OR
HEAVENLY MYSTERIES,
CONTAINED IN
THE SACRED SCRIPTURES.

VOLUME I. - A TO L.

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



INDEX.



1



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


2



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 3        ABADDON, signifies perdition, 7643.


3



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


4



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 5        ABDOMEN. Concerning certain spirits who have influx into the abdominal parts, 5378, 5724.


5



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 6        ABEL [Habel], signifies charity, 342, 374, 9263. His death, the extinction of charity by Solafidianism, 369. See CAIN.


6



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 7        ABHORRENCE. See AVERSION.


7



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 8        ABIB. This month denotes the beginning of a new state, 8053, 9291, 10,659.


8



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 9        ABIDE, to [commorari, seu morari]. See to INHABIT, to DWELL, to TARRY


9



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 10        ABIHU. See NADAB.


10



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 11        ABILITY [potentia]. See POWER.


11



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 12        ABIMAEL. A ritual of that branch of the ancient church derived from Eber, 1245-1247.


12



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


13



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 15        ABORTION. See NATIVITY, to BRING- FORTH.


15



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


16



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


17



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 18        ABRECH, [A word of command, signifying bend the knee or bow down.] See Knees.


18



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 19        ABSALOM. See DAVID.


19



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 24        ACCAD [Akkad]. A variety of the worship signified by Babel and the land of Shinar, 1182, 1183. See BABEL.


24



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 26        ACHAN, The deed of, and its signification, 5135. See VESSEL.


26



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 27        ACHOR, Valley of [vallis Achoris]. See SHARON.


27



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 31        ACTION. See to ACT. Actions are all qualified by the ruling thought and intention of the mind, 3796, 5130, 5949.


31



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 32        ACTIVITY [activum]. See to ACT.


32



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 33        ADAH and ZILLAH, signify the beginning of a new church, 405, 409, 413, 421.


33



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 35        ADAMANT or DIAMOND [adamas]. See PRECIOUS STONES.


35



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 39        ADMAH and ZEBOIM, signify the falses and evils in which all knowledges respecting external worship, separated from internal, terminate, 1212, 1666.


39



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 45        ADVERSARIES [inimici]. See ENEMY


45



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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.


48



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


49



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


50



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


51



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


52



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 53        AFRICANS. They are principled in obedience, and receive goods and truths more easily than other Gentiles, 2604.


53



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


54



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 55        AGAG [Agagus]. See AMALEKITES.


55



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 56        AGATE [achates]. See PRECIOUS STONES.


56



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


57



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


58



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 59        AHOLA [Ohola]. The spiritual church, which is also called Samaria, 1368.


59



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


60



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 61        AHOLIBAMAH [Oholibamah]. The affection of apparent truth, 4643.


61



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 62        AHUSATH [Achusath]. Those who are in doctrine from the literal sense of the Word, 3447. See ABIMELECH.


62



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 63        AI. Bethel and Ai signify knowledges respectively celestial and worldly, 1453, 1557.


63



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 64        AID, OR HELP [auxilium], when predicated of the Lord, denotes his mercy and presence, 8652.


64



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 65        ALABASTER. See PRECIOUS STONES (onyx).


65



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 66        ALIENS, signify falses destructive of truths, 10,287.


66



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 67        ALIVE, OR LIVING [vivit, vivere, vivificatio]. Denotes spiritual life, 5679. See LIFE, 5890, 6032, 6574.


67



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 68        ALMODAD. A ritual of the church called Eber, 1245, 1247.


68



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


69



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 70        ALOES [aloe] By anointing with myrrh and aloes was signified the preservation of all truths and goods with man, 10,252.


70



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


71



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


72



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


73



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


74



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


75



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 76        AMBASSADOR. See MESSENGER.


76



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 77        AMETHYST [amethystus] See PRECIOUS STONES.


77



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


78



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


79



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 80        AMRAPHEL, ARIOCH, ETC. [Amraphelis, Arjochi]. So many kinds of apparent goods and truths, with the Lord's external man, 1660, 1661.


80



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 81        ANAKIM. See NEPHILIM, PERSUASION.


81



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 82        ANAMIM, ETC., denote rituals merely scientific, 1193.


82



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


83



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 84        ANCIENTS. See CHURCH.


84



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 85        ANCIENT OF DAYS [antiquus dierum]. The Lord as to celestial good, 9470.


85



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


88



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


89



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 91        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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 92        ANOINTED of JEHOVAH [unctus Jehovae]. The Lord as to the divine human, sh. 9954.


92



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 94        ANTEDILUVIANS. See FLOOD.


94



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 95        ANTELOPE. See HART, HIND, ROE.


95



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


96



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


97



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 98        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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 99        APPARENT TRUTH [veri apparentia]. Divine truth is latent under the apparent truths of the Word, 6997. See APPEARANCE.


99



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 100        APOLLYON. Denotes reasoning from falses appearing as from truths, and from things philosophical perversely applied, 7643.


100



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


101



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 102        APPEAR, to, [apparere]. By Jehovah appearing to him, is signified thought from the Divine, 3367, 3438.


102



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


103



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 105        APPETITE [appetitus], corresponds to the desire of knowing, 4792. See FOOD.


105



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


106



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 108        APPROPRIATION. See INFLUX.


108



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 109        AR. See Moab.


109



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 110        ARABIA. See KEDAR.


110



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 111        ARAD. See THRESHING FLOOR.


111



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 113        ARARAT. The mountains of Ararat signify the lumen of the regenerate, 854, 855.


113



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 116        ARIOCH [Arjochi]. See AMRAPHEL.


116



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


118



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


119



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 120        ARKITES [Arki]. See AMORITE.


120



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 124        ARPHAXAD [Arphachschad]. A nation so called, 1334; it signifies science, 1230, 1339, 1341. See SHEM, SALAH.


124



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 125        ARRANGE. See to NUMBER.


125



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 126        ARROW [sagitta]. See Bow.


126



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        ART. Concerning the arts of magicians unknown in. this world, 831. See MAGIC.


128



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 129        ARTIFICER [artifex], denotes one who is wise, intelligent, knowing, 424. See BEZALEEL.


129



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 130        ARVADITES. See AMORITES.


130



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        ASIDE, to go, and see [secedere et videre], denotes to reflect, 6836.


136



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 137        ASHKENAS. A doctrinal of external worship,1154. See GOMER.


137



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        ASSYRIA. See ASHUR.


143



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        ATHEISTS [athei] are the subjects of infernal spirits, 1308.


146



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        ATONEMENT. See PROPITIATION, INTERCESSION, REDEMPTION.


149



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        AURA. See ATMOSPHERE.


152



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 153        AURORA. See DAY-DAWN.


153



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        AVEL MITZRAIM. The mourning of the Egyptians, 6543.


156



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 157        AVEN, HIGH PLACES OF, signifies self-love, 273.


157



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        AZURE STONE [Cyaneus]. See PRECIOUS STONES.


163



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 164        AZZAH, or GAZA [Assa], signifies things revealed concerning charity, 1207, 1210, 1211.


164



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        BALANCE [trutina]. See EXPLORATION.


170



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        BALSAM [balsamum], signifies the truth of good in the exterior natural principle, 5620.


173



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        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.


179



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 180        BASEMATH, the daughter of Elon the Hittite, denotes truth from a source not genuine, 3470.


180



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 181        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.


181



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 182        BASILISK [regulus]. See COCATRICE.


182



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


183



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


184



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


185



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 186        BAT [vespertilis]. See MOLES.


186



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 187        BATHSHEBA [Bathscheba]. See HETH.


187



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 188        BATTLE AXE [malleus]. The omnipotence of the Lord by divine truth, 2547, 8281.


188



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.]


189



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


190



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


192



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 193        BEAR to [parere]. See to BRING FORTH.


193



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 194        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.


194



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


195



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


199



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 200        BEERLAHAIROI [Beerlachai roi], denotes divine good rational born from the divine truth, 3194; also divine light, 3261.


200



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 202        BEETLE [scarabrus]. See LOCUST.


202



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 203        BEFORE, OR IN FRONT [ante], signifies what is internal, 10,550.


203



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 205        BEHIND [cost]. See BACK.


205



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 206        BELA. See ZOAR.


206



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


207



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 209        BELOVED OF JEHOVAH [dilectus Jehovah], denotes truth spiritual from celestial good, hence Benjamin is so called, 4592. See BENJAMIN.


209



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        BELT [baltheus, seu cingulum]. See GIRDLE.


211



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 212        BEND, to [inflectere]. See to Bow. To bend the knee, signifies adoration, 5323.


212



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


213



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 215        BENONI, in the original tongue, signifies a son of my grief, 4591.


215



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 216        BERA. See SODOM.


216



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 217        BEREAVED [orbus]. To be bereaved, when applied to the church, is to be deprived of truths, 5536, 5632.


217



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 218        BERED [bared], signifies scientific truth, 1958.


218



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 219        BERYL [tharschisch]. See PRECIOUS STONES.


219



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 220        BETHAVEN. See GIBEAH.


220



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 224        BETROTHED, to be [desponsari], denotes the agreement of minds [animi et mentes], which precedes the conjunction of marriage, 8996.


224



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 226        BILHAH, the handmaid of Rachel, denotes exterior affections serving for mediums, 3849.       


226



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 229        BIRSHA [Birscha]. See SODOM.


229



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 230        BIRTH [partus]. See to BRING FORTH, NATIVITY.


230



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 231        BITE, to [mordere], signifies to cleave to, and thus to injure, 6400.


231



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 232        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.


232



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 233        BITTERN [anataria]. See CORMORANT.


233



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 234        BITUMEN, or TAR. See PITCH.


234



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 235        BLACK [nigrum]. See COLOURS.


235



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 236        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.


236



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


237



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 238        BLASTING and MILDEW [uredo et rubigo]. See CURSE.


238



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 239        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.



239



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 240        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.


240



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 241        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.


241



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 242        BLUE [coeruleum, hyacinthinum]. See COLOURS.


242



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 243        BOAR [aper]. See SWINE.


243



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


244



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


245



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 246        BOLSTERS [cervicalia, seu capitalia]. See PILLOWS.


246



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


247



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


248



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


249



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


250



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


251



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


252



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


253



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


254



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 255        BOUGH [ramus]. See BRANCH.


255



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


256



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 257        BOUNDARY [terminus]. See BORDER, EXTREMITY.


257



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


258



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


259



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


260



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


261



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


262



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


263



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 264        BOZRAH. A principle in the Lord's divine human, 4650.


264



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


265



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


266



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


267



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 269        BREACH [ruptura]. The infraction and perversion of truth by its separation from good, and hurt thence derived, 4926, 9163, 8833.


269



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 270        BREACH [fractura]. See to BREAK.


270



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 271        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.


271



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 273        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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 275        BREECHES OF LINEN [femoralia lini], signify the external of conjugial love, ill. and sh. 9959. Also, protection from the hells, 9962.


275



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 278        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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 279        BRIMSTONE [sulphur]. See SULPHUR.


279



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 281        BROKEN, to be [frangi] when predicated of truths and goods, denotes that they are dissipated, 9163, 9348.


281



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 285        BUCKETS [situloe], denote knowledges or scientifics as receptacles of truths, 3079. See VESSELS, WATERPOT, BOWL, SCIENTIFICS.


285



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 287        BULLOCK [juvencus], signifies natural good, 2180, or the good of innocence or charity in the external man, 9391. See CALF, OX.


287



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 288        BULRUSH [juncus], denotes what is vile, but still derived from truth, and in the opposite sense, sh. 6723. See REED, GRASS.


288



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 289        BUNDLES [colligationes]. See FASCICLE.


289



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        BURIAL [sepultura]. See to BURY.


291



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        BURNT-OFFERING [holocaustum]. See SACRIFICE. It signifies divine worship in general and purification from evils and falses, 10,143.


293



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        BUSH [rubus]. See BRAMBLE.


296



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 301        BUZ [Bus]. See NAHOR.



301



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 302

C.

CADESH [Kadesh]. See KADESH.



302



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CAINAN [Kenan]. See SETH.


304



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CALAH [Kalach], signifies false doctrine originating in lust, 1184, 1185, 1189. See NIMROD.


306



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 307        CALAMUS. See CANE.


307



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


309



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


310



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 311        CALNEH [Kalneh]. A variety of the worship signified by Babel, 1183. See BABEL.


311



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


312



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


313



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


314



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


315



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


316



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


317



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 318        CANKERWORM [melolontha]. See CATERPILLAR.


318



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


319



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 320        CAPHTORIM [Kaphthorim]. See EGYPT.


320



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


321



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 322        CARBUNCLE [carbunculus]. See PRECIOUS STONES.


322



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 323        CARCASE [cadaver]. See CORPSE.


323



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


324



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 326        CARRIAGES [vehicula]. See CHARIOTS.


326



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


327



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 329        CASK, or PITCHER [cadus]. See WATER-POT, VESSELS.


329



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 330        CASLUHIM, OR CASLUKIM [Kasluchim]. See EGYPT.


330



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CATHOLIC RELIGION. See PONTIFF.


336



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 343        CENSOR. See INCENSE.


343



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 345        CEREBELLUM. See BRAIN.


345



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 346        CEREBRUM. See BRAIN.


346



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 347        CERBERUS. See DOG.


347



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 348        CEREMONIES [ceremoniae, seu ritualia], are of no moment by themselves, 2342. See RITUALS.


348



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 350        CHAFER [bruchus]. See CATERPILLAR.


350



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 352        CHALCEDONY. See PRECIOUS STONES.


352



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 356        CHANCE [casus, fortuitu]. See FORTUNE.


356



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 358        CHANNEL [canalis]. See WATER POT.


358



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 359        CHARACTER. See MARK.


359



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 360        CHARAN. See HARAN.


360



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 364        CHECKERED [tesselatum]. See GARMENT.


364



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 366        CHEEK-BONE [maxilla]. To smite the cheek-bone signifies to destroy truth, 9048.


366



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 367        CHEMOSH [Kemosch]. See MOAB.


367



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 368        CHERETHIMS. See EGYPT (Caphtorim).


368



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 369        CHESED [Kesed]. See NAHOR.


369



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CHITTIM. See ELISHAH.


373



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CHRYSOPRASUS. See PRECIOUS STONES.

CHRYSOLITE. See PRECIOUS STONES.


377



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 378        CHRYSTAL [crystallus]. See CRYSTAL.


378



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        CINDERS [favilla]. See ASHES.


382



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        CITADEL [arx]. See CASTLES.


388



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        CLEANSED, to be [mundari], is to be sanctified, sh. 4545. See BAPTISM, WATER.


392



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        CLERGY [clerici]. See PRIEST.


395



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 396        CLEAVE, to [findere]. See to CUT.


396



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 397        CLOAK [pallium]. See Rolm.


397



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 398        CLOSET, or SECRET CHAMBER [conclave]. See HOUSE.


398



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        CLUSTER. See GRAPE.


402



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 403        COAL. See FIRE.


403



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        COFFER [capsa]. See ARK.


407



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        COLON. See INTESTINES.



413



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


414



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 415        COLUMN. See PILLAR.


415



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 417        COMBAT [pugna]. See TEMPTATION.


417



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 420        COMFORT, to [consolari]. See CONSOLATION.


420



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


423



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 432        CONATUS. See TENDENCY.


432



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 433        CONCEAL, to [celare]. See to HIDE.


433



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 436        CONCUPISCENCE [concupiscentia]. See DESIRE, LUST.


436



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


437



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


438



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


439



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 440        CONFOUND, to [confundere], is to darken, to obliterate, and to dissipate, 1321. To confound lips is predicated of doctrine, 1321. See Lip.


440



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 441        CONGERIES. Man is a mere congeries and composition of evils and falses, 761, 987, 2694.


441



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 442        CONGLUTINATION. How the deceitful are punished by conglutination, 960, 1271.


442



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


443



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 444        CONJUGIAL LOVE [amor conjugialis]. See MARRIAGE.


444



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


445



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


446



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 447        CONSANGUINITY [consanguinitas]. See AFFINITY; and in addition to the numbers there cited, 3703, 4619, 6756, 9079, 10,490.



447



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


448



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


449



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


450



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.



451



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


452



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 453        CONSTIPATION. See OBSTIPATION.


453



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


454



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        CONTINENT. See to CONTAIN.


460



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        COOK, to [coquere]. See to BAKE, to BOIL.


464



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 465        COPPER [cuprum]. See BRASS.


465



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CORD [funis]. See ROPE.


467



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 468        CORIANDER SEED [semen coriandri], denotes truth and its purity, 8521. See SEED, MANNA.


468



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        CORNELIAN. See PRECIOUS STONES.


471



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CORONATION. See CROWN.


473



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        COTTAGES [tuguria]. See TENT.


477



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        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        COVERING [velamen, tegumentum]. See VAIL.


484



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        CRAFT [dolus]. See SIMULATION, DECEIT.


487



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        CRIMSON [coccineus]. See COLORS (Scarlet).


491



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        CRUCIFY to [crucifigere]. See to HANG, STONING.


497



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        CUMMIN [cuminum]. See FITCHES.


502



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 503        CUNNING [astus]. See DECEIT, SIMULATION.

CUNNING WORKMAN [excogitator]. See CONTRIVER.


503



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        CURDLE, to [coagulo]. See MILK.


505



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 506        CURE, to, or TAKE CARE OF [curare]. See to HEAL.


506



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        CUSH, [Cusch, Kusch]. See ETHIOPIA.


509



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        CUTTERS OF GRASS. See to CUT.

CUTTERS OF WOOD. See to CUT.


513



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 514        CYMBAL. See Music.


514



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        

D.

DAGGER [machaera]. See SWORD.


516



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        DAINTIES, or SAVORY MEAT [cupediae]. See TASTE.


518



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DAMSEL [puella], denotes affection in which is innocence, 3067, 3080, 3110. See GIRL.


521



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 522        DAN. See TRIBES.


522



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        DART [jaculum]. See Bow, ARCHER.


527



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 528        DATES. See BRANCH, PALM.


528



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 529        DATHAN. See KORAH.


529



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


530



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


531



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


532



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


533



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


534



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 535        DEBILITY [debilitatis], signifies the diminution of potency, 8616. See DISEASE.


535



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


536



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


537



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


540



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 541        DECISION. The decision, consummation, and fulness of things denotes the end of the church, 1857, 2905. See DESOLATION, VASTATION, CONSUMMATION.


541



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


542



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


543



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 544        DECORATION. See ORNAMENT.


544



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


545



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 546        DEDAN. See SHEBA, KETURAH.


546



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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.


547



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DEISTS. See DEITY.


552



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        DELUGE [diluvium]. See FLOOD.


556



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 557        DEMON. See DEVIL, SPIRIT.


557



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 558        DENIAL [negatio]. See AVERSION, DOUBT.


558



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DEPOSIT, to [deponere], signifies to conceal or store up for use, 5299.


561



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        DESERT [solitudo]. See WILDERNESS.


565



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        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        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        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        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        DIADEM. See CROWN.


575



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 576        DIAMOND [adamas]. See PRECIOUS STONES.


576



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 577        DICE, GAME OF. See 6494.


577



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        DIE, to [mori]. See DEATH.


579



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        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        DINNER [prandium]. See FEASTS [convivia].


586



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        DISCOURSE [sermo]. See SPEECH.

DISCOURSE [loquela]. See SPEECH.


590



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 591        DISCRETE. See DEGREE.


591



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        DISH. See BASON [crater].


595



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DISSIMULATION [simulatio]. See SIMULATION.


598



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DISTURB, to [turbare]. See CROWD.


601



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 602        DIVIDE, to. See DIVISION.


602



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        DODANIM. See ELISHAH.


607



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        DOUBLE [duplum]. See NUMBERS (two).

DOUBLE-DYED, SCARLET [dibaphum]. See COLORS.


612



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        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        DREAD [pavor, terror, formido]. See TERROR, FEAR, CONSTERNATION.


619



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 620        DREAM [somnium]. See SLEEP.


620



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        DRIVE OUT, to [expellere]. See to EXPEL.


622



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DRUM [tympanum]. See MUSIC.


625



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DUDAIM. See MANDRAKES.


628



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        DUNG [fimus, stircus]. See EXCREMENT.


631



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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
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        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        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        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        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        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        EAST [oriens]. See QUARTERS.

EAST-WIND [eurus]. See WIND, QUARTERS (East).


640



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        ECCLESIASTIC. The necessity and limits of ecclesiastical order defined, 10,793-10,799. See GOVERNMENT.


644



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        EDER. See TRIBES, TOWER.


646



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        EFFECT [effectus]. See END, CAUSE.


649



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        EIGHT, EIGHTEEN, EIGHTY, and c. See NUMBERS


655



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 656        EJECT, to [ejicere]. See to EXPEL.


656



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 657        EL, ELOAH, ELOIM, EL-ELOHE, and c. See NAME.


657



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        ELDAAH. See MIDIAN.


659



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        ELEAZAR and ITHAMAR. See NADAB.


661



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 662        ELECT, ELECTION. See CHOSEN.


662



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        ELIJAH. See ELIAS.


666



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        ELPARAN. See PARAN.


671



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        EMBRACE, to [amplexi.] See to KISS.


675



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        EMERALD [smaragdus]. See PRECIOUS STONES.


677



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 678        EMIM. See NEPHILIM.


678



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 679        EMPTY [inane]. See VOID.


679



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        EMPIRE. See GOVERNMENT.


681



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 682        EMISSARY SPIRITS [subjecta]. See SUBJECTS.


682



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 683        EMULATION [aemulatio]. See ENVY.


683



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 684        ENAKIM. See NEPHILIM.


684



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 685        ENCAMP, to [castramentari]. See CAMP.


685



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 686        ENCHANTMENTS [incantationes]. See MAGIC.


686



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        ENLARGE, to. See to DILATE.


690



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 691        EN-MISHPAT [En Mischpath]. See KADESH.


691



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        ENSNARED, to be [illaqueari]. See SNARE.


694



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 695        ENTANGLED. See ENTWISTlNG.


695



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        ENUNTIATIONS, THE BOOK OF. See WORD.


700



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        EPHAH, one of the sons of Midian. See MIDIAN.

EPHAH, the Hebrew measure. See MEASURE.


702



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 703        EPHER. See MIDIAN.


703



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        EPHRAIM. See TRIBES.


705



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        ER. See TRIBES (Judah).


709



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        ESCHOL [Eschkol]. See ANER.


715



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        ESPOUSALS. See MARRIAGE.


717



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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        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        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        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        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        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        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        EVANGELIZATION. See GOSPEL.


725



INDEX TO SWEDENBORG'S ARCANA COELESTIA 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 {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        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        EXACTORS. See MODERATORS.


729



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 730        EXALT, to [exaltare]. See HIGH.


730



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 731        EXCISION. See DESOLATION.


731



INDEX TO SWEDENBORG'S ARCANA COELESTIA p. 732