of good and truth, and the representation of the Lord's kingdom, 471, 483, 1259. See FAMILY, NATIONS. House signifies the will and the things which are of the will, 710. To build a house is to edify the external man, 1488, 4389. See HABITATION. How magnificent the habitations of the angels are; and that their reality surpasses that of similar things in the world, 1628, 1629. That they are of various kinds, 4622. How the case is when they are changed, 1629. Such houses were shown to souls recently deceased, 1630. The rich without charity at first dwell in magnificent palaces, afterwards in viler habitations, at length they ask alms, 1631. See PALACES. Those born in the house, signifies goods in the external man, 1708. The steward of the house, or he who is over the house, signifies the external church, when the house denotes the internal, 1795, 5640. Those who are born in the house denote the celestial, and those who are bought with silver, the spiritual, 2048. By a house is signified the celestial principle or good of faith, and by a temple the truth of faith, 2048. Houses denote goods, and all who are in good, 2233, 2234. Houses also signify interior delights, which are goods to those who are in good, 2059. Man is a house, viz., his internal good the house of a father, goods in the same degree the houses of brethren, external good the house of a mother, 3128. By sweeping the house is signified the rejection of evil lusts and false persuasions, 3142. See to SWEEP. The rational mind as to good and truth conjoined to each other, as by marriage, is signified by house, 3538. The roof of the house denotes good which is superior, things in the house denote truths, 3652. To dwell in the house of Jehovah is to be and to live in the good of love, 3384. The house of God is the church, in a more universal sense heaven, and in the most universal sense the universal kingdom of the Lord; in the supreme sense it denotes the Lord as to good, and temple, the same as to truth, 3720. On this account the house of God amongst the most ancient people was of wood, because wood denotes good, 3720; and it signifies the Lord's kingdom in the ultimate of order, 3720. See TEMPLE. What is meant by secret or inner chambers in various senses, 3900. The house empty signifies the interiors of man void of all good, and consequently replete with uncleanness, that is with falses derived from evils, 4744. House signifies the mind either natural or rational, 4973, 5023. Generally, the mind in which is good, thus, the man himself, sh. 5023. To be in the house signifies to be initiated, 4973. When the celestial man is treated of, house signifies celestial good, and in this case field is spiritual good, but when house denotes spiritual good, then field denotes spiritual truth, 4982. House of prison signifies the vastation of the false, consequently temptation, 5043. House of my father denotes hereditary evils, 5353. To come to the house signifies presence, 5674. To enter into one's bed-chamber denotes interiorly, not outwardly or manifestly, sh. 5694. To enter into the house of any one denotes communication, 5776. See DOOR. By God's making houses for the midwives, is denoted that he arranged scientifics into a celestial form, 6690. House denotes the mind; the closets of a bed-chamber, the interiors of the mind, 7353. The house of fathers denotes the particular good of every one, ill. 7833, 7834, 7835. House signifies the will of good, 7848, 7929. The sons of Israel represented heaven and heavenly things and their societies, by divisions into tribes, families, and houses, 7836, 7891, 7996, 7997. See TRIBES. House signifies the church, and good in the church; also man and his mind both as to its rational and natural parts; also the memory in which truths and scientifics are stored up, 9150. Those who are within the house, and especially they who are in one chamber, think as one; it is otherwise with those who are without, ill. and sh., 9213 at the end.


1032


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1033

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1033

       HOUSEHOLD [domesticus]. A man's foes those of his own household, denotes that the evils and falses by which he is tempted are those of his own proprium, 4843, 10,490. See FAMILY, HOUSE, EVIL.


1033


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1034

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1034

       HUL [Chul]. See Uz.


1034


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1035

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1035

       HUMAN, the, OR, HUMAN PRINCIPLE [humanum,] commences in the inmost of the rational, and extends itself thence to the external of man, 2106, 2194, 2625, 3704. All that is truly human in man is from the Lord, and unless the love which constitutes humanity be received from him, man is only a beast, 41, 1894. The human considered in itself is nothing but the form recipient of life from the divine, but the glorified or divine human of the Lord is the esse itself of life, and that from which life proceeds, 5256. There are two things which constitute the human or real man, namely, the rational or internal man and the natural or external, 3245, 3737. Man is truly human so far as he is principled in innocence, 4797. The Lord alone was man as to the body also, 5078. See MAN (homo).

HUMAN LIVING PRINCIPLE, the, [humanum vivum], is all that flows in from the Lord, ill. 41, 1894. See HUMAN, LIFE, MAN.

HUMAN INTERNAL, the, consists of the first forms recipient of life from the Lord, by which man is united to him, and by which the whole human race is kept under his intuition, 1999. See MAN (homo).

HUMAN DIVINE, the, is predicated of the divine manifestation and influx through the celestial kingdom, the divine human of the human assumed and glorified, 6371, compare 6831, 6000. The human divine was susceptible of temptation, not so the divine human, 2811-2814. See LORD.


1035


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1036

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1036

       HUMBLE, to, [humiliare]. See HUMILIATION.

HUMILIATION. One humbling another denotes subjugation, briefly, 1922. To humble oneself is expressed in the Hebrew tongue by a word which signifies to effect; hence, by humbling himself is denoted that man ought to compel himself to submit to divine good and divine truth, 1937, 1947. See to COMPEL, COMPULSION. Worship consists in the adoration of the Lord, the adoration of the Lord in humiliation, and humiliation in the acknowledgment that self is nothing, and that all life and all good are from the Lord, 1153, ill. 1999, 3880, 8271. In all genuine worship and adoration there is humiliation, more or less profound, according as this acknowledgment is so, 2327. A state of true humiliation comes from the acknowledgment of self as nothing but evil, and thus that no one can from himself look to the Lord, who is holiness itself, 2327. Humiliation is not required of man for the sake of an empty submission to the Lord, but in order that mutual love may flow in, 1594. Conjunction with the Lord is closer in proportion to the degree of humiliation, 2000. They who are in the affection of truths are less humble than they who are in the affection of good; hence, they do not speak of the Lord's mercy, but of his grace, 2423. See GRACE. The spiritual are not in humiliation like the celestial, but elate of heart, and hence they cannot receive good from the Lord, 2715. There is a chain of subordination and application, thus of submission, proceeding from the first esse of life through all existences; all conjunction in this chain of superiors and inferiors is by submission, 3091. See SUBMISSION, SUBORDINATION. The power of angels is proportionate to their acknowledgment that of themselves they are nothing, thus, to their humiliation, and their affection of serving others, 3417. It may be seen even by the understanding that the divine can only flow in as the loves of self and the world are removed, thus, into a state of humiliation; but no one can be in humiliation and at the same time in evil, 3539. Hence also, the reason may be deduced why humiliation is required of man, that is, not because the Lord wills glory but because good can then flow in and conjoin itself to truth, and thus man can be regenerated, 3539, ill. 4347. Good and truth from the Lord can flow in into a humble and contrite heart, which acknowledges that in itself there is nothing but evil, and in the Lord nothing but good; for in this acknowledgment there is the annihilation of self, thus, a state of aversion and absence from self, 3994. They who are averse to all that is evil and false, because it is from themselves, and in the affection of all that is good and true because it is from the Lord, are in humiliation, and in a state of receiving good and truth from the Lord, 4956. A merely external humiliation is not the humiliation of acknowledgment, for the latter cannot exist without the correspondence of the external and internal, and thus their conjunction, 5420. Unless man humbles himself by acknowledging that he is nothing but evil, he is in merit and self-righteousness; and as good cannot then flow in he cannot be withheld from the evils of his proprium, 5758. The Lord requires humiliation and adoration, not for the sake of himself, but for the sake of man, who is thus brought into a state of receiving good, and separated from the love of self and its evils, 5957, 8263, 8271. They who are in less humiliation speak of the grace of the Lord, they who are in more humiliation of his mercy, 5929. See GRACE. He who is in genuine humiliation puts off all power of thinking or doing anything of himself, and relinquishes himself entirely to the divine; thus, he approaches the divine; 6866. Supplication is only heard so far as there is humiliation in it, for it is the humiliation and not the words that are perceived in heaven, 7391. They who are in humiliation acknowledge and perceive themselves to be damned, only that the Lord has received them, 7418. The humiliation of the inhabitants of Mars is so internal and profound, that they believe themselves, of themselves, to be in hell, and dare not look to the Lord until they are sensibly elevated by Him, 7478. There are two conditions in humiliation, the acknowledgment of self as altogether evil and as nothing in respect to the divine, and the acknowledgment of the divine as infinitely good, 7640. Humiliation is not given with the evil, because they are in the love of self; when predicated of them in the word, it denotes obedience, 7640. In genuine humiliation, thus, in genuine divine worship, there is nothing to obstruct from the loves of self and the world, 8873. The posterity of Jacob could be in external humiliation more than other people, but still they were not in internal, 4293, ill. 9377. They who truly worship the Lord are in humiliation, and their proprium, which is all that obstructs the reception of the divine, recedes from them; in this consists the glory of the Lord, and this is the end of all worship, 10,646.

2. Humiliation of heart causes the knees to bend, and if it be stronger and more interior, the whole body to fall prostrate, 4215, ill. 5323, 7418, 9377. Abraham's bowing himself to the earth when the three angels were present denotes the effect of humiliation with the Lord in consequence of perception from the divine flowing in, 2153. His rising and bowing to the Hittites, when desirous of purchasing the field of Ephron, denotes the gladness of the Lord on account of his worthy reception by the new spiritual church, 2926-2928, 2950. The servant of Isaac bending himself and bowing down before Jehovah on account of his reception by Rebecca, denotes joy and gladness of heart on account of the influx of love, and the conjunction of truth with good, 3117, 3118, compare 3068, 3091. Jacob's message to Esau, on returning from his sojourn with Laban, denotes the condescension and humiliation of truth before good, 4245, 4254. His bowing himself seven times to the earth while he approached his brother, denotes the complete humiliation and submission of all things in the natural man to good flowing in, 4347. The handmaids and their children approaching and bowing themselves, denotes the submission of scientific sensuals and their truths, 4360. Leah and her children bowing themselves, and Joseph and Rachel bowing themselves, denotes the submission of the exterior affection of faith and the truths thereof, and of the interior, 4361, 4362. The sheaves of his brethren bowing themselves to Joseph's sheaf, denotes the humiliation of all before the divine human, and the submissive reference of all doctrine thereto, 4687-4689. His brethren bowing themselves with their faces to the earth before Joseph in Egypt, denotes, first, exterior humiliation, and afterwards interior humiliation and submission 5420, 5676, 5682, 6567. The Egyptians bending the knee before him, denotes acknowledgment by faith and adoration, 5323. At length total submission, 6138. Joseph himself bowing to Israel when he led Ephraim and Manasseh to receive his blessing, denotes the humiliation of the new will and understanding, not from themselves, but from the influx of the internal man, 6266. The Israelites bowing themselves, and worshiping, when Moses and Aaron were sent for their deliverance, denotes the humiliation of those who belong to the spiritual church on emerging from temptations, 7068, 7943.

3. The Lord's state of humiliation occurred when the internal acted remotely in the external, when the human essence was not yet united to the divine, 1785, ill. 6866. The Lord worshiped the Father and prayed to him, when he was in a state of humiliation, or in the infirm human derived from the mother; so far as he put this off, and put on the divine, he was in another state, which is called his state of glorification, ill. 1999. The state of the Lord in the human derived from the mother is called his state of humiliation; his state in the divine, that of glorification, 2265. The Lord was so far in humiliation as he was in the human not yet made divine; but so far as he was in the human made divine he could not be in humiliation, for so far he was God and Jehovah, 6866. He was in humiliation in the human not yet made divine, because it was evil, and this could not approximate to the divine without humiliation, 6866. See LORD.


1036


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1037

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1037

       HUNDRED [centum]. See NUMBERS.


1037


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1038

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1038

       HUNGER, to, [esurire], is to desire good from affection, briefly demonstrated, 4017, 4958. To hunger and thirst is predicated of those who desire good and truth but do not yet possess them, briefly sh. 10,227. To eat and not be satisfied is not to receive the good and truth of faith, briefly sh. 10,283. See FAMINE, FOOD, to EAT.


1038


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1039

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1039

       HUNT, to [venari], in general terms, denotes to persuade, in particular, to allure others by accommodating their cupidities, and c., sh. 1178. Nimrod, a mighty hunter, denotes those who make internal religion external, ill. 1175-1179. In a good sense, a hunter denotes those who are in the affection of truth, 3309. Hunters denote those who teach from scientific truths and also from doctrinals, 3309. To hunt is to teach from the affection of truth, and, in the opposite sense, to persuade from the affection of what is false, sh. 3309. Hunting denotes the good of life grounded in sensual and scientific truths; because, by hunting is to be understood such things as are taken in hunting, as rams, kids, goats, e., 3309. Hunting also denotes truth derived from good, because Esau of whom it is predicated, denotes the good of the natural man, 3501. His going to the field to hunt denotes the endeavour of the affection to procure truth, 3508. Jacob's simulating his person and serving Isaac with venison instead of Esau, denotes the way of procuring truth by domestic good provided, 3518, and sequel. See ESAU, JACOB. To fish is to instruct in the external truths of the church; to hunt is to instruct in its internal truths, 10,582.


1039


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1040

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1040

       HUR [Chur]. Moses signifies divine truth proceeding immediately from the Lord; Aaron divine truth proceeding mediately; and Hur divine truth proceeding again, by the medium of the latter; this order of succession ill. 8603. Aaron signifies the doctrine of truth from the Word, and Hur the truth of doctrine, both sustaining the internal sense, 9424. Bezaleel was the grandson of Hur, 10,329. See BEZALEEL, GOLD.


1040


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1041

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1041

       HURT [laesio]. Man can only do hurt to what he knows and believes; hence he cannot hurt the internal of the church when he falls into mere externals, 6595. The laws in Exodus xxi., in the internal sense, treat of those who hurt or destroy the truth of faith or the good of charity either in themselves or others; what punishment accrues to them, and how restitution is to be made, 8970 and sequel. When hurt is done to the truth of faith, the spiritual life is affected, and at length perishes, 9007. The hurt or extinction of interior love is denoted by burning, of exterior love by wounding; the law of retaliation ill. 9055, 9056 and sequel. Hurt may be done to the internal man as well as to the external, 9055. See BRUISE, DISEASE.


1041


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1042

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1042

       HUSBAND [maritus]. When the church is described by a man (vir-the male man) and wife, man denotes the intellectual faculty or truth, and wife the voluntary faculty or good; when by man (homo-the human being) and wife, man denotes the good of love or love, and wife the truth of faith, or truth, 915, 718, 2517. Whenever a husband is named in the Word he signifies good, and wife truth; but when the husband is called man (vir) he signifies truth and the wife good, 1468, 2581. Husband and wife signify good and truth, because the church is really the marriage of good and truth, and the husband represents good, because good is in the first place, 3236, ill. and sh. 4434. Females, women, and wives, denote affections of truth when the husband is mentioned along with them, but when he is called a man (vir) they denote affections of good, 4510. Husband and wife are so called when celestial good and truth are predicated, but man and wife, or rather man and woman, when the subject is spiritual, 4823. In the opposite sense, man and wife denote the false and its evil, husband and wife the evil and its false, 4823, 4843. In the celestial church, the husband is in affection and the wife in the knowledge of good and truth; in the spiritual church, the contrary, ill. 8994. In the more interior or celestial sense of the Word, husband denotes good, and the Lord himself from divine good is called the husband and bridegroom of his church, 9198, 9961. The union of divine good itself and divine truth itself was represented by Abraham and Sarah as husband and wife, 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2904, 3077, 7022; the same in the rational or divine human, by Isaac and Rebecca, 3012, 3013, 3077. See MARRIAGE, MAN.


1042


INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1043

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1043

       HUZ. See NAH0R.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 1044

INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1044

       HYACINTH [hyacinthinum]. See COLOURS.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1045

       HYDE [corium]. See SKIN.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1046

       HYPOCRITES [hypocritae], are such as outwardly appear in truth as to doctrine, and in good as to life, but inwardly neither believe anything true nor will anything good, 4424. Deceitful hypocritae are signified by him who entered in and had not on a wedding garment; the sphere of mutual love causes such to precipitate themselves from heaven, when it appears as though they were cast out, 2132. There are deceivers and hypocrites within the church who are in peril beyond others of being damned to eternity, in consequence of being in evil and in good at the same time, 2426. It is provided by the Lord that evil and good should not be commixed, for if they were commixed, man would perish; they are not far from being conjoined with hypocrites, yet the Lord provides that such shall not be the case; hence, in the other life, hypocrites suffer beyond all others, 2269. If the internal is not represented in the external act or look as its image, it is an indication that the external is put on by mere habit, or else of hypocrisy, 3934, ill. 3527. Hypocrites by their influx induce pain in the teeth, and in the bone of the temples and c., from experience, 5720. Hypocrites who have continually meditated evil to others, and sought to accomplish it by secret means, become infernal genii, and act in the most subtle manner by influx into the voluntary part, 8622. See GENII. They are hypocrites and deceivers who simulate charity and faith, or whatever else in externals that appears as if it were from the Divines ill. 8870, 10,286. See LIKENESS, ENGRAVING. The inmost will and inmost thought of the hypocrite are in agreement and consent, for the one is evil and the other false, but the consent does not appear before men, in consequence of another will and another thought appearing in externals, ill. 8885. Evils effected by deceit are the worst of all, for deceit is like a poison which infects the whole mind, penetrating even to its interiors, and destroying all that is human, 9013. Hence poison in the Word denotes deceit or hypocrisy, and venomous serpents denote the deceitful or hypocrites, sh. 9013. Deceit, in the Word, denotes hypocrisy, being so called when piety or charity, or innocence, is simulated, sh. 9013. Hypocrites cannot do the work of repentance, thus sins cannot be remitted to them, and that this is denoted by the sin against the Holy Spirit, 9013, 9014. To will evil, and yet speak what is true and do good, is from hypocrisy, using truth and good as means; and when these means are withdrawn in the other life the man rushes into all the evils of his will, and defends them by his understanding, ill. 10,122. See DECEIT, SIMULATION.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1047

       HYSSOP [hyssopus], denotes external truth as a medium of purification and the external truth of intelligence; cedar, the internal, sh. 7918. See CEDAR.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1048



I.

IDEA. 1. In the other life, the whole quality of a man is exquisitely perceived from a single idea of his thought, for every idea is an image of the man, 301, 803, ill. 1008, ill. 10,298. Ideas are composed of the innumerable things conceived and thought concerning the person or thing represented by them; hence they are not simple, but filled with innumerable particulars, 1008, 2473, 4946, ill. from experience, 6200, 6599 and sequel, especially 6613-6619, 6622, 6623. The idea of one thing also flows into the idea of another, and thus if any impurity is present in idea, it diffuses itself like a black grain in water, 1008. The holy and profane adhere together in every idea of thought with those who profane truth, ill. 1008; see below, 6625. They who are in divine ideas, never subsist in the objects of external sight, but continually see internal things from them and in them, 1807, compare 1430; see below, 2520, 5614. Ideas are displayed in the other life like pictured images, which, with the good, are again and again opened, and objects more and more beautiful presented to view therein, 1869, 1870. The opening of the internal sight and its ideas is comparatively like the opening and extension of the external sight by the microscope, 1869. As ideas ascend to spirits and angels, they are divested with wonderful quickness of all that is corporeal and material, and hence nothing but what is sweet and beautiful is perceived in heaven, 1875, 1876, 3507, 3607. The first ideas are taken from the objects of the senses, and are properly called material, but there is a more interior sight by which these are regarded, 1953. The ideas of the angels are turned into representatives in the world of spirits and with man while he sleeps; one subject of discourse also admits of indefinite varieties in the representation, according to the state of man and the spirits about him, 1980, 1981. The ideas of men are most obscure compared with the perceptions into which they come when worldly and corporeal things are put off, for they are only the general forms of myriads of particulars, 2367. An idea of truth without good is obscure compared with an idea of truth from good, ill. 2425, 2935; see below, 3607. The ideas of the interior memory flow into the things of the exterior memory as into their vessels, thus into the words of all languages and all the objects of the external senses, 2470, 2471. Thought and speech exist from the ideas of the interior memory, and these ideas constitute a universal language into which men come after the death of the body, 2472, 5614, 5648, 6987. The intercourse of spirits and angels, and their commerce with men, is by means of the universal language of ideas; and such is the influx of this language, that spirits discourse with man in his vernacular tongue as their own, 2470. The ideas into which men come after death are derived from states and their progressions, which are proper to the interior memory, not from times and spaces, 4901; how they who are in any charity put off natural ideas, 4944; and how they are vastated whose ideas are defiled, 7090, compare 2520. Myriads of ideas pertaining to the interior memory flow into one of the exterior, ill. 2473, ill. 6622. The ideas and ends of man's life, contained in his interior memory, constitute the book of his life by which he is judged after death; and there is not the least minimum wanting of all that he had thought or intended from earliest infancy, 2474, 2475. Some idea derived from worldly things, or the analogies of worldly things, always adheres to divine truths with man, ill. 2520. Man's intellectual or immaterial ideas which pertain to the interior man, are from the light of heaven; but his natural or material ideas from the light of the world, its time and space, 3223, 3224, 4408; see below, 5212, 7290. It is impossible to have any idea of doctrinals, or even of the most secret arcana of faith, which is not grounded in some natural and sensual idea; and that such is the case can be visibly shewn to man in the other life, 3310 end, 5510. No divine truth can be received by man except in some rational and even natural idea; how erroneous it is to imagine that anything pertaining to faith can be received otherwise; the reason why some are not willing to believe this, 3394. Man can form no idea of anything except from time and space, and the angels from state; in both cases from what is finite only, and hence from appearances, 3404, 3938, 4901, 7381; how the idea of time is changed into the idea of state, and c. 5146. The ideas of those who are in truth only when they come into the other life appear closed, so that the light of heaven can only flow-in in common; but the ideas of those who are in good appear open, and resemble a little heaven, 3607; see below, 4946, 6620. The idea of a thing in common must necessarily precede the idea of particulars; thus interior or particular truths are insinuated into common or exterior truths, 3819, 3820. The understanding of a thing is according to the idea of it, and the idea of it is varied according to affection, 3825. The ideas received by means of the senses are contained in the memory like visual objects, and their reproduction gives birth to the imagination; under interior light they give birth to thought, but still as visual forms, 4408. The ideas which men receive before regeneration are necessarily mixed with falses and fallacies, arising from their sensual origin, 4551. In every idea of good and truth, there is the whole image of heaven, and when such ideas are opened and beheld by the interior sight, they appear like a universe leading to the Lord, who is the all of heaven, 4946, 6620 end. Ideas formed from the light of the world are called scientifics, but ideas formed from the light of heaven are truths, 5212. Ideas from scientifics, whether interior or exterior, are called material; but ideas of thought, intellectual or immaterial; the ascent and extraction of ideas as education advances ill., 5497, 5774. Interior ideas cannot appear to man in their real quality, because they fall into material ideas without his knowledge, still, they who are in good think from interior ideas, 5614, 7381, ill. 7506, with which compare 6626. When truths are filled into material ideas or scientifics, which is effected by influx, the thought extends itself far and wide and reaches to the societies of heaven, 6004, seriatim 6599 and sequel. The extension of ideas is to the societies of heaven in appearance, but it is really from them, 6600, compare 8794, 9962. When influx and the extension of thought was represented to the author, his material ideas appeared as in the middle of a kind of wave, but only so when he thought above sensual things or abstractly, 6200, 6201. All thought, however continuous it appear in consequence of the rapidity of its succession, is made up of distinct ideas, which follow one another like the words of language, and are themselves the words of spirits and angels, 6599, 6624, 6987; see below, 10,298, 10,604; and as to certain spirits who first appeared to think in common and not distinctly, 4329. The ideas of thought are varied, multiplied, and divided, according as man is associated with societies ever new and ever various in the procedure of regeneration; thus his illumination or perception of new truths continually increases, 6610. Angelic ideas open like clouds over the ideas of spirits which are below them, and the influx of myriads only appear as one and simple to those who are in grosser thought, 6614. The ideas of the superior angels flow in like flames of light, not always apparently, but so shown to the author, 6615. The quality of an idea when it is closed shown as a black point, and when it is open like a lucid mirror in which all heaven and the Lord himself is represented, 6620. The ideas of critics who are more solicitous about words than the sense of things, are formed as of closed lines or a texture of threads, 6621. The ideas of those who live evilly are filthy and defiled, and they draw them into association with hell, in the same manner as the good are associated with heaven, 6625, 6626. The angels of heaven speak from intellectual or immaterial ideas, but spirits from ideas of the imagination or material ideas, 6987. Angelic ideas are such that they refer all things to the human form, ill. 7847. The ideas of the spiritual angels are all derived from truth made good by life, and those of the celestial angels are all from good, 9186. Nothing enters into the internal man except by intellectual ideas, which are reasons, for the internal ground which receives what enters therein is the rational faculty illustrated, 7290. The love or affection of the will flows into the intellectual ideas, and vivifies and affects them as by inspiration, thus the thought and the will make one, 8885. The form of celestial thought is such that those things which are most intimately loved are in the midst, in the light of the internal sight, things comparatively obscure are round about, and such as man rejects, which are opposites, verge downwards, 8885. The ideas of thought in the internal man are spiritual, for they are without objects such as appear in the material world; hence, while man is in the world he does not perceive what is passing in the internal man, but what is in the external, 10,237, 10,240. The external man is first purified because the truths of faith can only come to manifest perception in natural ideas, 10,237. Spiritual ideas cannot be comprehended in the natural, but they produce and make them by influx, according to correspondences, 10,237, 10,400, 10,604. The ideas from which man thinks even while in the world are intellectual or immaterial, and after death, when he is a spirit, they become words, 10,298, 10,604. Natural ideas are spiritual, but so manifested to the natural man by putting on another form and habit, 10,551. Spiritual ideas are turned into natural ideas and fall into words, according to correspondence when man speaks, 10,604. Man can form no conception of spiritual ideas, except by thought and reflection upon the beginnings of his own thoughts, ill. 10,604. The principal of all ideas is the conception and thought concerning God, for it enters into all religion, and is the means of conjunction with heaven, 10,736; the idea of the angels concerning the Lord, 5256, 6380, 8705, 9303; and of the inhabitants of a certain earth, 10,737. See THOUGHT, UNDERSTANDING, SPEECH, MEMORY.

2. The idea of idolatry, or of any external object in the letter of the Word, falls away and perishes when the idea of the internal sense contained in it is apprehended, 1430, 1807, 1874, 1876, 2015, 2534 end, 10,568. It is from the ideas contained in the internal sense of the Word that its external is formed, insomuch that its every word and letter is inspired, 1870-1876. When the ideas of men remain in the external sense, the internal is respectively obscure, 2333; especially if the ideas are confined to the representatives of the Jewish church, 2534 end. When the Word is read by man in the external sense, the words and ideas are wonderfully changed to the apprehension of angels, and this according to correspondences, 2333, 7847. The angels instantly come into a spiritual idea answering to the sense of the letter, for a material idea perishes at the threshold of heaven, 10,568. It is by the sudden and constant translation of natural ideas into spiritual that the Word is the means of conjunction between angels and men, and thus between heaven and the world, 3507, 5648. Those who are in good think from the ideas of the internal sense while they are in the world, though internal ideas do not come to their manifest apprehension, ill. 5614. The wonderful fulness of ideas flowing into the external expressions of the Word illustrated by the Lord's prayer; what infinite and ineffable things are contained in every part of the Word, 6619, 6620. The quality of the internal sense of the Word illustrated by the ideas of human thought considered as more and more interior, 10,400 end, especially 10,604, 10,614. If the Word were written according to angelic and not according to human ideas, men would perceive nothing in it, but stand amazed at its expressions, 4210. See WORD.


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       IDEALISM. All is real that is from the Lord, and all that is not from the Lord, thus all that appears in hell, is unreal; by the unreal is meant that which is not what it appears to be, 4623. Evil spirits have the art of presenting various illusions before those who have recently come from the world, with the view of persuading them that all things, even in heaven, are ideal, 4623 end. Nothing in the universe is anything, that is, a thing, unless it is from divine good by divine truth, 5075. It is a fallacy of natural sense to believe that there are simple substances called monads and atoms; for whatever is within the external sensual, the natural man believes to be such as it appears, or nothing; other fallacies enumerated, 5084. Whatever flows from the Lord into man passes through his interiors to the very extreme where it can be sensibly apprehended; if this extreme or sensual part be occupied with fallacies and appearances, the truths that flow in are turned into the like and formed by them, 7442. Divine truth which proceeds from the Lord, and by which all things exist, is a substantial and real entity which fills the heavens, as the light and heat of the sun fill the world; what a fallacy it is to conceive of the Word as of the thought and speech of man, 9407, 9410. See TRUTH.


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       IIM. See ZIIM.


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INDEX TO SWEDENBORG'S ARCANA COELESTIA       "Rich, Elihu"       1853        p. 1051

       IDLENESS. See EASE.


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       IDOLATRY [idololatrium]. 1. They who affect external sanctity on purpose, or practise it from habit, so far as internal worship is not in it, are prone to worship whatever god or idol favours their cupidity, 1094. When worship is made to consist in externals it is idolatrous, and hence the worship of the Jews was no less idolatrous than that of the Canaanitish gentiles, only that they acknowledged Jehovah as their God, 1094, 1205. Idolatries are both exterior and interior, and they who are in external worship without internal rush into the former, they with whom internal worship is defiled into the latter, 1205. Interior idolatries are the falses and cupidities which they who have defiled internal worship love and adore, and which hold the same place as the gods and idols of the gentiles, 1205. All worship that is not derived from faith and charity is idolatry, 1211. A church which is only external is not a church but an idolatry, 1242. An idolatrous church is much worse than an idolatry not of the church, for it is internal idolatry, 1328. There are three universal kinds of idolatry, namely, the love of self, the love of the world, and the love of pleasure; and all worship is idolatrous in which one or other of these ends is entertained, 1357, 4444. These three universal kinds of idolatry are internal and profane, but there is a fourth which is only external and in which God may be acknowledged though he is not known, and in which the life of charity may be lived, 1363, 1370. The doctrinals, the morals, and even the idols of the upright gentiles are accepted by the Lord, and left whole to them as the vessels of celestial things, which they are qualified by charity to receive, ill. 1832, 4211. They who have worshiped idols and yet lived in charity easily receive the goods and truths of faith in the other life, and they are not instantly deprived of what they have esteemed holy from infancy, but by degrees, 1992, 9972. See NATIONS. Unless external rituals are representative, that is, unless the internal be in them, they are idolatrous, 2177, 2722. When a church declines from representative worship to idolatry, its representatives put on the opposite signification, and some devil is evoked from hell and worshiped in place of God, 4444. Men can only worship that of which they have some perception and thought from a sensible form, and in which they can imagine a divine presence; hence the worship of idols by the gentiles, and of men after death either as gods or saints, in consequence of the divine human not being known and acknowledged, 4733; as to the worship of saints by Christians, 9020. The principle of idolatry is not the worship of idols and graven images, but external worship without internal, ill. 4825. They who are in the loves of self and the world are internal idolaters, and external idolatry is derived from these loves, 4825. The idolatrous principle is external and internal; in general, it is the worship of what is false and evil, 4826; see below, 8932. The king was worshiped in ancient times as the guardian of the law of the kingdom, which was derived from divine truth; so far as he ceased to be the guardian of the law, or attributed anything but its guardianship to himself, such worship became idolatry, 5323. It is idolatry to make a god of anything derived from the self-intelligence or from the voluntary proprium, ill. 8871, 8941, 9391, 9424, 10,406. It is idolatry to make evils and falses into gods, that is, to make them appear in external form like goods and truths, ill. and sh. 8932, 8941, 9146, 9391, 9424. It is idolatrous to make rites, judgments, statutes and precepts objects of worship in the external form and not in the internal, ill. 9391. He who is in external worship when his heart and soul is not in heaven, but in the world, and who does not worship the holy things of the Word from celestial love, is in the practise of idolatry, 9391 end. Doctrine taken from the external sense of the Word, without the internal, is only idolatrous, ill. 9424. Such doctrines applied by man's own intelligence in favour of self-love, are denoted in the Word by idols, by molten images, and by things graven, sh. 10,406. Four kinds of idols are mentioned in the Word, namely, of stone, of wood, of silver, and of gold; their signification br. ex. 10,503. Idols of gold were the worst of all, because they denote evils of life derived from the love of self, as well as evils of doctrine, 10,503. In general, idols, strange gods, and molten and graven images denote religions principles excluded from the proprium; for whatever principles are derived therefrom are only idols, being dead in themselves though they are adored as living, 8941 end.

2. History. The nations with whom the first ancient church existed became, for the most part, idolatrous, and in Egypt and Babylonia they declined to magic, 1328, 4680, 9391; compare 1195. Idolatry took its rise from the use of objects representing celestial and spiritual things, which came to be worshiped when charity perished in the church, and with it all acknowledgment of the heavenly life, 2722, 4580. When the internal worship of the ancient church became external and at length idolatrous, every nation set up its own god, and the Hebrews were only distinguished from others by retaining the name of Jehovah for their god, 1343, 3667, 3732, in like manner some other families in Syria, as appears from Balaam, 1992, 7097. The idolatrous nations derived the names of their gods from the various names given to the Lord in the ancient church on account of their signification 3667; and according to the appearance of divine things in effects, 4162; or the divine attributes, 6003. See NAME. The gods and demigods of the ancients were also derived from their manner of writing by the introduction of abstract things in the character of persons discoursing, to whom appropriate names were also assigned, and c., 4442. When the ancient manner of worship ceased to be representative and became idolatrous, the use of representatives was forbidden, 2722; and afterwards limited to those at Jerusalem. See REPRESENTATIVES. The principle of the ancient church was to worship God in human form, thus the Lord; but when they declined from good to evil, they began to worship representatives, as the sun, the moon, the stars, groves, statues, and God himself in the form of various idols, 9193. The ancient church Which became idolatrous was spread through many kingdoms in Asia and Africa, especially Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistaea, and the whole land of Canaan on both sides Jordan;, 1238, 2385, 4680, 7097, 9391. The idolatrous worship to which the ancient church declined in Syria is signified by Terah, 1353, 1365, 1367; its three internal varieties, by his sons, Abram, Nahor, and Aaron, 1357, 1358; and its external by Lot the son of Haran; consequently by Moab and Ammon descended from him, 1363, 1364. The nations descended from Terah were idolatrous, 1357, 1358, 1363. The Jews were more idolatrous than other nations, and regarded their external rituals as constituting divine worship, 3479. The Jews were able to be kept in communication with heaven by their idolatry, because it was merely external, 3480, ill. 4847. From the historical and prophetical parts of the Word, it is obvious that the Jews were prone to the worship of idols, and from the internal sense it is manifest that they were continually in idolatry, 4825. Idolatry was so severely interdicted to the Jewish nation, because the adoration of other gods and of images would have destroyed the representative of the church with them, 8875 end. The Jews, in heart, remained in the idolatry of Egypt, though they confessed Jehovah with their lips, 9391. The lot of those from the ancient church who declined to idolatry and of idolatrous Christians in the other life, 2605. The serpent of brass was holy in the time of Moses, but when externals were worshiped it became profane and was destroyed, 2722.

3. Texts explained. The worship of idols is not mentioned in the Word as profane in itself, but as signifying internal idolatry which is really such, 1370. The families or nations of Canaan, the Jebusites, Amorites, and c., denote so many various kinds of idolatry, especially with the Jews, 1205, compare 1242. The confusion of tongues and dispersion at the building of Babel, denotes the end of internal worship, and the church made idolatrous, 1327, 1328. The death of Haran denotes the end of interior idolatry, and the idolatrous church made wholly external, 1365-1367. The slaughter of Sheckhem, and the men of his city, by the hand of Simeon and Levi, denotes all the truth of doctrine that remained from antiquity perishing when the representative of a church was instituted with the Jews, 4425, 4430, 4443, 4500. The sons born of whoredom to Judah, denote the false and evil principles, and finally the idolatrous state into which the Jews came, 4825-4827 and context. The commandment of the decalogue, "Thou shalt not have any other gods before my faces, and c.," denotes that truths are only to be thought of as from the Lord, and that goods and truths from him are not to be simulated in externals, ill. and sh. 8867-8873. Thou shalt not make before me gods of silver and gods of gold denotes falses and evils not to appear in externals as goods and truths, ill. 8932. The founder confounded by the graven image, the graven images to be broken in all the earth, and similar passages, denote the doctrines and artifices of self-intelligence, 8869. The idols of silver and the idols of gold, to be east to the moles and the bats, denotes the falses and evils of worship with those who are in falses and evils, thus who are in darkness, 8932, 9424. The workman making a graven image and the founder overlaying it with gold, and casting silver chains, denotes doctrine from self-intelligence appearing as good and a connection as it were with truths, which are fallacies and appearances, 8932, 9424; thus a religion from the proprium, and adoration of it as divine, 8941. The vessels of gold and silver taken from Jerusalem, and Belshazz