intljeCitpoflfttJgork
LIBRARY
Y^E
col!collN
N.YORK.
)
WORSHIP
GOD;
TREATING OF
TlIE
or
NG
CREATURES,
ALSO OF
::h-m: \
FIRST-BEGOTTEN, OR ADAM.
TRANSLATED FROM THE ORIGINAL LATIN OF
EMANUEL SWEDENBORG.
FLRST AMERICAN FROM SECOND
LONDON
EDITION,
School Street.
1832.
BUTTS
in 1745,
it
two years
but
appears to have
edition of the
been written
an earlier period.
The
first
second at London in 1828. The notes are by the Author, except those which are subscribed Tr., which were furnished
by the
translator.
A D VERT
r\l
ENT
As
following
adopts
terior
its
terms, as well
in
calculated,
by reason of that
to
in-
wisdom
it is
convey his
own
ideas,
unintelligible.
The
following alphabetical
Glossary
is
accordingly drawn,
up by the Translator.
Aganippe a famous well or spring in Bseotia, which rose out of Mount Helicon, and is hence applied by our Author to denote intelligence, while its nymphs represent the affections of such intelligence.
Apollinary
Author
it
sports so
man mind,
Cerberus
gains over
wisdom and
intelligence.
which he appears.
ancient
names given
to
the infernal
Erichtons
who is said to have had the dragon, and who took his name from contention.
.'1
GLOSSARY.
GoRGONs
the three
who
men
into stones
and had dangling vipers instead of hair, whence they are applied by our Author to denote the terrible forms and
operations of
tlie evil
affections.
Helicon
hill
ancients to
Apollo and the Muses, and hence applied by our Author to denote the abode of the sciences and intelligences in the
human mind, which, according to the wisdom of the ancients, were personified under the names of Apollo and the Muses, Apollo representing their king, and the Muses representing the sciences and intelligences over which he presided. Medus^an from Medusa, the daughter of Phorcus, whose hair is said to have been changed by Minerva into snakes, whence the term is applied by our Author to figure again the
Morpheus
the
Muses and Minerva or A-rHisxA. a hill between Thessaly and Macedon, Oloipus
that
it is
it.
seen
was applied by the ancients to denote the habitation of the gods, and is a term adopted by our Author to figure the interior abode of the celestial wisdoms in
above
it
Hence
man.
according to the ancients, she was the Goddess of Pallas Wisdom, sometimes called Minerva and AthcEna. a mountain of Phocis, consecrated also by the Parnassus ancients to the Muses and their king, and hence again ap-
intelligences in man.
Pegassus
it
applied by
our Author.
Python
a serpent supposed
to
GLOSSARY.
memory
stituted
;
Vll
games were
in-
Styx
its
Tartarus
to the poets.
Venus the supposed goddess of Love and Beauty. Vertumnus a god worshipped by the Romans under
sever-
al
shapes, because he
to
was supposed
to
and
among
fire
the an-
whom
the Vestal
to
INTRODUCTIOxN.
1.
Walking once
of composing
my
were shedding
their foliage,
falling leaves
were
its
autumn
at that
time took
became
serious,
my
whole
to
mind
but on
seeing
this
change of scene,
;
began
and
it
occurred to
me
whether
all
only with forests, but also with our lives and ages
is
for
it
commencing from
passing
age,
through their
the image of
Nor
is
this
life,
men's individual
the world's
existence, that
1
2
societies,
INTRODUCTION.
which from
their infancy, integrity,
silver ages,
and innocence,
it is
and which,
now
ages,
which
in
shortly
in a
sort of
secrets of nature,
revolutions of their
own
more distinguished
than their
own had
creation, justice
and
wherefore
they taught posterity to believe, that their deities, descending at that time from their astral abodes upon earth, consociated with
mankind
as
it
heaven
itself,
air,
or of
to
its
in
compliment
called
itself
The
earth
also
ful
presented
garden or Paradise
of the year into one, and this they concluded to be a perpetual spring, which breathed
that while
filled
its
it
its
zephyrs continually, so
blandishments.
With such
the
world
which
l.N
I'UOUUC TION.
because in singular
living
its
3
sports,
we
behold,
doubtless
or
offspring
For there
its
is
no-
thing
but what
commences
its
its
existence from
spring
for
infancy and
innocence;
many
mirrors of things in
many
mirrors
in
their beginning.
Let us also
contemplate the face of the universe in the mirrors presented by the singular things of which
it is
composed, and
from them
let
and of ages.
whom,
all
truths flow
down
as
rays into
inquiry
would be vain
wherefore,
his favor.
ON THE
CHAPTER
.SECTION FIRST.
I.
Our
and marks
through which
it
passes
the time of
its
its
circuit, or its
While
aside,
it
performs this
little
its
gyration or year,
is
turned
seven
the
stars,
and downwards
is,
them, from
its
thus in every
least
progress,
wheresoever
it
it
varied aspect,
viz. spring,
whence comes its four seasons of the year, summer, autumn, and winter. In this its cirit
cumvolution,
about
its
axis,
which
it
its
The
effect of
each of
these rotations
is,
and from
rising gains
and
is
hidden
it
6
day,
ON THE WORSHIP
and measure the times of the seasons of the
year.
The
summer, autumn
4.
in evening,
and winter
in night,
and
so forth.*
As
centre, so the
moon
centre
and
in like
manner
cuts the
thus being
nearer to one or other of the poles, she changes her situation every
moment
The
to us
revolutions
months
repre-
which
result
our earth.
wandering
vulgarly planets
* For, as
these in like
manner perform
their gyra-
was
said
but also the least moments of days represent themselves in the same
for
whatsoever relates
to
time has
;
its
spaces, as
common
subjects
under annual manner, every period of two month for there are twelve
allotted places
;
periods of two hours of the day, as there are twelve months of the
many many
in like
likened to
the periods of two hours of night so many winter manner, the warmth of spiing or summer may be the sunshine of those hours, and their cold to the shade. li
still
we
7
from the centre,
and describe circumferences, which are so many annual These immense times or spaces which they accomplish.
masses, in like
manner
each
its
in their
whence they
winters.
axis,
They have
turn of rotation, rising in the morning and setting in the evening, whence they also have noons and nights, with
intermediate lights
and shades.
Moreover
also
around
moving moons,
called satellites,
which
in like
manner
illuminate
The
globe,
is
which being
farthest dis-
encompassed with
their
satellite, like
when
collected, over
Around
its
wan-
immensity
visible.
remain
fixed,
and
moveable
in their
images of the great sun, being imcentres, they also occupy a kind of plane,
as
themselves as their
fore as
own
proper universe.
There
are there-
many
and quantity
lesser.
These
ON THE WORSHIP
heavenly
a form,
which
all
is
starry orbs
to
may
mutually es-
tablish
complex of
universes
is
called
efFect
which tlie stars with their universes determine or coby intermixture and harmony with each other, and which on that account is called celestial, cannot at all be acknowledged as the most perfect of all forms in the world, if we depend only on the view presented to the spectator's eye on this globe of earth for the eye does not penetrate into the distances of one star from another, but views them as placed in a kind of expanse, one beside another hence they appear as without order, like a mass of confusion. Nevertheless, that
;
:
* This form,
all
is
all
forms,
consideration, that
and the powers of its nature, gave birth to those universes, from which, and their cooperation, nothing but what is most perfect flows
forth
;
this is
stars
from each
many
Such forms
protect themselves
by
their
own
:
they breathe somewhat perpetual and infinite nevertheless, they cannot be comprehended as to their quahty, except by lower or lowest
forms, the knowledge of
objects
to
ourselves from
which
But
proper
earthly substances,
is that which is determined by mere ansame time by plane subjects, whatsoever be their
;
this therefore
be called an
this
From
or
form
we
which
is,
is
Circular
Spherical Form
its
circumference
as
on which
account also
it is
the measure of
all
angular forms,
for
we measure
9
itself as
member
claims anything to
it
own, unless
it
can flow in
we
something
In the
we
which may be
Form
for to this
form
is
added,
still
further,
somewhat perpetual
its
or infinite,
which
is
it
and that
its
by
which means
the circular
is
form
is
are enabled to
view a
is
still
Vortical, Form,
perpetual or infinite
for
the
and
;
from
this,
by its diameters,
this
centre as to
its
limit or
boundary
latter
has reference
;
to a spiral
petually circular
is
form manifests
In
magnetics,
may be viewed
the highest
is
the
same
with the
it
Celestial Form, in which almost all boundaries are, as were, erased, as so many imperfections, and still more perpetuities
;
wherefore
this
form
is
inferior forms,
from which the inferior descend and derive birth as from their beginning, or from the form of forms.
That
with the
for-
From
this
nor
is
what
is
consults the general security and concord, for in that form there
not
many
mere centres or by which means nothing can be respected as proper to it, unless it be of such a quality that from what is general, or fi'om all the centres, which taken together produce what is general,
determinations, taken together, exist from
representations of a centre,
10
from what
is
ON THE WOUtfHlP
general into what concerns
re-flow into
is
itself,
and again,
also
as by an orb, can
i^niverses, or into
what
general
on which account
into the
own
them even
opaque bodies
the setting
when
in the
was
said,
the sun as a
common
centre,
grow
The
sun, like
own
offspring
;
which have
he continu-
for
and particular
fails
interests,
and
to exercise over
them
is,
his care
it
as
he cher-
ishes
them with his warmth issuing forth from his immense bosom he adorns their bodies and members every year
;
he promotes the
life
of
all
things,
his luall
minous radiance.*
it
the
may
flow in into
for the
may
re-flow through
an orb
benefit of
or into
what
general.
This indeed
it is
at first
view, because
fetched
of
all
phenomena
fiom the
to
cially
human
is
everywhere
placed
it
seems
to
be constituted in a kind of
still
more
* Let us weigh these things more particularly: that the sun present by his rays with all the wandering orbs in his universe,
is is
AND LOVE OF
functions of parental duty,
it
GOD.
follows
if
we
manifest from his heat and light, for both are contained in his rays,
rays
to his
zon, and the meeting of heat exhaling from the object; and lastly, ac-
extreme
those
with a less
which wander at a less distance and more immediately under his view wherefore the sun cherishes, tcith heat bursting forth from his large bosom, these bodies which have been derived from him, agreeable to the proposition. Moreover he also adorns them vith the most beautiful clothing; for the universal
;
its fields,
the
new
;
summer
seasons
and singular the things which clothe that face, although exfrom their tombs
to a
kind of
life
but
instantl}",
when
the sun descends from his height, and becomes lower by the inclination of the plane of the horizon, cold begins to prevail, in
consequence
of
of
al
to death thus he nourishes the inhabitants with perpetufood excited from the bosom of the earth, and continues their life. Moreover ahohe gives times, which derive from the sun their greatest
consigned
and
least durations,
for
years with their days, and days with their hours, exist by his alternately changed aspects, and by his risings varying to his settings, and
by
by
aiul
thus
He prestirs
.-
for as the
up
and renovates his whole universe with the ethereal atmospheres excited
common
;
force corres-
ponding
and thus by
kind of animation
without such
an origin of motion these great bodies could in no wise be kept in a constant revolution around him their centre and fountain ; from particular forces there results a general force, as a
it is
an aggregate.
convey along with them both heat and Ught, but this according to his heights above the horizon, and according to distances, also according to columns of air and the time of their continuance in the
12
ON THE WORSHIP
and
to
examsun
to the
cause
Let us
first
its
birth, or
in
its
infancy
and progress
to
maturity
states
let
that
nature, will be so
many
own
series.
like
sun being in a
bodies of his
womb the
own
universe,
and when, being delivered, he the regions of air for if they were de;
it
is
womb. Nevertheless,
was impossible that he could carry in his burning focus, and afterwards bring forth, such heavy and inert productions, and therefore such burdens must have been the ultimate
itively
effects of his
Hence
it
sun prim-
effluvias excited
and hatched
and
bor of rest
hemisphere
process of time
one exists without the other as in mid-winter, when the sun shines with as great hght as in mid-surnmer from the same degree of altitude ;
nature of his is opposed shade, but to the other, cold by luminous radiance he enlightens those things which he produces by heat, that they may affect our sight.
to this latter
;
his
AXD LOVE OF
GOD.
13
included in
it,
Universe
when
was
at
hand,
burst,
and would
look up to
him
as
a parent.*
Something similar
three
kingdoms on the
late a
kind of universe.t
have
also not unfrequently
for occasionally
new
which
is
quence of
or
by
their exhalation,
have been
would altogether hide them, so as to withdraw them from our view. if we con)pare the immense magnitude of the sun with the planetary bodies which revolve around him, W'e may easily be instructed, by a slight calculation, that such a surrounding crust would have sufficed for producing so many and so large bodies. This egg
Besides,
so
famous
in old
all
is
which
afterwards being arranged into the most beautiful order, produced our
world.
It is a
is
produced
from an egg
first in
animal kingdom,
the ovaries, next within the chorion and amnion, which, with
14
10.
ON THE WORSHIP
On
immense
repository there
to the planets
and resembling our earth, but which being yet without form, and not balanced in any ether, pressed upon the great border of their parent for no force
;
was
them in another
were, at his
direction
thus
they lay scattered like suckling masses near the burning bos-
om of their
when
father, and, as
it
teats.
But presently
the sun,
the
begun
to cast
full
and
to distend
it
with auras,
more remote distances, and thus with spaces ;* hence arose ether,
to the shell
their liquid,
have reference
The
with
coats,
of animals.
In
cases there
is
when
an
is at
womb,
:
in a seed, or
egg, there
the sun,
trates
is
between these
is,
warmth
from things outermost to things inmost, before it acts from things inmost into things outermost ; but in the latter, from things inmost to things outermost, that it may return towards those things
for
is
in a
man-
moments
of birth, but also at other times, as will be illustrated by examples in what follows. In this manner these oj-bs, as so many offspjings, have
gained their birth and existence from the bo.?Gm of the sun lor it amounts to the same thing, whether elements have been accumulated
:
immediately from the centre invo that immense crust, or from the circumferences excited from the centre, and relapsing to the compass of
the centi-e with the commencing elements.
ether itself, with which the solar universe is filled, and spaces and times, in a word, nature herself, as something, ex-
*The whence
ist
could not derive their birth from any other source than from the
15
same time
involv-
Hence
it
came
it
being as yet
fluids,
and, as
These
now became
in centres,
orbs,
and, as
it
circumambient ether,
to dance,
make
children,
to
make
a comto
mencement of
11.
When
now
sun into
running
spiral or
winding
and
same
at the
spiral, removed themselves from the centre, same time fiom the very heated and burning
was the
case,
if
all
concor-
And
we examine
it
phenomena which
it
presents,
we
shall find
to
be of no other nature than that of the substances which excite the solar focus itself; nor of any other form, than of the supreme form in
nature, which
is
thus only formed anew, that they might afterwards receive the rays
of their sun, and transfer them
its
when
received
of the universe
ginning of existences,
halation, that
position.
is,
com-
1^
bosom of
being, as
direction.
their
it
ON THE WORSHIP
father,
;*
thus
move
in another
at
birth, equal in
There were seven fcEtuses brought forth number to the planets which revolve
;'
one
in the
sphere,
size with
its
natal centre.
Thus
at
same time
that he
made an
made
Some of
them
and
parent,
orbs,
satellites,
ration around
them
is
handmaid, which
called the
reflect
The
spire,
which the
novitiate orbs
round an
axis,
and
which we shall speak presently. This circumgyration may be espededuced and confirmed from the solar spots, which are also so many globes wandering proximately around the sun, some of which have quicker periods of revolution, but some slower, altogether according to their distances from the sun as from their centre the same may also be concluded from the orbits of the planets, compared with each other. Such gyrations, marked according to superior forms, are
cially
;
the very nature of the form involves this Both the declinations and inclinations of the magnet, as
;
well as
its
attractions,
which
are so
many
AND LOVE OF
GOD.
17
of their parent.
12.
Our
its
sun in
it
might turn
to
him
the points of
itself,
receive in
by
vicissitudes
it
for as yet
and thus a large fluent heap of principles of inert nature, which being operated upon by the rays of a neighboring burning focus, was in a continual state of effervescence
and
ebullition from its very bottom.
To
and heavier
principles of
new
and the
like,
might be again
ty, this
finally
hatched foetuses of an
many
efficient causes,
itself,
general effects
v/ere
now come
to their
former of which
was the
passive principles, were heaped together into one, and constituted globes
tres of the
in the cen-
But these
principles
were
to
new and
fires,
18
ON THE WORSHIP
;
when
this
its
it
was
all
modes of acting
14. After
it
itself,
and married
to ether,
temper
near at
the heat
fiery fountain so
to contract a crust, or to
first
rare or atten-
neath
for as yet
it
boiled from
it
its
The
earth,
it
orb
then
first
and
one
appearance
hills,
for
was a
without spots, or
and
valleys,
in a
and streams springing up from hot baths, like Avarm veins new body and being overspread on all sides with a
;
dewy
which entered the new-born atmosphere, and relapsing into the warm bosoms of the earth, cherished it
mist,
of hearing
is
it
sound, which
conveyed
in
also that
according to the
the same
manner
But that
air is at
time a concrete of passive principles, or principles endowed with a vis incretia, is manifest from its absolute gravity, wherein it differs
its
purely active
it is
force,
whence
comes
heavy.
its
19
becoming an aspect, now represented a kind of a new egg, but which was laden with as many small eggs collected at
its
its
future triple
kingdom,
viz.
These seeds
rudiments,
one folded up
in the mineral
in another,
be the matrix
and
in the vegetable
to serve as a
nurse or
kingdom
for
come
forth distinctly
by which means
this earth,
from
continued
and,
it
auspices,
was perpetually
and, as
in
a kind of birth,
as
it
was
in
it
and according
it
receding
involved continually
new powers, by
uses.
SECTION SECOND.
CONCERJfll^fG PARADISE.
16.
The
earth,
which was
its
slill
advanced towards
while by
maturity,
age
for
interior
its
gyration
its
orbit almost
touched the
it
passed
as
its
20
axis
ON THE WORSHIP
was a day
:
but
its
it
it
lengthened out
motion,
it
spaces,
gyrations.
Thus
moved over the disk of the and afterwards there was a time when it
when
it
which
is
and next
in that
occupied by
in a
;
and
in
an evening his setting thus there was no its present circumference, which
evolutions, continorbit
When
its
its
its
and lengthfirst
ened out
of
its
years,
it
flower
station
course or
first
much
much
mean;
in other words,
when
into another,
or, to
and
tripped up
it
its
heels, like a
wheel in motion,
express
summer hastily overtook autumn the summer, and the winter again the autumn, bringing back the year to its
otherwise,
when
spring, so lately
left,
four seasons, distinct from each other, by the quick influxes of one into the other, coalesced into one season, resem-
For
in
autum-n abolish
it, still
less
for
it is
AND LOVE OF
disperses,
GOD.
21
thus
and gives
it
from
tlie
The
case was the same also with days, which, like the
lessened the tediousness
it
of delay
for as
to flight
Thus
tempered
back
Thus
all
its
resembling spring,
induced,
may
be experimentally oroved by a
fire
thermometer fixed
velocity
for
to a
while
it is
turned round
it,
for elevation
would he
similar if
you wish
to
by alaujp
in
quick
motion with the lamp the light does not disappear, but
but
ollierwise if the rotation be slow.
continued
:
The
case
our earth
when
its
was
when
its
day
of antiquity also,
and their poets, contracted in like manner the four seasons of the year, and thus introduced that perpetual spring mentioned in their writings,
not
knowing
that
it
was
so provided that
it
in the
common
course of nature.
22
17.
ON THE WORSHIP
Nor was
it
this conjoint
spaces, but
extended also
station
by a brightness as
bosom the warmth of the quickly-rising sun. The case was the same also with the moon, which being now nearer, received with her large face the countenance of the huge
sun, and by an abundance and influx of reflected light, re-
newed
ishing
sun.
The
proximate
atmosphere
or air,
perament
in
at the same time, being warmed by dews exhaled from the bosom of the earth; for as
yet there
was no
furious wind,
;
no Boreas
but the
murmurs of the winds. The many blanwarmed in herself from the surface
and embracing these
them
back again
her.
into
it
the bosoms of
all
things appertaining to
all
Thus
scended to
this
new-born earth
as to
its
was the only object deserving of them. That the natures of all things in the universe might
and make a tender of their faculties to
it
for
AND LOVE OF
GOD.
23
is,
from eternity, that the earth should not only hatch the seeds and eggs which she carried in her now most chastised
^yomb, bat also should nourish and educate every individual
of her offspring, born from no other than from the
parent of
all
common
;
things
everything
derived
its
auspices from
similar
spring.
There was
first
a time therefore
when
of
all
;
reposited
and when the animals themselves, both those which swim and fly, and also tliose which creep and walk, were unfolded from their first wombs and eggs, and were
afterwards nourislied with the sweetest milk emanating from
the florid bosom of her
who gave them birth, as from a pap to that age when they were able to
This, without the favor of heaven
effect,
which
ef-
was again
fects, for
first birth,
an
efficient
cause of so
many
souls.
infinite
their
new
Therefore
each other,
*
in our spring, in
vegetables are resuscitated fi-om seed or their root, but also animals are
hatched from
a vernal temperature
this
however
is
mals whicli do not prolong their ages beyond the boundaries of our spring or summer al^o. But it was a law binding on the larger animals, that they should be born in a continued spring, corresponding to
the length of their infancy and
life, that afterwards they themselves might conceive, hatch, and bring forth their offspring and thus by conliuunl cheri-jhing and ardent concern, might have a resemblance iu
;
it.
24
19.
ON
t'HE
WORSHIP
entered upon her spring, she
When
the earth
first
which
ity
;
and attained
their
matur-
colors,
many
herself
first
in a state of spring
this with
dispuled vvdth
which
is
pro-
perfection
number of
the
were the
varieties
of efflorescent
beauty
riant in
for as a single
turf produced
own new form, so every step of the advancing spring still added new ones, yea, several which were never afterwards seen,
viz.
their leaves,
and
some,
with spots,
with
its
interpointed
with
its
rays,
and
some again
number of
the
first fruits
of spring
was the number of lucid mirrors of things in general, and the number of representations of destinies to this boundary of the series.* Thus the earth in its first age,
* This
is
common
case in generations
which
arise
by
to
a succes?ive
series, that in
piior,
and contain
for everything is
produced
be an image
25
new
all
first-
Each
as the
individual offspring, in
manner
but one
efflores-
to all,
new
which
beinsf
conceived from
it
ultimate
strength,
let
down
and bosom
its own, and covered with its own leaves, and when these were withered into dust, it overspread with new ground, and thus, like a new parent, prepared it to call
forth
and bring
It
was otherwise
v;ith
for
own
ashes
principles,
and
;
was
still
a difference
cences, for in every place and every time there was a conof the form of
its
it
:
they had birth, they must, of necessity, effigy their former universe by some aspect and form, as also at this day ispresented to view in the
case of most efflorescences.
26
Slant variety.
ON THE WORSHIP
Such was the ornament with which our
the theatre of
its
earth
commenced
orb.
was
and
up
in
all
forest
was
first-fruits
of spring.
many
in the
their
crowned heads
The
bringing forth
fruits,
forces
and powers in
;
their last,
performing a
continual gyration
into
the
which they infused their very nature or soul,* and same time also performed the office of a mother,
;
in
for
The
fi.-st
vegetable foetuses,
may
be hkened
to a soul, for
from
this,
and in re-
semblance of it, are formed their bodies with their members and joints, while the stems are continued with their branches, leaves, little
which resemble animal foetuses ; these manner, pass through their several ages, in their infancy are efflorescent, then become adolescent, afterwards verge towards old age, and lastly decay, not to mention innumerable other particulars. But such genitures are the first and ultimate forces of nature hei*self excited from the conjunction of her mo3t active forms, constituting
tubes, and several particulars
also in like
ether, with the inert powers of the earth, through the mediation of
the rays of the sun, by virtue of which origin, in their fir;t and ultimate principles, consequently also in middle ones, they derive an
in a certain type
have But
what the
is,
cannot be
have reference
passive, also in
them
together.
AND LOVE OF
ovaries or receptacles, they
coats, nourished
at length
GOD.
27
and
this
up an offspring
like her
own, but
own
ausit
itself the
birth
which
its
had received.
21.
Thus our
but
globe, elevated,
as
it
were, from
own
fra-
and exhaled
grances from the branch of every shrub, and from the pore
fruit,
and
filled
this
Paradise, situated and excited in the highest region of ether, and in the very neighborhood of the sun,* which, innumerable streams, bursting from their fountains, dissected, and preparing a way
was the
for
and evergreens,
of which, cut
sported in perpetual
into
full
the rivulets
multifarious
of
warm
blood,
heads of their
itself,
Thus
its
the earth
like a
off-
not unlike
its
There were not wanting some among the ancients who divined
that Paradise existed in the higher region of ether, thus nearer to the
that such
sun, since at the present distance of the earth, they saw it impossible an effect could flow from any given cause nor was this
:
divination far from the truth, since the earth, at that time, performed
her annual revolutions in that region, which might be called the superior region of ether.
28
with principles and
ON THE WORSHIP
little
eggs.
first
scene of
painted
many
SECTION THIRD.
CONCERrfING THE LIVIN'G CREATURES IN PARABISE.
22.
The
was
cir-
whole world,
for
bosom the
which were
all
concentrated
from the
universal heaven.
But
this,
which
in
life,
being
many
to
vegetables.
For nature bubbling from her fountain, had now exhausted all her powers, since
kingdom,
in
agreement
with her
own
order, she
first
and
her productions,
Thus
this.*
and by
tions
*
in
resemblance of
The
earth
also
herself
For
all
compUsh
commence from
tlieir first
;
them proceed
and
when
new
:
them in a like order to first or supreme things so that they descend, and from new excited principles ascend this is a constant effect, not only in the vegetable kingdom but also in the animal, which kingdoms, in their most general principles have reference to, and resemble,
each other.
after
AND LOVE OF
GOD.
29
had received
was made.
23. But these magnificent preparations,
whence every
sake, for a
for
her
own
kingdom was
alone,
yet to
come
which was
to enjoy these
:
was now
at
hand There
was no shrub, and not even leaf, or smallest effect of nawhich did not in itself respire some use, not only proper for itself and its own branch, but also specifically some for its stock, and besides a common use for the universal
first
egg,
also
or the aerial
these, or their
which
her universe, she conjoined by the mediation of the sun's rays with
the principles of the earth
new
were
first
to
new
foetuses or productions
viz.
she
which were conceived from the ultimate aura, also those which were conceived from the middle aura, and by which lastly, those which were conceived from the supreme method, as before observed, out of this earth, first sprung up flowers, afterwards shrubs, lastly, trees, which were prior to the rest in perfection and duration. Thus nature is said to have advanced from her
;
first to her last, and from her last to her first, and to have performed her greatest revolution, the model of similar and lesser subsequent
ones
how
was
established
is
continual revolutions
their
kingdom throughout, manifestly appears from those which prevail in bodies, and constitute both general and particular fabric.
3*
30
earth
;
ON THE WOliyHIP
yea, a
still
for the
kingdom
to be
all
those uses in
were
as
to be subservient.
Thus
use,
in every
which reigned
soul
in
its
body
wherefore in
ground
to the
manner
to
come
life, to
forth
from an egg,
an
vantage of which
were, pregnant,
ovaries, of re-
new
marrow of
them
to the sun,
and of moderating
of raising up and cherishing the hatched offspring, and of supplying him with a soft couch, and of preparing provision,
their veins,
and, as
spirit
of their
fibres,
not inter-
pap
and
lastly,
when
it
left
common
stock or house.
This
seed
for
consequently
living, or ani-
was not
mate
in
and opened
what was not animate, which at length unfolded itself For there are two principles perfectly
each other, one natural, in
itself
distinct fi'om
dead, the
* For the sun itself no lon&;er reached the eirth with its rays, but waschecked in its progress by that numerous vegetable offspring, which now covered the earth's surface, into which offspring, as into its new
posterity,
it
began
to
pour fourth
all its
influences.
31 an
in
itself alive :*
efficient
universally in
that nature
may
may advance to its effects. Consenow was efflorescent with both continual
like bodies to their souls,
if
and
this with
viewed by a
sight,
which could
so abundant
see effects, and at the same time the uses which they contained, this paradise would have appeared to
in delights, that
it it
terrestrial,
but
celestial paradise.
swell like
now impregnated the tender leaves, which began to new seminaries and ovaries, and hatched newdistinct
moHstrated by
all
which follows and is dethe subsequent passages in this work also that the
a conclusion
;
its
or the
supreme
wish here only to resume and continue the thread which was begun at n. 6, note on page 8, where the forms of nature were treated of, and lastly, her supreme form called celestial: these forms, or the atmospheres arising from them, as the active powers of nature,
are
all
inanimate, as everything
is
which derives its birth from the But above this supreme form of
a form perpetually celestial, or
is
is
spiRixrAL,
containing in
it
infinite,
flowing
imme-
God
Himself,
who
lives,
and
is
that
life
;
the reis
ception of
for
every soul
is a
substance by
itself,
which
per-
by
tlieir
auras, to live
its
own
32
born
little
ON THE WORSHIP
eggs,
First therefore
same
:
commencqment, therefore, and during the progress of the spring, little worms and caterpillars crept forth for the enjoyment of light, fcetuses which performed the exercises and offices of their life in a state of greater ignorance
than other creatures.
These
smallest semblances of
life
manner in their first forms by which still more interior hidden principle,
that the
life
which unfolded
itself after
of the reptile or
its
worm
into
ceased
power changed
worms
little
nymphs,
aurelias,
or chrysalises,
and so continually
The
were
primitively, as
after their
for
own
come
for the
might serve
may be
manifest
of brutes, which are said to have been ingenerated in the seeds of the
vegetable kingdom
for
from the
medium
of
which
the
medium
;
life,
which
is spiritual
and
wherefore these lives went forth in the same subordinate series as those powers of nature themselves which constitute the atmospheres, consequently in the same as the seeds of vegetables
living
And
since that
is
from
its
nothing
but an effect for the sake of uses, it is evident that it was so foreseen and provided, that uses themselves, as effects, might unfold themselves
:
he
is
totally blind
who
in these
what
Divine,
33
all hindrances, and casting were girded with wings, and being
the
remainder of their
mothers
lest, in
life in
there
little
was no natural function not even the smalorb of their more obscure
life
the
now
elapsed,
nor any
little
and urged
reap the
it,
as
it
fruit
thus the
life,
which contained
readily to
its
it,
purpose.
family, there
thing to the
common
stock,
if
still
we
and
them very few uses. Thus now our paradise was exalted by new uses and new decorations at the same
still
time, to
for
superior splendor, in
its
its
smallest substances
living principle,
its
colors, elevated
it
was united.
and groves of paradise
2G.
When now
became luxuriant with these new breathings of life, then another progeny, which was to adorn the animal kingdom, began from similar rudiments and matrixes to coiiie forth
into their day, viz. the
ture,
winged
tribe, prior
indeed by nathe
because more
volatiles
noble,
above
To
this
winged
middle spring,
birth,
which
own
proper stock,
and asserted
for
34
their
still
O.N
THE WORSH[P
windings and
fibres,
more
interior
and began to
put forth these their more noble fruits, viz. partly little eggs with their yolks, and the beginnings of new life, which being laid gently in nests, constructed by their officious
shoots encompassing them in
all
directions, they
committed
his ray;
warm, and
to
them with
in
all
But nature
things
was
life,
such
effects, that
sort of life
might
exist in act
was
said, is the
soul
of every
effect.
Thus
providently
scattered
round about,
until
they
balanced
new
air,
attempted to
fly.
From
as
built spontaneously,
species of the
sj)ecies
winged
shrubs.
of
kind, or
those which budded forth, not from the seed of the earth,
were born;
is
all
of
all
piinciples,
whence
life
series,
and so established the orders themselves from inmost or highest principles, that one in its proper season might produce and bring
ornaments, by
to the
forth another.
its celestial
This
offspring,
proud in
its
lustre
for there were some crowned and crested, as it were, with gems and diadems, which hung about the neck
tails,
AND LOVE OF
GOD.
35
tamed into purple, adorned the large feathers of their wings; some also bore the marks of paradise itself, or of its grand At this time the new earth was scenery, in their feathers.
almost encrusted by a granary, heaped together from the
fruitfulness of so
this
numerous a progeny
new
and prepared
for
them.
Thus
entered into these stores thus enlarged, but not until the
winged
which were of later birth, should consume the vegetations, tread them under foot,
fowl, lest the four-footed animals,
for the
nourishment of
life.
These last and proper productions of paradise were in like manner produced from viviparous forests, but from such as had in them a superior nature these forests, from a like
:
tendency
to prolification,
at length
soft little
down
to
at the
same time
*
lar,
is
it is
general
known,
is is
exists,
and
is
is
denominated from
all
its
parts and
particulars.
AVhat
universal
the complex of
all
things singular, as
;
what
is
is
general
the complex of
things particular
unless
what
uni-
versal be in things
things as in greatest,
not universal
wherefore
if
we
take
away
from universal providence, providence in things most singular, or sepai-ate one from the olher, wo destroy the very essence of universality.
'36
ON THE WORSHIP
and herbs, involved themselves
in coats, the
flowers
Amniou
and Chorion*, and sealed the doors with placentas, and by suction drew to the liver vegetable milks purified in these
organs, by means of winding
little
cords,
nor did the cautious and provident care of the nurse cease
until the
cattle
own
life.
own The
and
part
ribs,
the ground.
From
mind
was
same time
life
signed from
life
by nature.
faces
was the number of dissimilar minds, so that it might be said, that all minds in the universe, joined and disjoined, being clothed with body, united to form this terrestrial distinguished Olympus, and a government consisting of diverse minds for some were fierce and savage, and delighted in nothing but blood some of them, hating their own light and that of others, were black 'with gall, and had sullen countenances some were animated and haughty at beholding their own image some were boastful and walked with a kind of strut others were tame
:
number of new
* It
may be
proper
is
to
Amin-
nion,\n anatomy,
the innermost
membrane
is
in the
womb, which
Churion
the outermost
membrane. Tr.^
AND LOVE OF
GOD.
37
and gentle, and indulgently endured the threats and haughtiness of their coeval race
ful,
;
trembling
at the
mere
some were
employed only
ally sportive.
Nevertheless,
among
ant
in
their tempers,
for
knew
much
as the senses,
which were
as
life,
from which
flowed forth
as from
an oracle.
They
to
their destinies,
the horse
many ages, like threads knew not that his mouth was
not that they were to give
tobe cur bed with a bridle, and his back was to afford a seat
for the rider
;
the sheep
;
knew
was
to be
not to men:
among
but
of the number,
which
;
their uses
were not determined before times of times hence came such a variety that nothing was wanting which could be admitted into the
28.
As
the earth,
shrubs,
gave birth
vegetation, give
birth
species,
viz.
and indeed
first
tortoises
same order as the dry earth did, to those which enjoyed more obscure light, as and shell-fish, which carried on their back their
in the
manner of
the re-
volving heaven
afterwards to
fish,
ON THE WORSHIP
with oars like those of a ship, cut their way through their heavy atmosphere, and which, unfolding their still wider
sails
and wings, made a path through the air and also to when they had enjoyed their
;
watery dainties, crept forth to a second meal on beds of earth finally, to the greater monsters, which trod upon the
;
broad bottoms of the waters as on their firm ground. All things were now full of animals, or of souls living in bodies
every blade of grass, every shrub and grove, as
ulted that
it
it
were, ex-
could
itself
now open
its
bosom with
for
dainties,
its
and
in-
extend from
habitants.
new
the
atmospheres
themselves, and
their
and nourished
own
still
them
But
allowed them.
what
dise
and
a type of a kind of
new
kingdom which
was to receive perpetual animation from them; the case was the same with every green thing which constituted the general garden, since it also had reference to every future vegetable which was to spring from it throughout all succeeding ages
earth, which,
;
complex,
all
the offsprings of
general ones.
The
an exemplar
be pro-
carried at the
same
was
its
to
duced
process of time in
its
world, and
globes, the
What
0
and
Infinite
Mind, before the origin of origins, or before the birth of the sun and the stars, in which mind, both universally and most
singularly, together
and
in
CHAPTER
II
SECTION FIRST.
COK"CERAriNG
29.
tures,
fruits,
ADA.]VC.
The
earth now being enriched with its living creaand so amply furnished and adorned with delightful
its
degrees, at
of a sort of
We
for
our minds
first
represent to
first
and
last goals, to
which they
effects, that
it
course
presently they
being subordinate
uses
to
each other,
may promote
ends by
may
exist
by which method
were,
eggs, which being animated by the mind, and conceived by the lev
of the end, and presently also cherished
vital
in
which
it
appears
first origin,
howsoever the mediations or series of causes succeed each other, which existed in the same mind together, and in one complex, even before their birth. And if such a series takes place in obscure and
most
finite
i
Mind
40
ON THE WORSHIP
length reached the middle station of its spring, or the mildest temperature,
it
its
highest degree,
infant
overflowed
The
wild
from the
fertile
and
lately
new The
many
cheap merchandise. Every species of animal was led officiously to the employment suitable to his nature, and provided uses and benefits only for future time, and, as
reels, as with
it
with which
days,
at
not only of
its
own
spring, but
one
The
to
globe was
now
at its height,
it
wanting
replenish
might exalt
and
For the touch, there was the sweet warmth of the spring, mixed with the natuthe soul itself with joys.
ral
its
influence gratified
every
For the
smell, there
leaf,
being
vessels,
itself,
beyond
For the taste, there were fruits of the most exquisite relish, and clusters hanging down to the ground from the leafy vine, whose grapes, taken into the mouth, stimulated by their essences, which
their
common
measure.
were, as
it
were, vivified
from an inmost principle, the and of the blood For the hear-
was
a concert
through
fields
AND LOVE OF
GOD.
41
For the
animal
spirits to
still
wanting a being who could refer these gratifications of the senses to a sort of proper mind, or to his own consciousness
faculty of intellect,
all
these
;
concerning goodness
and,
lastly,
from goodness
:
there
was
human
and from
this
of earth, and thus, from a kind of interior sight, could embrace and measure both together, and from the conjunction
of both could be
the
full
;
made
and of
tain of gladness
things.
There was no object, not even the smallest, from which some resemblance of Deity did not shine forth, and which, in consequence, was not desirous to offer itself to the enjoyment of such a being as could return immortal thanks to that Deity for himself and for everything.
31. Nature,
the highest,
and thus by
principles.
in like
manner,
its last
commencing from
principle,
and from
this, as
its first,
4*
42
ON THE WORSHIP
in all cases,
Thus
what was
station,
first,
revolution to
its last
bended
backward to
order,
its
beginning.*
In like manner,
all
that great
which,
now
by
its
and from
its
to return
such a subject of
all
life
and of nature
as
comthem
Already every-
man, who, as being first in the innnite intuition of the Deity, was to be the completion, or last ornament of creation for he was to combine lowest things vith highest,
;
or nature with
life
life
with nature
*
him
into his
Whatsoever
is
hatsoever
is
bora
from a kind of raind, as was shown before at note on page 23, is bound to run through this revQlaiion or orb: Plants, flowers, and trees, from their seed unfold their nature, and grow into trunks or branches
as into their bodies
again
this
to their
so that all
revolution
is
mediating causes,
may
return to their
first
The
case
is
similar
Such an order
;
also existed
from the grand egg of the world for seeds and ovaries took their beginnings from the first and most perfect nature, and their increments
from posterior and more imperfect nature \ but by an inverse method they unfolded themsalves from ultimate to first principles ; in like manner also the foetuses of the animal kingdom. But that this revolution
to
be conjoined
with
principles, or
to
human
But
hand,
was
to
orb.
is at
which
will
was the grand one of creation yet a greater be treated of in the series of what follows.
AND LOVE OF
orb,
GOD,
43
first
which do not
but to something
itself
made
nataral,
32.
There was
the orb, not under the meridian sun, but in a certain middle
station,
between the
and
its
greatest
curvature from the equator, which was exposed to the rays of the
summer
the zenith,
nor too obliquely from the side, but where they held a kind
nual rising and setting, the sun could temper the subject
others.
This grove,
say,
and branches
were,
shade
it
induced a new
ent
spring under
the general
one
in this
differ-
area,
and from
which a vapor,
drawn up by
falling
dew.
it
was
In
the most
others, in which, as in a
and
stores, to
:
become
mate body
this fruit-tree
this
little
little
ark.
44
ON THE WORSHIP
for
her bed-chamber,
when
she
new
covenant.
When
to
meet
her,
and
from
itself,
as the
with concentrated
which was
by the
self-
is infinite,
infinite
this
first
happy token
What, and of what quahty the human mind is, can hardly fall by a naked description perto
ceived according
it is
a spiritual
by terms which express natural essences but w^hereas these terms and formulas must be made use of as aids, therefore, in order that it may be perceived, the ideas must be, as it were, sublimated by the intellectual faculty itself, which is superior, and the boundaries are to be withdrawn which attach to natural things, and thus its but faculties are to be represented to itself in an eminent manner how a notion of the soul, in some measure distinct, may be insinuated hence it will be maniinto our mind, will be shown in what follows fest, that the soul is the only essence in our body which lives, so that
not easily signified and expressed
;
:
life is of
all
which
are supposed
we
may be promoted by
life,
and in
pro-
may be
duced
for intelligence is a
more sublime
and
it is
the property
of intelligence
to look
at
nature to arrange effects, which are called uses so far as they conspire By a slight reflection on the operations of our own to attain the end.
minds,
it is
clearly
for
enough discovered,
ends,
is
that to look
at, to
arrange,
and
to provide
a thing altogether
different
from the
45
with the su-
for the
down
might be comwith
by connexion
;
palace.
From
and of uses
into uses,
come forth from the Supreme fountain of intelligence and wisdom for it is the property only of an intelligent being and it is to regard ends, and to arrange means into order
; ;
power so
they
to operate, that
while
:
all
may
also
promote an end
it is
chain of ends, in
link,
which every
form
its
;
link,
may
per-
revolution
strength
this
whole
concatenation
may
end
origin,
and from
its
origin into
may
never cease.
was
first
breathed into
its little
egg, instantly
to represent
began
also with
at ends,
and
at the
of heaven, with
fore,
its
stores
and intelligences:
fire,
began, there-
powers,
it
46
citadel,
ON THE WORSHIP
on which
it
was
the
its
birth-blace of
its
egg
and
after
that
it
had im-
bibed
in
heaven of these
in taking a
in
its
While
it
was employed
idea,
looked around
it
for
assist;
ance of which
might enjoy
intent
wishes
and
lo
!
its
prayers
and while
her,
it
was
on these things,
Nature, with
little
egg with
the least
was
at
be called forth
at
might be desired
within, that
its
for
when
this
itself,
and contemplated by
they, as
their
if
they heard
forms,
principled
For nature with the powers of the substances of the world, and the world with the substances of the powers of nature, were so excited, made,
and instructed, that they might be subject
souls, or spiritual essences, as these latter
to their to intelligences,
were subservient
who have no
own, but that of pure compliance, and who most obsequiously conform to everything which is agreewill of their
able to order
and thus
ends
for all
intermediate ends
far true
called uses,
last, or
End
47
The
mind formed
image of the Supreme Mind, began also to build a kind of little world or microcosm, after the effigy of the
purpose, that
might clothe
it
itself
with
it
as with a body,
own
disposal
its
nature according to
to
intentions,
all
things,
which
at
body
from
fibres,
would act
by which also
little
it
testify in itself, as in
powerful Creator of
things.
little
hesitate a
as
fountain of her
from a
of
all
design-
the consistence
of the
thinnest vapor,
that by
nings of numberless
fibres,
and of
struct
its
her
or rather
her
by which
she
where she
Paradise.
36.
now
as
resided,
to
its
bottom,
and thus
into
But
yet there
first
introduced these
soft swell as
principles,
;
they increased
48
as
its
ON THE WORSHIP
nature was likely to
itself
make
it
serviceable.
The
tree
of
life
unfolded
its
branch, which
and
vital apple,
into a soft
drew off the nourishing juice from the neighboring leaves, and consulted only its
soft leaves,
life:
instilling
into
something of
life
same.
to this last egg of his world, burning with a spiritual lumen, except by rays, which passing through lucid apples, and thus turned, as it were, into the streaks of a kind of
flower,
their heat.
The
it
air, vv'ith
its
breathed, but
was forbidden
admission,
lest
it
commencing from
its
highest princi-
by the influence of
and should too soon expand the tender lungs which were yet in their lineaments. The young shoots of
active spirit,
extended, as
it
the burden of the leafy mother, and receive the birth at her
delivery
;
them with
trees
:
in a
skilfully
and
officiously
employed
world
that nothing
last effigy
might
of the
for
all
things were
so prepared as to
accommoSupreme Mind,
it
and
to the
imposed.
37.
all
Nor was nature alone at hand and urgent to supply her aids, but Heaven also was favorable by its pre;
sence
for its
inhabitants,
or
spiritual
minds were
that
let
down
for this
gracious
offices
purpose, that
of nature
also
they mi2:ht
4".
instantly
away whatsoever would infest this sacred grove for,, when any fierce animals overleaped the boundary
sudden
terror, they fled
fell
away
their
down
;
on
knees as
if to
distance. For pure spiritual essences, by virtue of the power and force alone which issue from them, so affect and astonish minds enslaved to nature, that they ignorantly and
own
nature.
now prepared
by de-
burden
celestial
The
pleted, at that
time so
Hence when the months were commany years, the foetus, perfectly
own
the
its
first
moments of his
life
his nostrils
slight kiss,
in
force as a
new
vital
guest and
which
interior
vided
;*
and by
* That by the vital spirit infused into Adam, Gen. ii. 7, was not meant the soul, so far as by soul is to be understood the spiritual mind, but only the air, by which respiration is affected, and the Ufe of the body is preserved in activity, is very clear, not only from the words
'
When Jehovah God had formed man out He breathed into his nostrils the vital spirit,
50
ON THE WORSHIP
all
The
ex-
now
their
air,
gifts
was
gifted
moment
were
their
effulgent,
and by
their
influx, as
it
were, announced
presence,)
and
tial
in their
manner greeted
choirs of celesthird,
with
the delicate
many
more than once called, in the Sacred manifest, as was said, from parallel passages and the interpreters of this, as from Gen. chap. vi. 17. ' Jill chap. vii. 15. Psalm civ. 29, 30 to quote only Gen. vii. 22. things whatsoever on the earth, which drew in vital spirit with the 'At the blast of Thy nosAlso Exod. xv. 8, 10. nostrils, died.'' trils the waters were heaped together ; by Thee, when TJiy spirit ' At blew, they were overwhelmed in the sea.' 2 Sam. xxii. 16.
l^here,
respire,
is
may be
the
were
the whirlpools of the sea So long as breath shall remain in me, and I shall have divine spirit in my nostrils,' &c. &c. N. B. The translator thinks it proper to remark on the above note,
blast
and
spirit
of
Thy
nostrils
'
that although the author here contends for the literal sense and
meaning
Arcana
Ccelesiia,
and
,"
other of his theological works, he equally insists on the spiritual sense and meaning involved in the term. See A. C. n. 94, 95, 96, 97
also true Christian Religion, n. 470,
life,
it is
sliown that
man is
not
SECTION SEQOND.
COK^CERNING THE INFAJVCY OF THE FIRST-BEGOTTEJV, OR
ADAM.
39. It
constellations of heaven,
did not
now
beam
they
were
also ardent
to
to
dawn, hastening
instantly
rising,
dimmed
their lustre,
and
The
inhabit-
ants of heaven, as was observed, took their stations around, and by their flaming light prevented the rays of any other lumen from kindling the first spark of the light of his life
;
and hope of the whole human race, lying with his breast and face upward, and his tender hands folded and lifted up to heaven, moving also his little lips, as if he would venerate the Supreme Builder, and his Parent, not in mind
only, but also by a certain posture and correspondent ges-
in
himself
40.
He was
so
fair,
and of a countenance so
life.
Innocence
from
itself,
;
beamed
his face
was so
it
shining,
so
that the
and
human shape
government,
auspices and
for
while
it
inwardly delighted
itself
52
ON THE WORSHIP
which
also tended
much
its
to increase
little
his
beauty.
Thus
to
now
powers
the
to all things
which were
be
it
manner by which
them with
it
to incline itself to
maternal branch
the milk with
its
to press
fingers
to
suck
mouth;
to roll
and palate
tity
;
to lie
down again
quan-
into this infant alone, born without a nurse, into the essential
order of
tection of celestial
for,
if
not even
the smallest
providence.
41.
or celestial images, to
whom
was
committed, administering
him, as to the
little
son of the
guidance of
self.
little
his
Moreover, the
him
their virtue,
and
annexing
him
their
power
spectators standing about him, but they also infused themselves into his
in
little
body and
;
its
unexplored membranes
for
as being
spiritual
of nature opposes;
53
having there-
and mind
itself:
it,
especially those
viz. its
its
in the
habitation about to
much
delighted at finding
or
formed to be
heaven of intelUgences, or to speak mind resides, there is no other medium of investigation given than to follow the fibres themselves even to their ultimate and first boundaries for all our sensation passes
this
Where
olympus
is,
more
clearly,
where our
intellectual
to its
to
fibres
which
and so
forth.
To
boundary may be found, the brain must be thoroughly explored, nor must you stop till you arrive at the ends, and at the same time, the beginnings of the fibres the brain being
and
last
;
little
which
are
commonly
else, if
and no where
for to
it
acts
the fibres
them,
as ultimate ends,
howsoever
wherefore
our
common
tellectual sensorium,
which from
it
its
wills
here, therefore,
the
supreme sphere of our bodies, and asitwerejour olympus or heaven, for hence, as from centres, or from inmost or supreme principles, other
things are seen and provided for as
in circumferences or beneath.
cortical,
when
is
the
to
mode
in
pow-
5*
54
ON THE WORSHIP
;
this delight,
by a kind of
heaven,* that you would suppose the great heaven had been
brought into
also
its
last
concentrated type.
They observed
it
effigy, t
whereby,
according
to
two axes,
transmitted
and poured
or body.
itself,
might view
:,
and govern everything as placed without and beneath it not to mention several other particulars which were marked,
the ultimate texture of which they
fected, from first principles,
saw
and
also
unanimous consent,
thought languish, the
to insti-
grow
dull, those of
memory
decays, the determinations of the will hesitat.e> the desires are wavering, and the sensations are stupified.
*
That those
little
to
resemble the
form of the
1
be demonstrated elsewhere.
is
Namely,
the cerebrum,
into itself
which
all
the
fibres derived
them down
in every direction into the provinces of the body by the medulla oblongata and spinal, jn this case al^o corroborated and col-
AN'D
lute a festival in
LOVE or GOO.
55
and the
first
of the
human
race
new kind
terrestrial
nymphs adopt
in their
it
by revolutions and mutual influxes, as it were, into itself from things ultimate, that from innumerable sports they formed one perpetual and confancy
;
for
they so initiated
it
tinued
and
but
spiral
still
many
more
in the
even one
;
rhythms gave an ambiguous harmony for they insinuated themselves from the circumferences by continual circuitious and involutions towards the centre, by a
number
all
concentred them-
itself,
for
thus, by the
dis-
Nor
was
this
sufficient,
still
for
cited to a
more delicious continuation of their sport, commencing from this centre, as it were a common one, because diff'used equally among all, the crowning choir of celestial beings, from more interior goals, and a more universal rotation, thus still more perfectly began new orbs,
which
into
all
in like
that they
distinctly
and singular, introduce themselves into a more inwhich same sport and thus a prior concentration timate the chorus also triplicated, until they so insinuated them:
perpetual, but
what
to
is infinite,
closely conjoined
no longer emulated what is and saw themselves so most the idea of super-celestial harmony,
^.
and, as
it
ON THE WORSHIP
were, initiated into
it,
that they
had a sensible
for in like
manner
as
They
translated
also the
mind of
they
spirit
from
delast,
unanimity
itself, to
the
and
represented in
favor
:
and
this
then
bursting
The
essential delights
sport, sparkled
this
with such lucidity from his mouth and eyes, that his soul apit
countenance
and
all
delights, or
consequence
of
to
his
circum-
By
this
sport,
and others
like
it,
pliance with
its soul,
which was thus called forth into its mind seemed to act from
inmost principle.
ANDLOVEOFGOD.
43.
57"
From
and
full
itself
it
as to the body,
he
still
action, her
in this respect
empt from
which
from the
first
moment
power over
their
limbs and muscles, stand upon their feet and walk, and skillfully perform the proper functions of their nature, still more wonderful than
what
senses
and from the same moment they enjoy but it is otherwise with the human
: :
the reason
is,
because
we
enjoy a
which
is
which,
as
from
its
this
;
actions, which are determined by means of the muscles, belong to it, and are called voluntary, which are so far rational as they descend from the purer and more sublime intellect of that mind. This our
said, presides
by
and
why we
feeling.
It
rational or intellectual
was altogether otherwise in our first-begotten, whose mind was not to be instructed and perfected in
b\it
a similar
itself,
vient
for
he was born
;
perfections themselves
wherefore
power must
of necessity
have
been given, from the first moments of life, to his soul, enabling it to operate upon the muscles and sensories of the body, without the medi-;
ation of this secondary
mind and
a
its
will
is
other-
most evident sign of imperfection. Nevertheless, without a clear perception of what the soul is, and what the
wise in his posterity,
intellectual
tinct
is
mind
is,
and
it is
how
one
is
on
this subject
for
which end we
endeavor
to elucidate it in
58
ON THE WORSHIP
Thus he lived wholly and entirely as the soul, under the image of an infant clothed with body for the soul saw the
;
it
were, her
own
eyes, not his, and delighted herself not from the harmonies
of
effects,
and eye-lashes of
had a
fiery
brightness
soul,
for the
use of no object
inasmuch as it contemplates all things from an end, and from the principles of nature, and therefore perpetually
acts in her
body from the most secret and inmost principles on this account from her new
;
instantly perceived
what was
its
profitable or
what
power
was
and
she therefore
at pleasure, at
wherefore, at the
its
twinkling of
its
sight,
the
little
cradle,
in its
and with
its
fingers
came
them
itself
to its
couch by creeping
the
mind sometimes
fell
also laid
drops of milk
straight into
extended his
he might excite
manner he pricked up his ears to the singing of birds, nor was anything grateful to any of his senses which was not conducive to the use of
in like
his body.
the course of the day, she laid him asleep again, possibly
also with a whisper
and when he was disposed to view again the conveniences and utilities of Paradise, she awoke him this was the constant habit, that when he was asleep, she lifted up the hands, GJipsely folded together, towards heaven. But a^ll
:
AND LOVE OF
GOD.
511
Supreme
for
who
in
all
from
we
live,
and
living act.
own
ends,
formed a type of
uses, from fibres
herself, as a
wards by
it
its
effigy,
and as
were fixed
to the earth to
be
its
in her
tial
and thus in a celeswas always endeavoring to machine, to herself, and thus toprinciples,
all
the
the infant was as yet reptile, and differed nothing from the wild beasts in his manner of moving, which being observed
*
The very
viewed
in
its fibres, is
from
for there is
is
;
not composed of
it is
a collection
of fibres which alone gives birth to the inferior and corporeal forms,
to
perform
each
Every fibre whatsoever, which is in the body, has been brought forth from the soul, and not from any other principle, except what was first formed from the soul. But that the body may exist, and appear, which by the force of its gravity may tend downwards or towards the earth, terrestrial elements, endowed with a power of inertness are called into aid, and these are infused into the humors, especially the blood, which pervade the vessels, and little canals fabricated by those fibres by means of these, and at the same time the composition of fibres, our body is
its
is
whence
was
is
called into
principally
60
ON THE WORSHIP
used
all
her operations,
and thus
of
all
ends
at the
same
for
aloft, and instilled a desire them with his fingers, adding also strength to his muscles in like manner she enkindled also a desire to feed on clusters of grapes, which grew high on their vines, but bending downwards, that clingingby these to the branches he might lift himself upwards and similar incitements she allured him to raise his countenance upwards from the ground. The celestial g^enii also adjoined their divine cunning to these incitements, and by feign delectations sported with and circumvented him ;
for at
many
their course
towards him,
for the
when he
endeavored
to
follow them,
which
manifest themselves
ment
d elight thereto annexed, excite this love, not only towards the
mean-
ON THE WORSHIP
61
pure eyes and minds, free from earthly loves, are able to
represent anything, and at the
same time
to
enkindle in
*hose minds
By
our infant, in the space of a few days, being set upon his
feet,
to the starry
walked erect with his countenance directed upwards heaven nor was he willing to let it down
;
again, except
when he was
on
all
food, prepared
and by
the
into the
modes
to
of their sensation
and obedience
become
will,
rational,
to
was
to be
and
up the
reins of its
his
nature.
For already,
she
first
stamen,
marked
that
Olympus, and
as in a sacred temple,
named
own
themselves,
ministering
causes,
as tow^ards nurses,
which
is
an
the
when infants
to the
To
be referred love towards little infants like themselves, for they view and perceive themselves, as it were, in them, and thus discover a kind of union ; for love is an affection of
also to
life
itself is
omnipresent by
its
fibres.
62
ON THE WORSHIP
:
marriage-chambers.
the key of her
tion by this
vicarious administra-
mind, could
ment
tion
of an essential
end
ance with that end, but the end was not under her arbitra;
when
at the same time as body but when she elevated herself towards heaven, becoming almost forgetful of her body, she grew negligent about it and her own nature
end and
conducing
sometimes
the body
self all
upwards, while
was carried downwards, and to separate from herher earthly incumbrances but the necessity of the
;
not from herself, but fiom the Supreme Deity, desired nothing more than to introduce into her consecrated
Olympus
comprehend
truth,
in the
With a view of exciting this mind to be her vicegerent kingdom of the body, the soul like a school-mistress, prepared the eye, through which nature might flow in with
46.
it
to
beau-
63
When
the
in-
crawling like a
worm
of the earth, then the soul, elevating the forehead and the
eyebrows, poured forth his
full vision into
she
might
common
and at
it,
fixing
it
at the
same time
of their
beauty,
by the sweetness of
odor which
them
which was
to
Thus become
new mind,
cast
all
according to
things in a complex as into an egg, in which she might distinguish, and afterwards unfold,
all
insinuated by a series.
child from that low
life,
But when she had raised her little or from his reptile state, and set
manner, she presented
its lofty little
him on
to his
aspect, even
trees,
at-
and by degrees,
tree,
clumps of
and and
at length
;
each individual
lastly
as objects
of his
tention
and
own life,
Af-
in the
branch of
which
for there
was
nothing which did not comply with the wishes of the soul,
as with so
many
is,
of the
the government of
:
companies and
but
afterwards
were presented
to his
64
ON THE WORSHIP
being distributed into species, and by degrees discriminated, they departed singly,
each looking
inhabitants
to the
ground
also,
in
token of respect.
their skilful
The
of
heaven
by
representations,
made
flowers to
it
spring from
had put
forth
new
seeds by
first
powers
of
full
fruitful delight,
sight of
which the
transmitted
them
soul,
new
The
centres of her
new guests,
most splendid
light,
less
shining
The
essential
its fibres,
derived
soul, as
all
fabrication,
of which2,are called
eradiations,
or their
determinations,
it
To
first
more might be
lowest things as in
fibres, into
highest,
it
so again
its
which
it
transcribed
own
also from its fibres, that they might appear under the form of an organical form, and at the same time might perform the uses which, from the first stamen, she had intended as
ends.
For nothing lives in the body but the soul, to which apperwhich is in the senses, because in the fibres, which
to
the form
have descended from its sanctuary or highest sacristy, by the steps, as it were, of a ladder in coming down from her highest form to the lowest. For
wherefore the soul
is
said to
the soul
is
which enjoy active life, are from it, and are called substances, but compounded ones for every compound is only an aggregate of its
:
simple
substances
is
nor
is
but the
Supreme, which
AND
LrOVE OF GOD.
65
still
compounded
which borrow
which having
and embraces,
of her ladder
:
them with
friendly kisses
last step
when
when
they
looked
at
distinguish,
themselves as sisters
kiss
for that
life
life,
and delights
light,
in like
manner
ail
were converted
into
might dwell in
it
withdrawn from
herself,
this place
was called the memory. But presently putting off her assumed and shadowy ceremonies, she recomposed herself^. and invited the strangers into higher chambers, or more sacred abodes, in decent order, and so animated them again
with the breath of
life^
lost, as
were, to
less recollected
each other
made by her
light
for
now
perceived themselves,,
6*
^
yet,
Oi\
THE WORSHIP
their prior form,
being
surnamed from
were called
into
These
ary at
the
first
wanted.
From
43.
The
whom
life
and of nature,
were
moment
;
they began to
and she
instilled into
the
lumen
but
of nature there
of light,
not only
but also
life,
This
kind of
The
for
the
themselves,
change themselves:
in the lowest
;
therefore
what
to
are
called
goodnesses in a
what amounts
the
sphere
is a
a gratification
for
versa, a
inferior
may
exist,
with
its
67
dawn of
day.
and beauty
tellect,
for
the intelligences
wisdom.
From
their first
this vital
stamen, as also from their milk, by virtue of ardor, they so returned the love of their mother,
plucked
still
remained
for love is
purest state
is
were, overflowing
with joy, in consequence of the excitations of that love, that everything seemed to them to exult and sport, especially
at the sight of the
harmonies, which
into
beauties,
and
at length
goodnesses
they
were also
made sensible
knew
when
from
yea,
from their
had
re-
kind of
more ardently than the embrace of that love thus they began to look at love as the end, and all other things as means leading to it which also they loved for the sake of the end for in the means they beheld the end, as it were, present. On per; ;
it
were,
with
all
from desire
on which occasion, from her fondness towards them, she saluted them no
longer as her intelligences, but as wisdoms.
6S
49.
ON THE WORSHIP
At length
this
mother seemed
to herself
at the
most happy,
same time,
the
wisdoms,
now
their
crown.
And
to
speak
that
My
;
the
time
is at
hand
your sacred
!
offices, I into
my
sanctuary
remember, daughters
love,
still
that I
am
your parent,
is
so devoted
you by essential
mind
am
is
in
you
thus
although
auspices
:
we
depart,
my
from mine,
because by
me
yours
is
may
exist in eifect
and use.*
The
activities of this
new mind
All these
operations,
or activities, are
mere
called
so also
changes of
state
for as the
a real substance,
;
first
and supreme of
organical ones
for
whether
we speak of forms or substances, it amounts to the same thing, since no substance produced from Gon is given without a form, whence
it
derives
its
faculties of acting,
and
its
qualities.
But what
state,
is
the quality of
the
variations of forms, or
changes of
we
do
except from the forms or organs subject to our and singular of which are constructed and fabricated so as to have the power of varying their forms in ways innumerable the muscles never act but by a variation of their forms determined
;
by the moving fibres. Nor do the viscera of the whole body perform any operations except by similar changes. But in proportion as the substances are prior or superior, in the same proportion they are able
to
by methods,
vary their forms, or change their states, not only more alertly, but if I may use the expression, more infinite, so that in the
supreme substances there'is such a power of varying them, that they exceed all calculation, and all series of all calculations for their very perfection, because their activity, consists in the variability That this variation may be comprehended by^ some of their form.
;
69
and thus I have subjected my ends to your arbitration. But again and again I pray and beseech you, not to look at and covet any other end than the best, that is, the love of the
will
;
Supreme, breathed
is
into
you with
life
for
He
of
the
End of Ends,
;
First
from
Him
are
things, because
He
is
the All
All
gratifi-
cations
love
;
hence the
your
intuitions,
warmth of your
truths,
actions
fires
and the
up the key
to
your care,
my
great
concern
is
tor
of cycloids,
and of curves
or spiral,
and unlike
itself;
which
is
a superior form,
variable into
still
more species
because
it
hence
and this
is
They
are
therefore real
real, that
;
power increases still to a kind of still more in forms still superior. activities which produce our ideas, and
this its
indeed so
may be
demonstrated
to the
apprehension,
those
of
muscle
wherefore
it
is
not improperly
interior sight.
These
infancy, for
we
them by the
which
the fibres,
sions,
and thoughts for there are given variations of dimension, or expanand constrictions of form, since by these, as the blood is forced
;
from
little
its
is
forced from
its
mus-
cles
the case
is
confirmed by
all
70
only about you
ON THE WORSHIP
:
me therefore no longer as your companion and minister. But I entreat you, my most beloved, and most dear, with the most earnest prayer, remember my salvation, while you remember
behold
lawful mother, but your
your own,
for
my
salvation
at
your dis-
up
to
you
my
;
soul.
At
these
words tears flowed from both the parties they sunk into each other's bosoms, and remained in close embrace. 50. But after a short pause of silence, she resumed
again her discourse which had been interrupted with tears, and addressing her children, thus expressed her pious wishes:
me so
as best to
it is,
as
you
was
blind,
might
and the
effigy
of her
own world
itself,
it
proper to
it
yet
may comply,
;
its
of mere centres,
* That our animal worli, which is also called a microcosm, is ruled by natures, or powers and forces proper to it, may be manifest from
vai-ious considerations,
for
the blood
;
flows with
as great
rapidity
upwards as downwards in its vessels in like manner the rest of the humors and also the aliments in the stomach and intestines no gravity, or tendency to the centre, is induced, except by its own proper active powers wherefore its nature is altogether exempt from the nature of the circumfluent world this nature is what our
;
soul governs
to
nature
is
to
we
should derogate
from the will of our mind, if we were to ascribe actions to nature. Now whereas our living microcosm, in consequence of possessing its
own
cir-
cumambient world,
us consider what
it
AND LOVE OF
GOD.
71
may
jointly effigy
itself.
I.
The atmospheres
are incumbent on
the animal
points,
but
these forces, gravities, and incumpart, so that the balance stands even,
like
In
inspires the
moving powers.
II,
The atmospheres
its
parts,
centre
we being
spheres
may walk
may
there
In other respects
it
we
we
please,
III.
own
laws of administration.
Moreover the atmospheres, by the rest of their properties, administer to and serve us, as by modifications, whereby they flow into the
organs of our senses, and present, and re-present objects, notwithstanding their distance, as present, and, as
objects
it
were, contiguous
these
;
we apprehend by
them
we
consider
as proper to us,
we
gift
them with
also
to a
life,
into sensations.
The
case
is
the
same
IV.
iuerticB,
The atmospheres
commu-
We, on
them the
prevent them
entering
clandestinely,
for
and
penetrating
us to be affected by them.
V. The atmospheres
blood and
spirit,
renew our
and
a saline matrix,
In like manner also the earth, kingdom, but by open orifices and tubes, into the viscera of the chyle and blood. We, on the other hand, having enjoyed these aliments and gifts extended and proffered to us, cast out
from
its triple
through the pores into the field of the universe, and also discharge through folding doors, the obsolete things which have performed
72
ON THE WORSHIP
mere equilibriums, may comply with
will.
may
I
dare to
resist,
and
at
may
of
for the
sake
itself
and of
them with
into your
my
own.
all
Take now
this
kingdom,
let
it
me
to
govern
its
nature
for I
am
someto
your
upon
has
to
my
bosom, that
may
recruit whatsoever
may be ready
;
thus I
unsuitable
things
which might
pollute their
receives into its bosom, stores up in tombs, and claims again what had been borrowed from it, and again disperses this corporeal world, nourished by, and composed of, its elements, when it has now closed But the soul and supreme m.ind of that body, not dust, but a its life. part of celestial nature, whose life that corporeal orb has lived, when
it
quits
its
its
own,
an
betakes
itself
inwardly into
its
own
it is
inhabitant.
From
by
its
these considerations,
appears what
we
derive
that
viz.
we
own
proper
That
may at first view appear as a parhim who is ignorant of the determinations of those principles which give birth to superior forms but that it
it
really
is so,
may be
subject.
AND LOVE OF
shall Studiously
GOD.
to
73
Behold what
commit
its
covered around
at the
same time
watch
like
you charge over the organs of sense which keep But the so many guards stationed round about.
all
interior things,
my
care
:*
for
know
encompasses
things within
us,
varieties of the
in the
mean
time, that
all
may
be properly performed,
I will
provide
for,
endeavors by
my
counsel.
grant also
you half the custody of the lungs, that ye may have something of rule and jurisdiction in the government of the
nature of our body
;
general reserlife
voir, I
have committed
from
me
in the ultimate
degree
the
all our organical operations, and them to their offices. Moreover, I have created for you an ample palace, and have divided it into hemispheres,
and
lesser circles I
it
guarded
there
is
your throne
I,
and tribunal
this is called
the ccrehrum.
But
lest"
body, as the muscles of the face, of the breast, of the abdomen, of the loins, of the arms, &c. The actions
but no muscles
the soul,
the will,
but
to
which
itself,
all
abdomen, the
liver, the
74
myself a sort of
ON THE WORSHIP
little
palace, with
its
cells,
where the
and borders,
cerebellum.
have called
Thus ye
see,
my daughters
But
it
was time
for
for
them
to
the
intelli-
gences
to
committed
them
51.
and the sensations began to awake. These wise intelligences, separated from the embrace of their mother, with joined hands and quickened pace betook themselves to their palace, where they beheld
in the east,
divine and
superb furniture,
viewed with eager eyes, and handled with busy hands, In the deriving from thence serenity and cheerfulness.
midst was a hearth in which the flame, divided into several
tapers, immediately
on
a
their passing
over the
;
threshold,
itself,
gave
a sound like
deep thunder
the
hearth
hence innumerable
radiance
also
which
appeared in every
glittered
intelli-
by
its
reflection
and became
efflorescent.*
On
their
* What is meant by fire with its flame, what by the hearth with adamant and gold, and that each by the sparkUng of that fire, was, as it were, molten into adamantine gold; also what by the colors, which gave thence their radiations, with the beam varied by reverberation in each intelligence, according to its position, with several other things, will be explained below.
75
to discharge
they prepared
themselves
the
offices of their
until they
had perform-
ed sacred
52.
rites,
ceremonies inspired by
infant, but a youth,
for
it
seen.
Our
first-begotten,
not
first
now an
awaking,
was morning,
within himself;
hung upon her mouth that he might read all her words; and at the same time, he was attentive to what the virgins saw and did in the palace of their Olympus wherefore he hastened to meet them as they came towards him, and embracing each of them in the highest degree,* he thus accosted them with a smiling countenance.
he himself
also
;
is
There are two ways or methods of teaching and of learning, one way, the other the analytical the former, or the synthetical, commences, or enters upon a view of things from
called the synthetical
;
what
is
ing, from
what
is
prior
to
to things posterior, or
philosophy of mind,
those things
which
are confirmed
by the exis
the
back or inwards
to
to
interior
to
ing
an order
natural
us,
causes,
is
to
principles
is
posterior to things
By
the synthetical
way, or from ends, and thus from principles to all spiritual minds proceed, for they are in the very
it
things
which follow
in their order
to
ultimates
according
to
the
same order
treme
builds
and unfolds
and from
;
itself
from
its
principles,
even
to the
ex-
this
afterwards betakes
to
itself to its
former
principles, or to seeds
its
according
body
consequently according
and informed
this rational
her
first-
76
ON THE WORSHIP
Intelligences
!
My
lips,
my
ears,
and that
the
palace,
and your
libations, with
is
my
concealed
ratified
I also
commands
in the
Olympus
let
your habita-
same chambers,
you
;
for
it is
my
intention to pass
my
life
with
me
than to derive
from
;
my
life
for I
am
indebted to
;
my
mother
to
for the
I
other
that I
to
it is
owing
her that
live
and
;
respire, but to
I
you
am
reason
for
consequently
alone
is
have
am
a m.an,
that
human
which flows from the understanding and will of your mind. Moreover, I dare not claim and arrogate anything to myself as my own, except what is conveyed from your bosom into mine for what ye deliver to me to be possessed as a
;
by a similar order the world was created from the Divine Supreme Mind. Hence it appears that the intellectual Uiind of Adam, while all things were excited from their tirst auj-pices to last, was instructed by the synthetic way, from the soul first, and afterwards from its senses wherefore now he is said to have met his understanding, or the intelligences who were coming to him. The case is otherwise in his posterity, in whom the rational mind, which had altobegotten
or
;
is first,
it
as
it
were,
to
he constructed,
for
it is
can be instructed,
perfect-
ed by age, though the benefit of experience, which is of the senses, and afterwards of the sciences, conceived and brought forth from
the expei-ience of the senses
spiritual light,
;
goes
to
meet
to
it,
enabled
above,
to think, to
judge,
like degrees the soul, with its and infuses power, whereby we are choose, and to Avill, which, as was said
and by
is
AxND
LOVE OF GOD.
77
my own and
claim to myself
it,
for
it is
mine, because
it
;
but also
feel
it,
being affected by
and inasmuch as
it is
your mind is rightfully attributed to me but I am not my own, unless I be yours; all other tilings in us, which we do not seem to possess, belong to our common mother, who
of necessity,
affairs
minds and
nature
;
them
into
her
own
thus also
she teaches us to
exquisite
know
essential
gratification.
And
I derive
which
elevate
faculty of self-possession
I
am
into
enabled so to
the
my
views
as
to
raise
them
I
palaces of
its
with
godout
remember how
was
lifted up, as
by a
as a
up
to our
Supreme
it
on the
allowed
is
me
to
paradise,
please,
and thus
to
to look
upwards or downwards as I
and inmates
and
themselves.
tion
my companions
my
atten-
was
is
fixed particularly
said, that
there
end of
they are
infinite
in
number
let
us
only
may
lead us
on them, 7*
let
us keep
for
it
78
is
ON THE WORSHIP
by virtue
the
of
it
that
we
are
joying
own
and that the Supreme sees, as it were, Himself, because His own grace and favor in us by mutual love. AVherefore since
we
are
confederated by so
many and
and
so great
by an indissoluble bond,
by
virtue
whereof
may
mind,
cultivate
embrace you^
as one,
and may
will.*
call*
you
my
I will
also
my understanding, and my introduce new intelligences and wisand thus by new associations
will
doms
fill
up the measure of your delights. When he had spoken these words, one of the chorus, who stood next to
the sacred hearth, lifted up the
insignia of the
kingdom
and the sceptre from the ivory seat, and with a becoming bow extended them to the youth she also conducted him v.ith her right hand to the throne, v.hile the others, taking
;
in their
hands
his robe
in
it
and
Our
acute and
because he was adorned with a crown and sceptre, but because he was exalted to the
first
rank
in the
assembly of
as
them venerated
and
them
first of all he which he called the sport of wisdom, kissing his hand and courteously waving it surrounded therefore by their company, when he had descended by the steps from the palace to the
to assist
him with
their
counsels
invited
them
follov.'
in this chap-
proper h-ccause they proceed from the rational mind, and its libei-ty of choosing goodness, consequently loves. This is not granted to brute anifor
are proper to
the
human
race,
they become
mals, because they want the understanding, by which they niaj^ take
a
view of what
is
good
and what
is
best,
as of the
degrees and
79
under the
tree,
covering of a shady
tree, not
far
from
his
maternal
circus,
constructed
porticos,
:
in the form of
an
native
it
the
best
contrived
couches,
and, as
were, benches
ranged his damsels, as he called them, in a most beautiful order, according to the temper and talent of each,
that he might view
all
at
once, and
each successively,
again began to
beauties
from
a kind
speak.*
*
Ye
my
companions
how many
is to
By
his discoursing
be understood that
;
he discoursed with himself, that is, that he thought for thought is a certain species of discourse with a man's self for since the operations
;
oi
activities,
or changes of state
by
variations of
;
form,
for ouj-
speech
its
itself is in
glottis,
like
manner
form of
of the
larynx,
palate,
air,
the latter
is
is
which is called ether, and which agrees in all its nature with air, but is more perfect so that there is no other difference between them than according to the perfection of the acting substances and principles. Unless this was the case, and the same also in respect to vision, it would he impossible for us to perceive what
;
we
think,
still
less to discourse
to utter the
same
and transcribe
cording
to
into articulate
sounds, or expressions,
,
altogether ac-
speech, but more perfectly than our speech by the larynx, and involves in
it is
it
at
it
more
is
heard and
by our companions and those we converse with. Let us not then, I pray, immerse our rational views in empty sophisms, or rather in mere shades, and play at chess in the city of literature, now exalted to its highest pinnacle, by asking, whether our minds and soulsJ
understood
arc material, or
whether
whether they are extended, so a to fill spaces, and measured by times or the velocities
for
matter
to
is
be defined absolutely
and
what under-
so
ON THE WORSHIP
am
and pleasantnesses smile around you, and around me who yours: and how many sweet and melodious har;
and how many and conceits endeavor to captivate my senses by open allurements but I wish you to be persuaded and to believe me, that these forms do not allure my senses, but my mind I see also and read in your eyes, that the gladnesses exhaled from them do not remain fixed in your for I do not fix my attention senses, but in your minds
monies resound from the tops of our trees
delights
;
; ;
and fading beauties, but taking a deeper and more penetrating view, I behold only that
upon
their
delusory
which
is
stored up in the
marrow of them,
viz.
what they
;
do not
light
me more
for
it is
they are substances, and actually exist and subsist, and that their activities are real activities, for they alone are, and act, in our body ; ther-efore they are in space and in time, when in their
body and
as the
body of
eye emits
its
upwards
them
may be
be understood, especially of the celestial and spiritual, which put off the properties and adjuncts of natural bodies, and put on, as was shown above, many more perpetuities and infinities. Let us
first to
pass over the above shady sophisms, because not real, but purely verbal, flowing only from an ignorance of forms and of their elevation, while we are fully persuaded that those forms exist and subsist, and at the same time Uve, more than any material substance,
however
as will be
faculty of perceiving, and of feeUng nnd being affected according to perceptions, and thus of enjoying gratifications which flow from the
perception of goodness.
81
I as
am
it
affected by
sparkling
were
I be-
my wisdoms
of
sweetness, which
my
itself thence
and
this
into
the breast
and
this
with a
variety altogether
of every goodness
from
my
inmost
my
pours
will, illustrating
former as with
latter
the
most gladsome
revealed
illumination,
love
to
*
:
to delight, are
me
consent. *
From goodness
is
to
know what
goo J, or good-
which follow in their series for the Supreme, not only see, but also feel, the affections of its goodnesses, and consequently have their understanding clearly enlightened by truths wherefore from a sense of goodness the knowledge of all truths flows for that we are bound to investijiate truths by experience of the senses and by sciences, is merely to the intent that by them we may finally explore goodnesses, or good as to its quality, whether it be truly good, or apparently, or falsely good, or evil under the shape of good, what is better, and lastly, what is best, thus what we ought to choose to this end we are but he who comprehends superior goodgifted with understanding nesses by an inmost sense, has no need to run over that spacious plain
tion of his mind, and from causes
of investigation, or to
make
his
of truths, be-
knowledge of goodness itself, or, as it were, at the goal, from whence he can widely view and freely contemplate hip whole field; so true it is, as was said, that all truths concentrate in goodness, consequently expand themselves, as it were, into circumcause he
is
in the
a centre.
which we shall speak below, by the fall, this sensation of goodnesses, such as it was in the first-begotten, must of necessity have ceased nevertheless a similar sense is connate with our external
of
:
human state,
senses, yet not of moral and spiritual goodnesses, but only of certain
natural ones
sible of the
inasmuch
as
for the ear, howsoever untaught, apprehends and is sen numbers, harmonies, and melodies of musical sounds, the mind is instantly and agreeably aflected the eye, ift
;
;
^
plate
all
ON THE WORSHIP
goal or centre, I contem-
other things
through glasses,
this
my
under-
standing calls truths, and the things which again tend to But all these truths she calls sciences and experiences.
these things I see clearly from goodness
fitted to it
itself, for
;
they are
as
members
to a
kind of body
therefore truths
seem
to
nesses.
me to be formed from a progressive series of The uses which tend to the fruition of
like souls, or
good-
good-
nesses, are
to
may prepare
like
itself,
is
the same
is
of food
and of the
nostrils, in respect to
to
for
it
this results
which
all
things by
its fibres,
because
;
we
manner before
itself,
as after
it
its
perfection
for in
order
because
it is
its
body,
what is agreeable to order, and in general which is thus connate, is only an affection of natural goodnesses, which are so gross that they fall into our exwherefore
points
it
sensible of
out.
But
this,
Moreover, animals themselves apprehend from the senses alone what for they discover this is agreeable to the blood and life of their body jagreement from the mere smell and taste yea, also, they discern from the hearing and sight what other animals are their enemies or their
; ;
they are acquainted besides with infinite things which we under the necessity of procuring to ourselves by sciences, as plainly appears from the government, the collecting of honey, and the honeycombs of bees from the webs of spiders, the cones of silkfriends
;
jire
worms, the
things they do, because they refer their sensations, not to any
inquisitive of truths before they investigate
way
reveals to
which reflects it into the animal nature, and in this them natural goodnesses. What then must have been
all
but also
spiritual.
8ft
for
they are
not in their
in
effects, but
as in their
so
that effects
into
unfolded
and brought
forth
the
of nature
on that account
charm by
and
they
their doors,
by an easy influence
may
but
my mind
they appear to
me
as
truth.
Hence
al-
so
sport together through so many varieties, and through many genera and species, and that each of them perform their own circle, and have a kind of perpetuity, for they flow from a certain first principle, through mediums
what
to the ultimate,
and from
this again
to their
first
for I
which
is
From
examine
all,
all
things
from singular
I discover that
no knowflow in
hence particular representations are to me so many mirrors of things general, and singular representations are mirrors of things universal, and vice versa.
my mind
itself, is
to superior goodnesses
and
uses,
and
at length to the
Su-
preme, in a certain order distinguished by degrees, from which they seem to me to be distant, according to the excellence of the series, in
one thing
is
for
all
84
ON THE WORSHIP
things finally for the sake of One, or our God, the fountain of
all
goodnesses
my wisdoms!
I
that Divine
things,
[Being or Principle,]
in
which
it is
view in
all
for
the
work of an
in-
and out
of Himself, to
connexion even
if I
them
dumb and
void of
pour forth
my vows and
thanksgivings.
As he spake
these
saw him-
was
in tlie
fruits
was sacred, he
54.
called
knowledge
appeared
with
was.
Not
far
an elevated
seat,
manner of
a theatre, covered
of a strawberry-
ed,
and creeping
ivy, that
and
to the
but he
did
85
over, purple
and diadems,
for
insignia
becoming what
is
honorable
that
kingdom which
for herself as
whose walls and gates only, opening into her empire and its kingdom, he was to guard in such a manner, that what happened in his universe, he might learn from the guards
there appointed, and might refer
it
to his palace,
and
to
And when, on
his
the conclusion of
in
all
were,
to the
rank of queens
yet acquire the
and
still
wisdom
to discover
nesses and
his
utilities,
ing
and that
in
his
Helicon
such
sort of sense
of senses, and
by
it
ideas of goodnesses
said, I
my
own, he
it
am made
fixed
know
and while
his doubtful
attention
was
mind
of the nymphs
who dwelt
there, lo
he presently had a
full
view of
love,
his
wisdoms
in the
Supreme
and of
and familiar manner on seeing them, as if awakening out of a dream, he almost vociferated with himself, behold now what I ask and seek this is that sanctu:
86
ON THE WORSHIP
ary from which the heats and lights of that exquisite sense
flow, the rays of which, by their inmost sweets, reveal to
me
hence being
call-
ed his nymphs
to
countenance bright
is
dispers-
them
Why
my
inquiries,
my Helicon?
Did
who
me?
it is
Ye my
have delighted
wish
to be thus
me
manner ye
for I
convert
my
sport
wisdom
have
my
love, and I have seen you in the company of holy beings; hence ye derive those essential goodnesses with which ye
inspire
me
for
good
hence
I derive the
all
sensation of
I call
all
things,
and the
graces,
knowledge of
that hitherto I
things
you
to witness,
I
my
dearly love
embrace you with love, and ye embrace Supreme by you deign also to favor me with your love, for while He embraces you, and ye embrace me as yours, He also embraces me with His Ipve let us therefore be again united, and let us
you
;
for
while
may
be altogether
his
mouth
and from his bosom, he burned with a vehement desire to know what his indigenous nymphs had heard from the sacred intelligences
;
in
now
doms, he
himself, as
it
ANDLOVEOFGOD.
when he endeavored
to
87
lo
!
he saw him-
at the
:
same time
and when he
son, I love
is
strove
on the ground, he
My
wisdom
is
my
ears
have
told
me
(for I
how
know what
art
sensible,
this I will
my own bosom
life
is is
know
that
the happiness of
is
sweet which
loved
What
is
rises into
what
gratifying,
and what
gratifying into
what
love.
is
M)
from
this
one love,
the
first
and supreme of
istence,
all
now
felt,
is,
from the
the
embrace of
goodness
fountain,
is
what happiness
and whence
after
derived
now
veriest vein
perceive
which thou embracest me, is from mine I make thee sensible of it in thyself, and make thee perceive that it is from mine, and thus mine from consequently I enable thee at the same time to see thine by me thou art His resemblance both my parent and thine
that the love, with
; ;
now
and image and whereas we are thus both of us from the same parent, thou shalt not be my son but brother. Fill now and feed thy mind with goodnesses, which flow from but take heed, my brother, lest thou draw that source
;
;
for
from
are
my
goodnesses,
to
thee,
new ones
OO
ON THE .WO^RSHIP
me
had
fruitful
and
its
it is
prolific,
and
like seed,
which, when
it
performed
but seeds
for
:
circle
in
seed,
mine,
that
which
best
is
stored
up
in things
inmost:*
*A11 formations, as
eral,
and especially in
essentials,
unfolded
in-
to ultimates,
by wonderful
betake
themselves
to
inmost things
as seeds,
when they
manner
new
seeds: in what
is
presented to view
for in
form
to
in foldings
in these
lie
nal powers
The case
is
which the
first
and purest
or from
fibres,
which
which the organical forms are designed, when they have common circle, even to ultimates, or to the bloodvessels themselves, return again by them to their principles, or cortical glands, and by wonderful insertions involve themselves in those their principles, and unite with them, where they are adopted, and, for compound things canas it were, introduced, by the purest fibres
performed their
;
not flow in into simple things, but simple things flow in into their
compounds, such, and no other, being the order which prevails in In like manner, universal nature, because no other can be given.
the viscera, members, muscles, nerves, &c, of our body,
together
with their smallest parts, or units, encompass themselves, as they multiply, with more general coats or coverings, in order to which, from singular the parts, ligaments or bands are emitted, which insert
and
tie
themselves
to
bnnd
for things
This
all
other
which form or substance can be predicated. The formation of our minds is similar, but instead of seeds are goodnesses which
insinuate themselves through
the
from these,
are called
variously
which
AND LOVE OF
those seeds are goodnesses sown
GOD.
in thy
59
mind, and
I en-
treat thee to
sown, unless thine shall have been introduced by me to will not lead thee to me, but to thyas
I will
mayest discern
thou mayest
feel
my
feel
them
and mine
I will
fill
I will
cause thee
remember these
things,
of thy
which
have given
to
be
guarded by
let
its
fruits
its
first
it is
from
own and
it
now
timate circle,
whence
derives
feast
its fruits
do not feed on
and food
let
down
;
to thee
from truths
new
goodnesses, which
manner disseminate themselves altogether like a tree or body such therefore as is the quality of the goodnesses is the quality of the truths produced from them, and the quality of the goodnesses again
conceived
their
first
fi-om
these
truths; for
;
all
truths respect
goodnesses as
a
view
to the
efflorescence of truths,
seem
to sport.
The
be
at all
perceived or
is
felt;
for this
betakes
itself to
as in seeds, nor
first
it
broken
hi pieces
first
and reduced
to
most principle
all
new germ.
But
in
everything was born in an order the inverse of All other things may be concluded from this our natural order.
the
first- begotten
90
from me.
ON THE WORSHfP
That thou mayest know
!
them, behold
I will
open heaven
mine
whether anyall is
perpetual
is
rising,
in its
light,
and
;
in its
life
what
in
my
celestial Paradise is
soever
is
in
it
is
shadowed
in the terrestrial
one
consequently that
one
is
ly in what follows for such is the established correspondence, that by natural and moral truths, by means of the transpositions only of the
we
it
one or two examples Light reveals the quality of its object^ but the quality of the object appears according to the state of the light, wherefore the object is not always such as it appears ; as in the case of beauties, if they are objects viewed in varied light. Now if instead
illustration, let
suffice, as first.
of light
we
take
intelligence,
is
universally allowed to be
Intelligence discovers the
light,
this
conclusion follows
appears according
is
if
to
wherefore that
which
is
is
supposed
it
to be true.
In like manner,
ligence wisdom
good
then
Wisdom
goodness of a thing appears according to the state of the wisdom ; wherefore that is not always good that is believed to be good. To take yet another example, for correspondences of this
sort are infinite, yea, there are
correspondences of
all
things
Har-
of natural beings is not given tvithout a principle of harmony from a superior union in nature, which conjoins singular things universally, and the universe singularly : Now if instead of harmony we say concord, and inflowijig
the
mony
from
union
stead
of union, love,
human
minds,
Concord flowing Jr am
AND LOVE OF
that opake,
GOD.
it
91
and
in every point
of
Look now
all
art sensible
they
flow
fore I
will
now
dismiss thee.
When
words were
ended a kind of very thin veil being drawn over his sight, he felt himself brought back into the place of his school but his sight was dizzy, as when we pass from a most
is doubtful and shady. some time, when he again beheld his grove, continuing, as it were, in suspense, he began to revolve in his mind what all this meant, when he seemed to be wrapt out of himself; is not this, said he, the very place where Are not these the same flowers, the same I lately was? I have fruits, the same clusters, which I just now saw ?
not been removed from the place, but where have I been
is
Where
is
that
?
so great a
light
Am
is
down
or
am
deluded
the love
of
hmnan minds
and
ir^tead of
term love,
as before,
:
the following
love of souls,
canon results
is
Happiness flowing from the mutual not given without a principle of love in Heaven^
unites singular souls universally,
or in
and
love
we
another,
for as
it
will
instantly
thence results,
the quality
of the love
such
is
is
the union.
From
evident in what
manner
allowed
to pass
falsities,
and thus
we
of the things
.
which
ibllow.
92
ON THE WORSHIP
And when
!
he was most intent on these inquiries, so that the intention itself made his bosom beat, Tell me, my said he, I intreat you by God, where I have wisdoms
been
rescue
me from
this darkness.
He
also
moistened
Then
Believe not,
my
lord,
from
this
we
are,
with us,
here place, and art thence fallen down again and here we have been but thou art not alone thou remainest yet in His bosom where He holds
:
it is
;
thy view
if that veil,
little
which
thin one, be a
withdrawn.
He
will
again appear
for
He
ter
;
is
in
lat-
full
His rays
jects
there
is
throne, consequently
to the sight.
continue ob-
The
there were, as
by which
He might
;
our inmost
but I smiled at
it,
often said to
thou
art deceived,
is
to exterior,
where thou
residest
be not
what
I say, for
we
in the
from
its
also the
;
kingdom * but
of our bodies,
all
the
its
phenomena
body
as to
whatsoever happens in
its
93
thou also mayest
descends to thee, or
its
sight, that
;
Him who
is
is
in
its
inmost principles
But
He
is
also in
opened inward,
is
He
opake, nor
He
transparent
by His
own
the
hinge be turned.
retiredst
This now
is
reason why,
when thou
to
kingdom
viz. in-
interiorly within us
the
first
moment
all
of
keeps
all
its
them according
is
circumstances.
That the
sense of
is
made
and from
the
changes of
according to every
moreover
texture
;
also
from
her
fibres,
;
herself also
ciple
:
may
dom and
it
all
its
circumferences.
When
therefore the
made sensible of anything from her most simple fibres, she is then made sensible from inmost principles but when she is made
soul
;
is
then
made
which are
substances
For
their
all
compound forms
by the soul
descend.
;
ai'e
which
manner
she
is
said to go forth to
her sight, or
to
94
ONTHEWORSHIP
;
for there
guests.
is
one which
;
called
his love
the
;
world
and
its
heat
meet together
verse, viz. of
meeting together they become as centres of the whole uniheaven and of the world hence from them,
;
as from centres,
into
all
it is
new
vision
examine
this
each paradise, as
the love of the
By
to
way
Himself;
He
only
lifted
own
love, in
up the little shade, and filled thee with His consequence whereof thou savvest thyself in
But understand
to
inmost principles.
viz. that thus
tion,
Himself the
circles of as
them
all,
He
is
the First
to her
is
introduced
Supreme wherefore thou art, or thy mind is, the bond and medium, by love, of all things which have been
created
:
thus
now heavenly
and earthly with heavenly. Thou askedst also just now, what was the subject of the discourse between us and the they were orsacred intelligences ? I will now tell thee
;
as they
they should
first
a temple or sacred
they had
and not
visit
when they
return,
should introduce
their
will
thy
their
intelligences to us;
they call
;
us
daughters,
images, but
now
they
their sisters
we
lift
But behold
!
already present
Before
however he could
Thus
this
95
SECTION THIRD.
CONCERNING THE LOVE OF THE FIRST-BEGOTTEN.
57.
While
;
who
am-
for his
sight
still
wandered
as
in
it
were,
able infant
girls,
winding
dances
they had
were
like painted
images of laughter
golden clasps
;
;
their hair
was made
up
in knots with
their foreheads
were orna-
in
were naked, divided indeed, but yet conjoined and undivided by whirling chaplets, the border of which was press-
ed by each in
association
their sport
was directed
goal,
into
marked the
which someitself,
were,
concentrating
but
into
these
both in-
and thus
couch
itself,
where the
first-begotten
was
rays
see, they
little
then sud-
stars, the
as centres, towards
* Euripus was a narrow sea between Beotia and Eubcea, which ebbed and flowed seven times in twentyfour hours. Tr.
96
ON THE WORSHIP
ing circuit,
like
all
a girdle,
around
this
globe or
tuft
and
instantly they
im[)ulse.
Sometimes
also they
seemed
to cut off
some of
dignant
their
at
it,
company, and when our young man was inand wished to restore them aorain to their
into order of themselves,
instantly
recall
his
all
was
at
an end
and when
in vain he
would
them
to sight,
and be-
came
called
anxious,
he questioned him,
wisdoms,
when he had
them
to
with a quick
infantile
them
to explain to
him,
if
cealed
under
this jocular
of the
wisdoms thus answered with a smile They were the celestial wisdoms and intelligences whose coming we announced, under the appearance of infants;
whatsoever forms they please,
presenting thereby whatsoever
discourse
;
for they
all
put on
and imitate
actions, re-
we express by
the words of
for
beings are
merely representations, as
minds
with
life,
and give
it
clearness
and permanence
in
our
a
minds
*
:*
nor do they
give
forth
stir
discourses of all celestial intelligences are mere representaby images, which actually exist before them, and arc so contrived that hence every truth may plainly and clearly shine forth before
tions
The
he
who
heavenly beings, or heavenly discourse. Simifor that lar also are the representations of our minds by their ideas we do not think, or conceive and bring forth the principles of things,
also the discourse of
;
of doubtful
interpretation,
is
sufficiently
tiie
operation
97
which there is not concealed something sublime and mysterious we have beheld this, not with our eyes, but with our minds wherefore to remove from thy mind
; ;
all
Every one of
face,
for in
is
is
badge
first
of ages, or
called golden.
The
from a
series
of progressive goodnesses
which the foreheads were adorned, are also badges of truth. The chaplets which they mutually laid hold of, and by which they were, as it were, chained together, were the
bands which bind together, and thus connect
forms of truths.
sport
itself,
in order the
The
pleasantnesses
flowing
from the
or from the
harmony of form,
to a
are gratifications
or happinesses, consequently
finally arise.
of our minds
The bendings
for
we
moment
then of aid
when we
are
disposed
life
to utter,
which
of our intelligence
sentations of this sort, wherefore in this respect our minds are like the
so dis-
these things
ourselves,
is,
because
we
indulge
ideas,
Nor
course, since he
any one to converse with ; consequently as yet he had a pure mind like that of heavenly beings,
alone, nor had
was yet
9S
ON THE WORSHIP
wards a centre, or upwards towards a summit, was the unanimous agreement of all truths directed towards one good, or the best of goods and the reason why they were
;
sitting.
is
the
which connects each universally, and the universal chorus singularly for such is the determination and connexion of
;
is
given in nature
;*
embraced each other by one impulse. But the reason why some of their company escaped from the rest, and returned
again of themselves into harmony, while thou wast indignant, and
was endeavoring
all
to recall
thyself mightest
thee, but that
Supreme
and His
love, into
and union
is
he excited a
for
we
struments of
life,
and the
first to
the last
con-
all
him by
which determine
flow to the circumference or circuit, and there constitute a kind of common bond therefore the part which is not- connected by that
;
bond,
no longer a part of that form or body, but is rejected as spurious; that this is the case is clear in our own body, and in singuis
lar its
members,
;
manner
in
the forms of
and
also in
every society, particular and general, a similar form but instead of a common bond
tural forms
all
we may be
things in
other forms.
AND LOVE OF
[or through] thee,
GOD.
99
were made;
conservation
for subsistence
is
perpetual creation
this
While
he, as
it
to
be
his
own, he
not
began
to consider
my
ear?
Is
it
my
own, that
belong
to
I perceive, that I
feel,
Do
not I
If
seem
to
belong to myself?
all
my
life
is
suppose to be
my
Are I am only a power? me with a joke? Do not I And when he began to grow
to
and
my
lord
but again
repeat that
nothing
;
is
thine
own
which thou supposest to be thine own thou art only a power, which from itself, or from its own, has no activity; but thou art a power more noble than all created powers
thou
art a
of Heaven
itself;
thou bearest
lord,
treasures,
and leadest
its
triumphs
but,
my
do not grasp
all,
my hand
thou wilt
when thou
flows-rin
hast heard
go
my hand
dost
from without?
100
of thee
ON THE WORSHIP
thou receivest those things,
;
and
actest as
from
borrowed forces
modulated
brought
air
brings in sounds
:
Hence
is
the force
which
causes hearing
to
dost thou
taste anything,
unless food be
thy tongue?
organ
to
perform their
Consider only
we examine
and the
many as can be viewed and discovered by the eye or the microscope, it will appear, that no one of them can act or operate, unless something from without flows-in, which gives it the power of acting for whatsoever flows-in, from the motion of its inlesser, or as
;
flux, derives
be excited
to
systoles
and
diastoles,
vena cava, which is poured into its ary blood, which is poured into the left; the liver is not excited tp its operations, unless by the blood, which is first infused into the vena Nor is the stomach excited to its modes of digestion and triportJE. turation, except by aliments with which it is loaded through the gullet also by the spirit, which is infused continually from the cerebellum Our muscles themselves deiive motion from a similar into its fibres.
spirit
infused
into' their
fibres,
force
extrinsically
it
is
said
is
extrin-
sically, or
flows-in from
is
what
superior, or
is
from what
inferior, also
from what
is
interior,
and thus
the
not self-
inherent; but
ihe latter
is
when
this force
appears as
if
power alone
acted from
to
itself, for
efficient cause,
separate,
;
and
that has
been said wherefore all our viscera and organs in themselves are naked powers, that is, have the j^cwer of acting, hut not from themselves, for they must either admit, or invite, their force out of them-
101
close
how
is
it
it
be ilkiminated
up with
its
light itself
to distin-
guish
its
discriminations,
is
But
has
life in
it,
is
;
that from
thy very
thee as
mind
in
thy own,
and that
it
is
not conveyed
is
into thine
whence
which thou
and
for
one thing
is
will
will
intercept that
or
And
presently she
seemed
his
as
it
were, to retire, on
out,
Whither
in
thou gone,
my wisdom
stifled
his lips,
down
in astonishment, as in a
how
far
but
I did
selves
and
if
is
gives
tion,
them
for
chain from
links,
and
all
principle
nor
is
itself,
as will
be demonstrated
to their to
But
that all
forms,
many
may
correspond
these powers,
which
are passive.
9*
102
ON THE WORSIHP
state,
might
something of the
hence came
under
only
her auspices, and that that light which flows-in into thee,
is
There
is
One who
in
and inasmuch
;
as
we
live
same
and
if
we
live
Him we are
Him.
59.
On
little
composed, with
towards the
it
his finger
were,
mind,
he removed the light from his eyes and when he had compared his reasons, having let the light again into his eye, and removed the wrinkles from his forehead, he addressed his wisdom cheerfully and courteously I discover
:
my
own.
for
it
live
and subsist
existed,
whom
am and have
that
quired,
excite
it
inasmuch
:
as
it
recurs as often as I
am
is
pleased to
not quite
it,
but I
;
still
unravelled
as thou
hast begun.
Then
his
to recall
but
it
it is ?
thine
dost
Does not
the end rule the cause, and the cause the effect
Our ends
103
our
appearance of
with his wings
loves.
how
He
which contained her young; this was the cause of his so rapid flight; it seemed also to him, to be his own power by which he vibrated his wings, and took the shortest way but they were his loves, his fledged young, and to his nest
;
his mistress,
which excited
;
his
moved
effect.
his
wings
what therefore
also the
The
case
is
similar in ourselves
merous
as they are,
we
them we follow;
act,
and inasmuch
as
we
;
follow,
we seem
to
because
we
we
something opposes,
is
consequence of
way
to
com-
municated
reflection
our minds
if
another quarter,
is
we balance
Love
is,
as
it
we suppose who
this to
be
holds the
as princes or leaders
But
na-
also impels
for in universal
is
is
attraction there
also impulsion,
104
ON THE WORSHIP
all
whence come
equilibriums:* fear
is
behind, which
is
ur:
its
experience in love,
is
we
ed
and which we
;
we
upon
tell
me now what
is
60.
On
he could with
when he
interrupted her,
tell
him what
was
am
*
all
pulsion
That equilibriums result from action and re-action, and that imis everywhere where there is attraction, is very manifest
from the phenomena of the nature of the universe, and also from the phenomena of animal nature lor whatsoever we attract or suck-in
;
with the mouth, the palate, the tongue, and the jaws,
ner
is
this in like
man-
by
also intruded
is
The chyle
enticed into
veins, and
by
a species of suction,
corresponding
to it are
The
blood
from
its
cording
to all
in the vessels
and arte-
same
thing,
which
So
only in quantities,
but also in every quality, which results from the disposition and composition of qualities.
are
From which consideration it follows, that they mere equilibriums, the various changes of which produce various For unless there were two forces, active and effects and uses. passive, and these were joined to each other, there would be no equilibrium of anything, still less would any effect result from cooperation, by the change and renewal of the equilibrium.
10^'
goodnesses, conduct:
never
and delicious,
One,
ness,
in
proportion
as
it
is
To
this the
I
wisdom
replied,
a sigh of glad-
How
derstand more than one, and that the other had been banished at the utmost distance and forever from our Helicon
!
In
this case
we would continue
much
entreatedst
so
me
describe what
lies
is
nothing which
to
if
made
appear, unless
wards,
you please,
I will
proceed
to
show what
is
is
ill.
pro-
is
it
free-w
Emerging,
as
you are
able, paint
mine eyes I earnestly wish that that was rent asunder, which you said obstructed my
hence
lama
little
am
en-
without
me
how comes
it
that your
replied,
mind has
with an
She
eye of tenderness, we w isdoms, as to our minds, are under the rule of thy mother, or soul, but as to our bodies,
we
she
is
not with
gences
in a celestial
one
and as often
in a consecrated place
the soul
is
which
but
to
explaiu
106
ON THE WORSHIP
ble to
its
to
if
you prefer
the expression, the, activities of our rational mind, are only the com-
mon
as
it
activities of
our soul in
its
is
the
the
Olympus
all
or
Heaven of
which
its
known
thing, that
produce the
to
enjoy
own
and
to act
as principles or
common
of
its
may
be likened to
the forces of any body, which flow, as in us, from the determinations
own mind
or soul.
it
Such
also
the soul,
whence
may
be concluded v/hat
mu-
But
:
this also, as
being an in-
which
for
if
are detei-mining,
you
manner, that they may become powers of receiving similar powers with their own, consequently common forces; for no form conceives and produces another, except aceordin to the type of its own nature
i
which initiated that power into its acts, and whereas those forces flow-in, either by a flow-in from without prior or superior way, that is, by the way of the soul, or by a posterior or infeiior way, that is, by the way of the senses, in all the tirsthegotton, consequently in Adam, they entered by the way of the soul, whereas in us, his posterity, they or a superior way, in their order hence the ground enter by the way of the senses, or an inferior way
but v/hereas
ail
active forces,
;
we
it is
do not
our
know and discern goodnesses from commonly expressed, that our ideas are not
or that of the soul, those active forces
;
connate.
by
a prior
all
way,
flow-in in almost
brute
animals
whatever
the
sci'-
may be
into
all
AND LOVE OF
type,
GOD.
idea
107
one thing flows into
itself
it
its
itself,
and elevates
;
by
hence
comes
mind
or
it is
impossible for
anything
still
less
and out of nothing nothing can be made, be sensibly perceived and do not believe that the
to exist,
:
lights alone,
which
flow-in,
produce
is
by their
thou
beholdest what
;
objected [or
made an
object]
to
each sight
for
by the benefit of
exist,
light
seest the
whence comes
;
sensation,
and
at
length- the
knowledges of goodnesses
as in her's, yet
didst thou not hear love itself telling thee, that in thy Par-
same things
shade
;
;
not in
life
and
in light, but in
thee to
Therefore,
if
thou
art so disposed,
thou mayest
On
were,
it
says he,
O my
itself.
wisdom, from
that
my mind may
may
enjoy
the pleasure
of contemplating love
represent
them
nothing given in the universe which does not I will proceed to unfold this truth, but do
;
we
fant paradise,
we
shall behold,
ences profitable
this subject will
to their love,
which is not the case with us be further treated upon in what follows.
men
but
108
ON THE WORSHIP
it
derives
its birth,
or
which
shadows
its
forth
things of
the w^orld,
which by
birth-day, and
we
we and we
;
for
are
renewed by
is
that
made
light
;
us
new
that this
is
the case,
own
for if
to
an end
Would
to dust,
Would
which thou
reduced
The earth also and its orbit air to receive its ashes ? would know neither centre or circumference these con:
and of winter,
for
in
the night
things
:
fall
into shade,
and
in winter into
cold.
But
to return
this
;
all
these things
its
world derives
na-
a parent
and
if
the sun be a
parent,
it
him in some kind of type or image; -his rays themselves, which glance before our eyes, are so many, and, as it were,
continued suns; *
*
if
will
both
are so
many images
the other
of him,
is
from the
affect
all
our si2;ht; for the images of all objects, with their forms, fall under our view, or are continued to it by the rays of his light, consequently also the sun himself, fvom whom, as from their fountain, those
:
rays flow
but do not believe that the rays are not real continuations,
;
or essential determinations
be continued by what
AND LOVE OF
see and feel
himself, and
;
GOD.
109
at the
diminutive image
is,
wherefore he
is
From
these exist
for
if
things whatsoever
they
us.
in his rays
Is
it
heat
These
manner with
;
empty
or a
itself dictates
them even
is
to
ultimate boundaries of the universe; these diminutive forms or substances, taken together,
which
called ether
and from the most perfect virtue of their elasticity they derive the faculty of communicating whatsoever force they receive to neighboring or contiguous objects, so that they destroy nothing that
is
re-
These
froin
exhaled, as was shown above, from his great ocean, must of necessity
of his activity; wherefore they are, as
to the modes or methods were, the smallest mirrors, and a kind of receptacles of his powers, when they are actuated and thus they not only receive him in themselves, while in their
it
;
forms,
to
space or time.
modification,
formed
;
to
exist according to the nature of tbf modificaa ray be concentrated and divided
still
less could
it
by
optical lenses
neither could
be reflected according
to the
still
angle of could
less
become heated, on which it glances yea, the ray itself so convulses by its touch the organ of smell, as to excite it to a kind of convulsion or sne.^zing; in a word, unless a ray was a real continuation of the sun by forms, there would not anything exist, wliich yet is perceived by the very senses to exist from these forms.
10
110
the Other
his
ON THE WORSHIP
;
light
winter, as in
is still
;
no heat
end
their days
as in the time
things
become
and recollecting
at
new
and continue in themselves the very web of creation, and thus by their small circles effigy the great
seeds,
set,
and
in like
for in like manner they rise and manner they circumscribe the courses of
;
their
life,
and by
their
it
summer and
in a
word,
all
things are
as
was
at-
be also
of
veil,
and
let
its
until
we examine
and one
were, in a shade
as if conscious of
it,
deprives
of
its
own
mind
it
abstracts
and with-
draws
itself
sun
is
involved, as
this light,
were, in darkness
On
the other
hand
also
to the eye
its sight,
Ill
its
and
its
objects
na-
were,
opened, the
chamber of
thy sight.
there
and
light of the
sun
to in-
lustre,
its all.
their effects
whence it deAnd if the lights are distinct, so must also be, for effects make one with their causes, and
but only from
its
own
sun,
Celes-
the eye transmits, but such as are their uses and good-
nesses
for
these
for
which
The
;
continuous
or
w^e are
rendered
more
selves
intelligent
to
and wise,
in proportion as
it,
we
it
suffer our-
be more enlightened by
or from
hence
also
follows that
w^is-
dom
itself,
our Supreme
that
all
things,
as those
manner
real essences
Supreme Himself, our Deity, as also are the rays from the soul in our body, which rays are real fibres, and essential determinations of the
whole,
is
all
all effects
for
things
essence.
But these
think
it
needless to confirm
liffht
them by shadows
of arguments borrowed
from the
of nature.
112
ON THE WORSHIP
solar
light,
are
Him
as their parent.
From
the solar
we
are
also instructed,
what
is
likewise contained in
the rays of this latter sun, viz. that both light and heat
are contained, but that the light
intellectual sight, or
is spiritual,
whence comes
the heat
is
spiritual, or that
love,
sensation of good.
We
in
and heat
in light,
different
degrees; for
we understand
feel
;
truth,
and from
this
we
dis-
it,
or to be affected by
it,
this is
not
but
is
of love
latter,
falls
it
that light
sun in
it is
its
winter, and
warmed by
love
transcribed, as
were, into
its
spring,
day
altogether similar.
Our mind
is
that
soil,
seeds into which those rays flow with their light and love are the goodnesses, of which we have a sensible and delightful perception
;
roots
are their
first effects,
and are
;
second-
ary birth
for
hence
forth branches,
twigs,
;
and
and blossom
fruits,
after
the
manner of
standing
harvests
;
a tree
or seeds, or
roots,
new
blossoms, and
new
and
as
these
become
fruitful
according to the
to per-
up and bring
not trees,
:
but a large
of a
kind of paradise
light,
was
is
said, not of
of love.
From
these considerations
now
evident what
the quality of
AND LOVE OF
GOD.
:
113
one paradise, and what of the other every goodness inseminated in thy mind, of which thou hast a perception, is a certain love, for thou lovest that which thou feelest to
be good
;
except by feeling
nor does anything enter the sphere of thy mind * and whereas every truth in itself bears
;
its
bosom.
except
From
these loves,
as
;
nothing blossomed in
:
root
sideration
in thyself
an
effigy
by
*
love, t
sensation
Nothing enters the sphere of our mind except by a species of and the things which first enter excite, and inaugurate into the faculty of acting, the organical forms of our mind, which are the
;
beginnings of
all
also of the
fibres themselves,
and thus endue them, as it were, with proper powers of acting; but hence we are endued only with active powers, which are afterwards excited to their act itself, into which they are inaugurated by forces
memory
still
latter or
from the
former, they
memory
is
Hence
it
appears that
our minds are formed from without and from within, only by those things which fall into some kind of sensation ; and this in the first.
way
difference, that
we
ascend by a sense of
terrestrial
slowly and lately, but he descended, by a sense of celestial goodnesses, to a sense of terrestrial goodnesses, by degrees.
t As our first-begotten might contemplate his love from goodnesses and the truths originating in them, so every one may contemplate hia love from his own goodnesses and the truths originating in them, on
which subject we
10*
114
64.
ON THE WORSHIP
But although these two
lights
and luminaries,
to-
and unite
for the
in a friendly
manner with each other, since one is but it may be expedient to examine
:
to dis-
how
from
still
first
it
stamen
for I
saw
it
this with
see
:
as present,
since
inheres as
first let
in
me
on
this occasion,
she
herself
down from
now
of taking
in,
of Paradise, so
many
remember
well,
because
am
of that door, they themselves wondered at seeing themselves changed into species of ideas from the mere touch and breathing of our mother, being made sensible that she presently she infused something of life from her own translated those reformed images or ideas even into the
:
court
of thy
Helicon, which
is
called the
memory
but
them
forth with a
new
kiss
and embrace
and
I recollect, for I
ter, that
ly at
as
it
AND LOVE OF
when
these
GOD.
115
formed, which
is
called intellectual,
Hence
two
lights,
was enabled to conclude in what manner those and these two heats of lights were consoit
ciated, and, as
were,
to
altogether
acceded
:
the
other
for
how one and compacts of see that both now have one and the
married together, and
the conditions
viz. *
same object
in
view,
that
our mother
might
the images,
which are insinuated through the eye, emerge upwards to a kind of sensory set in a more elevated place, or in the brain, and insinuate
themselves into the sphere of the understanding.
that the senses of
It
appears also
words in discourse change themselves into similar forms or images, and thus being re-formed, introduce themselves into the same sphere for every expression involves some idea, or part of an idea. In like manner, it is evident, that those images, whether
;
born or made, resulting from the objects of sight, and bearing a resemblance to them, store themselves up in a kind of memory and when they are called forth from that memory into the mind, they come forth under a species of ideas, but of such as, from their first cradles, while as yet they are, as it were, infants or immature, have the name of material, because they are similar to the objects of sight.
;
were before circumscribed, are, as it to shun their own mind itself how^soever
are called intellectual and immaterial
;
purified, in
for
to be capable of falling under one complex of intuition. By this method our ideas accede nearer and nearer to spiritual nature or essence, and subject themselves to its government That to these ideas, after a manner imperceptible, are associated ideas which are purely spiritual, and look only at ends, is clear, while we take a more distinct view of the interiors of these ideas for in the mind they are no longer employed as ideas, but as ends in those ideas thus what is spiritual enters into marriage with what is natural, or one joins the
than
other to
this
itself, as a
kind of consort.
But
it is
asked, from
what source
spiritual
this
marriage-chamber of the
116
ON THE WORSHIP
infuse into the images produced from the light and shade
life
from her
It is
it
way
in
of images, for these are only species of solar of spiritual light, b\it that these
which contain
them nothing
being enlightened and excited by their own light are elevated upwards so as to meet and be conjoined with spiritual light this also is
:
clear,
is
memory,
and hatched by
for until
they were
memory
born
It is also
infancy
it
and becomes adolescent with j-ears and age hence now it follows that its origin is not to be^sought after in these paths or by ways, but that we must rise within or above this mind, which is called rational
or intellectual, and there inquire whe're and
principle descends with
its
whence
that spiritual
rise a
little
ends
when
therefore
we
above
itself
this sphere,
tons the
first
is
which is our intelligible sphere, there presents or supreme substance of the body, w^hich is called
not only the soul of the body, but also the soul of
as
the soul,
this
which
mind
itself, to
which,
was
said,
The essence
and form of this substance is spiritual, which only lives in its universal body, and by which everything of the body exerts the activity of its on which account it may be life, each thing according to its form
;
its
body
whose essence
things of
its
is spiritual,
it
kingdom,
follows, that
through
this, as if it
which meet the natural principle, same as the the principle in which it is received
itself.
understanding
From
these considerations
viz. the natural
now
appears in what
manner
those
two hghts,
and
by
different
ways, and
after a sacred
union con-
But
about the manner in which the rays alone of Ughts can produce effects
so real,
when
this scruple
when those
forms are
known to
us into
AND LOVE OF
own
life,
GOD.
117
;
and
af-
is
known
to
for
they creep
upwards by
real fibres, as
well
known from
first
change their
same manner
as the modification
of air falling into the ear, and other modifications falling into
sensories
forces,
:
their
the
active
;
which excite
organical forms
by
their activities
as
in outermost things,
perfections.
But what
since this
life
hfe
Does not
a
living consist in
viewing
it
ends
And
is
fol-
lows, that a
this
of intelligence
wherefore
is
the
life
of
all
But
to
the intent
may be brought
into effects,
may
exist,
need of instrumental causes which in themselves are not alive, or from themselves do not view an end, but merely comply and are subservient to life and intelligence, consequently in their nature are
there
is
dead:
this clearly
without
it
its
life,
is
merely
obtains the
name
of
life,
and
is
proportion as
it is
influenced by more of
not respected from
its
life,
or
more of wisdom
its
wherefore action
in
motion, or from
will, that
is,
figure
which the
action originates.
From
these considerafions
is
evi-
were made
;
to
in like manner, that this whole universe, which is subject to the sum of the world, was created by the Supreme Fountain or Life, to serve as a medium for arriving at ultimate In our mind itself also some type of a similar creation is repreends. sented, while it embraces some ultimate end with means; for in such case it intends causes, by which it may promote its contemplated ends
and
its
for this
;
purpose
it first
it
calls forth
nature to
its aid,
and by
it
tends to
goal
tlius
effects,
forth thosQ
118
ON THE WORSHIP
them with a kind of naand from the forms themselves, which the
thus
wisdoms, and
light
and heat of the sun brought forth and reflected by for she, as it were, borrowed these things, and their rays
;
transferred
them
into
fibres
and muscles, whence come and hence ojir bodies, in and since by her, through
heat or love,
this
members and
acts as a soul
and
its
we
live
our
in
me
be pleased
only to look at
my bosom, my
breasts,
my
countenance, and
;
mine
I also
dost thou
not see
or
how
singular
is
the agree-
of heaven
one
light
does not
makes one
;
allife
and nature in us are so concordant, that we live, as it were one and the same from this union our faces, inasmuch
:
as
we
like beauties,
and our acts as delights, which thou once but our mother, or soul, inasmuch
;
as she does not look at bodies, but at our minds, calls those
ends
vigorous in intelligence, yea, with a purer and more exin proportion as they are less disturbed
cellent intelligence,
light of the world
:
by the
among the
is
made
of Sophi,
who
blind, so as to extin-
guish the light of the eye, in order that they might be more at liberty
to cultivate spiritual hght.
AND LOVE OF
she says that nothing
is
GOD.
19
truly beautiful
which
is
not good,
;
and nothing
that I
truths
is
truly delightful
which
is
not gratifying
and
may
:
she also further insists, that nothing can be truly good and gratifying, which does not resemble the best himself in effigy and in act she therefore calls us his
;
images.
That
is
it
may
still
more
clearly appear
how
is
very
closely life
into the
taken
call
marriage-chamber of Heaven
is
* let
me
*
its
There
the case not only with the subjects of the animal kingdom, but also
of the vegetable
the souls
;
of these
latter are
uses,
designed by
heaven itself as ends in conformity to those uses they are generated and grow for, as was above observed, effects are only uses unfolded, and let out into the circle of nature ; but in our minds uses are called ends, because they are iatended by them, and thus live according
; ;
number of the parts of the soul's intuition, each of which, in order to become uses by effects, must put on a species of a kind of body for unless ends, as souls, by a clothing
therefore to the of ends
is
number
the
cii*cle
This now is the reason why nothing in ony case exists in nature which does not in a type resemor soul
;
and
as
thir.
origin
is
from heaven
ends designed by heaven,) therefore things natural and things celestial must of necessity agree with each other, according
said, are
to the order first
was
and
this in
such
manner,
that
it is
for if
we
or spiritual things,
congruous truths
result, as
may
be seen confirmed
by two examples above, to which may here be added one other; for instance, the sun is the Jountain of all light and heat in his world, nor is he the cause of shade and of cold ; hut shade is the privation of his lis^ht, and cold is the privation of his heat ; the sun is never deprived of light and heat, but terrestrial objects, in consequence of
not being capable oj being penetrated by his light and heat, also the directions of his rays, produce this effect whence come darkness and cold. This sentence, by a change in the form of expression,
,
120
your attention
actually
ON THE WORSHIP
to love itself;
it
:
comes
forth by
heat
love,
and
its
desire,
which
is
the
continuous principle of
self by fire,
we
salute
it-
and
its
the mar-
by corporeal sense
we
perceive
its
delight in heat.
connubials of world
;
life
that
is,
Hence
:
it is
and
to exercise
power
it
may be expedient
to
unfold the
manner by
which one flows-in into the other, or what is the nature of order, and what the nature and quality of laws according for the Founder of laws and of rights never to order That one acts in any case but from the wisest order.
:
is
plainly declared
by existence
it^
whence judgment is to be collected concerning subbut although for as we exist so also we subsist sistence
; :
this
is
evident from
all
own,
its
it is still
God is thefountain
His own heaven, nor is He the cause of folly and enmity, but folly is the privation of His intelligence^ and enmity is the privation of His love God is never deprived of intelligence and love, but human minds, which do not suffer themselves to be ruled by the light of His intelligence, and by the rays of His love, also the determinations of His rays, that is, of truths and goodnesses, produce this effect, whence come all folly and hatred.
of
all intelligence
and
love in
A mistake
here occurs
in the
65 being omitted
in the original.
Tr.
number
of the paragraphs,
number
121
soul has taken
ultimate threads.
The
entering in by the
life
way of the
eye,
and having
breathed her
into them,
chambers of the memory, and in a becoming manner has assigned to each its abode there and at the same time,
;
nature of each,
called
them
forth, that at
from them,
as from
members, a
wisdoms were born, in that form of beauty which thou beholdest what therefore we derive from nature, and what from life, that thou clearly distinguishest with thine Our soul herself seems indeed to have produced eyes. this effect, and on that account we acknowledge and ven:
not
live
from
herself,
:
and
the
and thus by
fore
[or
there-
we
are celestial
It
we
are
was that life, which, by the instrumentality of our soul, went to meet the lights and shades, or forms of nature, and when she had converted them into ideas, through the little cells of the memory, arranged
called wisdoms.
them
cies
forth
:
and tribes, according to genera and spewas the same life which afterwards called them Such into thy Helicon, whence we derive our birth.
into classes
it
now was
according
to the
order
life
into nature
to the
same we
exist, as
I said,
act.
and according
these con-
same we
it is
subsist, or
live
and
From
siderations
now
clear,
11
122
ON THE WORSHIP
marriage-chamber
was commanded and called forth but that the Supreme and His love, according to the intuition of ends, that is, according to his own good pleasure, adapted nature, and adapted her forms altogether to those uses which he intended. This therefore is the order from which all our laws of nature and decrees flow, and by which
of our
life,
unless she
all
Supreme things
therefore, or
things,
and these
flow
hence
or thence things. *
When
this
order
is
is
not explain-
for
it
is
We
which does
this
what
is
order; for
and thus
each other, that we are unable to distinguish one thing from another, to view them distinctly for the veriest vital life itself remains so entirely enfolded in the reasons of the understanding, or in
;
the ideas of our thought, and these latter in the ideas of the imagination,
in
we have
very
view
them
state,
But the cause of this obscurity is merely an inversion of our by virtue whereof things prior must be unfolded and viewed from things posterior, and thus finally wisdom be attained for in things
:
and principles
:
in effects,
may come
forth
from
another, and
it
we may view
is
distinctly,
it
is
necessary that
we view
;
from what
prior, or
from light
itself,
that order
which
is
treated
consequently intellec-
as
it
were,
to
AND LOVE OF
the living force
itself
GOD.
by this order
123
follies
which
acts
is to
influx,
it is
to
distinct from
or if instead of forms
we
precisely
similar: the
supreme form we called spiritual, the next to it which hence inferior forms, by like generation, follows in order, celestial result even to the last, which is called angular, properly terrestrial, corporeal, and material, which in like manner is arranged into supeSuch rior and inferior, on which subject we shall speak presently,
;
now
the
is
ization of our
first
;
body
is
instituted
is
said to be in
is
spiritual
which, by successive
generations of one from the other, put on the quality of the following
forms,
which
Accord-
ing
to the
order in which the forms succeed each other, are also the
all
perfections of
qualities
and faculties
own
those
which
one
may
is
But
itself
is
it
what
One form by
into another, for the prior or parent acts only as the cause of another,
or bestows upon
it
but
all
active
* The Author here distinguishes between what he calls wens and animus, both of which terms are rendered by the English termwmd. By mens he would express the superior mind, consisting of will and understanding, and by animus the inferior, consisting of lust or cupiTa. dity.
124
into
ON THE WORSHIP
wisdoms
;
mud
is
changed
;
gem, and
is
the
resplendent as in light
tues
;
vir-
and moreover
all
succeed according
to
our
But
is,
if liberty
be given to nature to
break
in,
cesses of
spontaneously inlife
it
and of
love,
it,
and become, as
of order
are rescinded,
it
were, evanes-
inasmuch
as the laws
life,
itself,
pointed principles of
and everything
falls
into doubt.
make
make
let
prudently
let
and
men-servants,
their
or ideas, to
own imaginary
:
bolts
forces,
which ought
;
from without
as into
our
first all
which
is
in like
manner
but mediately by the Divine Spirit for there are as many active forces as there are in us abilities, or passive forces; of which, God
;
willing,
we
shall
the order of
be altogether according
to
to the
order
Nevertheless
we may
of the soul into the rational nanCi, from a similar influx, or the influx of that mind into the muscles, for the muscles are forms adapted to
mind
is
adapted
its
This
is
larly considered
what
follows, that
125
to theid eas to
own
choosing
instantly
itself,
in a graceful
manner, accord-
and presently
for
began
to
where were
their
mistresses, the
wisdoms,
by that
discern them
seeming
their
to
themselves as
left to
own
other, and, as
them,
to contest
;
whether
this
wisdom
like the
supreme
intelligences,
insisting that
let
possibly
away
free
;
let
we
is
are
wisdom
?
What
is
the soul
life ?
Yea, what
account,
And what
thing
?
is
is
everytold,
Where
that sacred
fire,
of which
?
we were
Let us light
up
more lamps, and examine but hence arose an aland wlien the combat was verging to sedition, the soul being excited from its sacred chamber (for a kind
still
tercation,
What
is
crew,
if
;
the ideas
for
rush in uninvited,
what
we
speak flows
down from
the mind
is
manifest-
ed the
state of the
influenced by a view of
it is
if
a proof that
those ideas have invaded the palace, and keep the key.
11*
126
ON THE WORSHIP
and thrust down that disorderly crew, notwithstanding their murmurings, by force and by threats into their dens
;
for not
light,
all
they
deprived of
powsays
and
life.
At
You
see,
how deformed
how
carriage, with
like furies,
their
and with bloody, and at the same time, dark countenances, and yet they seem to themselves as images
beauty
;
of the highest
which requires
com-
mand
preme
order
over inferior, or
is
over nature
for
the Su-
the order of
all
orders
from
Him
effects of uses
when this
to
observed,
first
their
:
ultimates,
let
their
first
principles
us therefore
this in
this,
view, because
we
;in
bear
it
in
by
life
was begotten
;
us, beis
cause by
was begotten
to
in a
word, nothing
;
more
is
more venerable
there-
fore nothing
ought
more inviolable. When therefore nature in us is invited and introduced into a partnership of life by this order, we wisdoms behold, as from a high summit, all things which and we are beneath, and widely subjected to our eyes see, as from the highest light, in what manner those inferior lives wander in shades, while they walk in their own light they, on the other hand, do not behold us, and we I saw that thou are to them like shades and spectres
; ;
when
they, like so
many
AND LOVE OF
GOD.
127
and how they would have fallen headlong into the sacred and thus been burned to death, unless it had been secured and guarded but we clearly contemplated all their wandering and ludicrous acts, together with themfire,
;
selves, not
as ideas,
still
less as
intelligences,
which they
were desirous
and recipients of
life
life, let
itself is,
which we
live
let
was
its
said,
with
:
and thus
let
type
but
that reason
may
own
their
we may view truth from its now call forth ideas, nor, as of
late, let
own accord
it
but
let
and establish
which they
into
thus uniformly,
enter
our
cot-
own
or of intelligence and
let
wisdom
wherefore
for the
sake
of convenience,
This
is
sufficiently
the fruits
:
off
to its dust
but
on the restoration of spring, with its new fire, all things rise again out of their tombs into life, and commence and run the career of their pristine ages, from
another seed, but from the same
life
:
128
erations
heat,
ON THE WORSHIP
we
learn, that
light
all
and not of
alone.
subjects of vegetable
life
from
this paradise of
our sight,
and
in the place of
one heat,
let
us
to
said.
Our minds,
in exact
being enlightened by
warmed
by
love, in like
manner become
grow yellow, the branches are deprived of their honors, and the fruits themselves fall off; yea, all things are in
such a
state
;
no longer appear
as the
like
minds
for their
grow
cold,
;
come
lifeless,
as if paralyzed
inasmuch
standing
itself falls
into a
the will into cold like that of winter, the former being
latter
alike
all
but as soon as
love, or spiritual
and
rigid,
and
minds [mentes] desire, and minds [animi *] to lust, and for where there are no desires, and no
for
no excitements, or no cherishing
principles of
sire
life,
we
neither de-
or lust
after anything.
Yea,
all
;
our
states
of
life
depend
solely
on the
state
of the love
is
for as
soon as
we
mind
instantly re-visited by
its life,
at
page
123.
129
and we are urged on by a sort of unusual alacrity, whence come our gladness, merriment, and exultation yea, from
;
which
we
bear to
each other
but
if
threats or force,
we
instantly
threatened,
if
half deprived of
its
life,
terrors,
but pres-
ently, while
we
mind again
returns,
and the
life
wont to be suckled in a word, all the states of our life, was said, depend upon the state of our love, and we are never affected with anything but what touches our love nor is this the case only with the love which is lord
:
as
all
the servants
and attendants,
which are
infinite
own
life,
his
own
love,
is
sufficiently clear
learned
to
not his
own, both
and
in
to
is
wisdom not to be imposed upon by such a counte-^ nance and assumed form. Those loves in general are but two, viz, the supreme love or the love of the best, and the lowest love, or the
the
love of the worst;
it is
who have
the
worst, because
it
Him
all
we more or less bear the effigy of the Those loves themselves are the real essences
130 which
of our
if
ON THE WORSHIP
you take a single link, the whole
the derivatives from
is
moved,
is
tofire
This
the
which vibrate
like flames
hence
their
is
no
life is
is.
As
in conse-
meaning
satisfac;
life
which
being perceived by
she, that thy love
is
now
clearly
see, said
our love
it
since
according to the
also
exult, the sight especially sparkles from the love itself; for
there
is
is
impelled to similar
motions and habits with the love, and obeys the impulse
for love
and the
mind the body, and thus life and nature, To the same standard, act as one cause.
fighting under
we may
we
exist
if
would not
in
anythat
is
wise be represented in us
to,
for
it is
or resembling that
all
is
where there
no
possible
would be no per-
less sensation
consequently no under-
is true and false, and no will of what is good and no mind, consequently no existence of what is our own, and of the things thence flowing thus we should not be shades and ideas, but absolutely nothing,
in a word,
AND LOVE OF
GOD.
fire,
131
* that
it
mg
its
perpetual
may
con-
how
the
ceiling
it,
fulgent from
seizes us,
when
half extinguished
torches
Thatjirc repre-
its
of our desires
tine circles
the
and garlands, the truths, and their intelligences, which, like vestal nymphs, guard the fire the burnished
;
good-
it
were, into
adamantine gold,
transparency of goodnesses
the irradiation
of innumerable
colors,
de-
intelli-
gence according
we
intelligences
we
society into
love,
we
constitute
:
one
for there
which
not
made one by
is,
by unanimity, nor
From
these considerations
now
is
is.
ought
to
no
life,
its
is
fire,japparatus,
was promised
that
symbolical meaning
is
should be explained
here
now
the interpretation
first
given, where-
he pleases,
132
ON THE WORSHIP
we
live the life
it
our
own
life
and since
we wisdoms and
love, infused
intelligences,
in the fibres
of concern to us to
of
*It is said that wisdoms and intelligences, or what amounts to the same thing, our mind, which consists of understanding and will,
possess no other blood or spirit in their veins and fibres, than love, or
its life
:
this
indeed
is
of
all effects
my,
it
some degree be made manifest by anatomay be expedient to give some idea of the formation of our
may
mind.
No
one
is
ignorant that
all
of motion, and also the viscera, derive their contexture from fibres
and blood-vessels
if
we
it
pursue these
to
fibres,
which
all
and together
by
a continual thread,
is
close in
the cortical
oblongata or spinal, and thus derive their origin from these glands
beginnings of
;
all
the operations
in
and exercised by the fibres consequently of our minds and the minds themselves,
all
which are excited them are the beginnings, for to them are subjected
;
them flow
all
any end or origin elsewhere given wherefore on the destruction of those glands, or on the [cutting away of fibres
into
nor
is
which tend
glands or
to
Wherefore
if
we now
all
consider those
by
calling to our
in general,
we
may how
those
those
attain
the knowledge
how
emulating
body
knowledge, that
by way
an essence, or such a fluid, as the fibres derived from them; consequently they cannot admit the animal spirit, still less the red blood, such
as is
but
AND LOVE OF
GOD.
133
what quality, that love is, at whose nod the orb is ruled, which we believe to be our own for there are infinite loves, but there is one which acts the principal part in every
:
in
number, our
distinct
when
and
why
that,
which
;
is all
in all,
e^o
which
is
the
all
of
all in
our
little
courses
is
this
one
why we do
;
from another
love, like a
there
is
pantomime, by
snares.
it
gesticulation,
love,
which
also
calls
Olympus
it
the
it
calls
it fills
with
such essence or
wliich the
down from
and
the very
fountain
of
life,
and
to
animal
spirit,
it
lastly,
the
;
red blood in
life
this is the
which actuates and governs our mind itself, or the organical principle wherefore it is said, that wisdoms andintelligences, in the. fibres and veins of their bodies, do not possess blood, but love, tJiat These things are is, its life infused and continued fj-om love itself. confirmed more fully and clearly by phenomena themselves and effects, than by the obscure and round about way of anatomy and philosophy although by the aid of those sciences, of which mention
; ;
was made above, the same things may be absolutely demonstrated, but not intelligibly, except to those who are skilled in anatomy and
philosophy.
I'Z
134
parasites
ON THE WORSHIP
and servants, who may favor, flatter, and effigy its and gesture yea, what is more, it also adorns
:
sports by act
them
and
sacrifices,
with
It likewise
it
the
and laugh
is
at those as insane,
itself,
who dare
thing
prior to
or better than
the best.
structs
its
disturb-
the torches of
fire
life
up black
bile
with
love
its
things
in
conformity with
which
it
from which
also
it
it
contemplates the
Moreover
when placed on
from
a throne,
in
rise
from the
seeds
first
root,
and by
finally
is
introduced case
is
all
fruits;
the
similar also in
which from
to
those principles
all
be
which
This
is
beginnings] cf
fibres.
common throughout
duced.
by
AND LOVE OF
with a sceptre and crown, subject
arbitration,
GOD.
all
185
reignty,
as he
pleases
on that throne as an
illustrious statue,
of power.
From
great concern
it is,
know
his love,
are so
players,
many
loves,
and
all
of them like
many
stage-
what importance also it is to discern and to discriminate for hence we derive the auspices of the mixed multitude our life, and all its conditions, fortunes and destinies. 69. But I recollect lately that I gave no small disturbance to thy mind [animus] by the mere mention of more than one love, and that on that account thou brakest the thread
;
of
my
discourse
as soon as I
began
it
I see clearly
and
thou
not
am
sensible of the
same thing
the
also at this
moment,
for
does
cheerful and
placid
countenance
fire into
but
that I
I;
brightness
am
viz.
of,
it is
better to learn
experiments and
is
contrary
singular
own,
is
who by
favorers
under a pre-
ensnaring them and putting them off their guard, especially by slight allurements and that he
tence of friendship
:
may
first
;
injects
ignorance of himself, as
nor does
136
he
tie his
ON THE WORSHIP
knots more artfully, or to more advantage at any
understandings
for
thus
he nearly darkens
fire, in
celestial light,
hatred
and commences
his sports
wherefore he never
lives
whom
he
is
does not
live at all.
;
Therefore
for
of concern to us that
thou be instructed
light,
own
because
he
veils
himself in a shade,
light.
quality be
known
is
;
but by our
But
to
come
all
to the
point
there
good-
it is
of
all
error
what evil is, and what error O golden infancy This also would escape us, because it conceals its nature from us, but we apprehend it only from what we have heard. Thou art no longer ignorant that heaven exists and the world, or the nature of heaven and the nature of the world, and that those natures are distinct and differ from each other, as lights themselves, and heats themselves, of which we wherefore our minds have so frequently spoken above
: ;
and
suffer themselves to
be bend-
as if they
had
as
well of heaven as
his
supreme
outermost principles to
exceedingly from each
;
his inmost,
which principles
other,
and
that the
delights,
with
its
uses and
might flow-in
AND LOVE OF
arrange
love,
GOD.
137
all and singular things from the sacred fire of His and the temple of intelligence and wisdom, excited a
life,
;
fountain also of
with
for
its infinite
streams, in
the very
been
induced
this
several spirits
here
whom we
call the
fountain of that
tain.
and the
and
his
rulers,
whom
intelligences
and wisdoms, as he
whole concern
calls
dom
requires
;
but
its
is
reserved in his
own
power
for
universe, which
The
nature
itself
of the world
void of
life
made
only to
nothing in the
their use
nevertheless
our
Supreme created
world, not
for the
sake of those
own
life,
love, or Only-begotten
Son
wherefore
all
spiritual essences,
and
all
living
minds, are
and
this
:
celestial things
be joined with
terrestrial.
For
creed to him
his greatness,
138
our love
;
ON THE WORSHIP
for
when
the
left
to
himself, he
made
light of all
others in comparison
revolted from
Supreme by
:
the Only-begotten
divided
still
of the Su-
preme,
for
hence
the
life
;
life
of
all
own
he
proper love
is
bound under
all
execute obsequiously
that
the
commands
of our Deity
for
his
same, he
ments of
his hatred
also from
lies
own
world
but by
he
would disturb
all
known all and singular things before the creation of the world from Himself, and what would come to pass by
infinite other
ways.
From
these considerations
it is
now
love,
own
that celestial
may be
united
in
the
grounded
From
one single origin so many innumerable loves result an infinite multitude is born from the revolt alone of
one.*
70.
livest in
am
every reason
to
begotten Son, as expressed in the above paragraph, were very much changed, when his mind became afterwaids more enrightened with
spiritual knawledge..
Trv
AND LOVE OF
GOD.
139
haps thou shouldst fancy that I am telling thee idle tales let us descend only by a few steps of our ladder into the
court of this palace,
take a view of his den, and of himself; also thou shalt contemplate an idea of the universe, the type of w^hich we
carry about with us.
For our
the universe
manner,
like the
goddess of her
world, or a
and
her
in her
little
own
governs
universe
to her also is
own kingdom
her
life
;
nothing also
she has con-
has
its life
for
structed, and,
fibres, as
as it were, built all things from her own from rays derived from the fountain of her life yet she has not done this herself, but our Supreme, with
;
His
love, by her.
will,
and
of
or the only-begotten
;
bears
for the
soul first
after-
its
wards by ideas and truths introduced into its sacristy, formed and produced intelligences and wisdoms, and thus
that,
Olympus altogether like to, and resembling which, being subject to the only-begotten of the Supreme, is seen in the very heaven itself. * But the inferior
constituted an
*That
fibres
it
of
all
mind which is called intellectual as her only-begotten, and constructed its Olympus, and presently introduced into it intelligences and wisdoms and that she has delivered to it the rule of her own em;
pire,
to herself
it,
only the nature of that kingdom, with several things besides, which coin-
140
or lowest
ON THE WORSHIP
mind [mens], which
genii,
is
also called
mind [animus]
of the world,
with
to
its
power has been allotted by the Supreme. Nevertheless these are not mere representations, but we really here live and walk as little universes, and carry
so great
whom
God,
ther,
in ourselves:
is
The Supreme
in the
Deity, our
life
;
or our love,
habit.
life
actually
mind
itself,
is
And
the
that prince
of the world
in
mind [animus],
which
or in this lowest
is
by our
love,
[mens], consequently he
humble,
officious,
and
civil;
little
finger,
manner,
make us
:
acquaint-
ed with whatsoever befals his little world, and to execute Thou seest every purpose which we sanction and decree
here, says she, the place
of residence of those
all
who
first
modes
into acts
of the
such an
for
between them, that he whff is in the knowledge of the one, is also in the knowledge of the other. That the ancients discerned more clearly than the moderns or Christians, that our body resembles the universe, is owing to the blindness of the minds of the latter caused by the prince of that shade, to prevent his own hell from being contemplated, and still more the heaven
say, relationship, subsists
of God.
141
We,
may
by
effects, so as to
is,
of our love
The
will itself,
nothing but
But
[animus] or the
inasmuch
thus he
for
sits
bound
and derives
:
his life
this also
That he leads a life altogether different from ours, is evident from the power left to us, whereby we can will, and yet either bring things into act, or check them also whereby we can keep watch, and remove ourselves from the mind [animus] and withdraw our whole
by a single look.
:
its
for
while
we
are intent,
torches from
overshadowing our
those gates.
71.
is
light, so
But although
this
peaceable a character,
to our
love,
;
he
is
hatred
he
is
kind of fraud
is
anything more
agreeable to his
forth,
commotions among all his crew, and to pour them when arranged under his standards, into the palaces
the
holes, by
pus
several,
all
of which
ojit
to thee
142
but as thou well
OiN
THE WORSHIP
knowest, there are only two ways of acmind [mens], viz. from above, and from beneath the way from above is through the soul * and its temple this way is sacred, and to him altogether impercess to thy
:
vious,
little
and indeed so
this
:
strait, that
its
finger through
;
and
to
gross
way
is
open only
Lord of
is
light,
and
His love
but the
latter,
or inferior way,
his influences
for
way is open, even from the gales of the senses to the lumen and modes of his world, consequently to images
turned into
ideas,
and
also
forth into
acts,
devices,
knows how
overthrow
all
:
machines, we have
*
tnere prudently
Come
along with
instantly
she
where the
in the
in
its
where
above
:
it is
for
sphere of
effects.
The sphere
of principles
is
in things
supreme,
where also are the beginnings of all fibres, and comprehends in itself the soul, where it resides in its super-celestial form, also the intellectual mind [mens], and likewise the mind [animus] for these being subordinate to each other act as principles of all the operations which exist
;
The sphere
is
of causes
is
thence produced,
the medullary,
the complex
of
which
with the cerebellum, the medulla oblongata and spinal, which therefore is separated and discriminated from the lowest sphere by bones and the vertebras, as by walls this last sphere, or the sphere of effects, is everything else which is properly called the body, with its
;
Thie case
is
verse, in
which
also are
143
him
to all the
all
to his
view
;
him
dis-
admission
and
the
72.
But we
will
and exceed
all
calculation
of number.
be
and immediately he
arranges his genii under standards, and invades the palace and sacristy with the torches and lamps of nature, expelling the intelligences
love,
gentle,
them-
kite, entering
of asylum, where
clearly
all
they
seal
the
for
from a
all
superior
station,
on a rock,
I will
however
relate
me
They
say, that
mind
a similar state of
government
which he holds
in his
mind [mens] he
is
calls his
an
effigy of the
kingdom of our
type,
and that in
its
144
ON THE WORSHIP
whole
;
for
he plays the
to
same game
great
:
in small things
it
do in
hence
may
clearly appear,
the state of
the universe,
for
he had taken
this
little
himself the
alto-
reins of government,
into
heaven he
gether transcribes an
effigy
of himself.
Hear therefore
:
he absolutely
intelli-
procures to himself,
in imitation
of celestial rule,
image of himself; but which ought rather to be called insanities, as being born and produced from his verities, which are nothing but falsities and malignities for he di;
vides and
compounds ideas themselves into whatsoever forms he pleases, inasmuch as forms derive all their nature
mode of
itself to
acting
for
it
is,
suffers
be
adapted
and, as
it
were,
inoculated in
image, or as
From
those
and thus an
heaven, from
his
which he governs
said,
all
things below.
as the governor of
Olympus, but
calls
where
whom
:
he appoints^
to these
a leader,
grants
all
whom
he also
mind [animus]
to their
he
motions and
instincts of nature
the mind [animus] itself he declares Lord of the universe, and delivers up to it all the sceptres which he has obtained in his own world, and substitutes it
in place
his
among
own
God
it
the power of
145
pleases,
many phalanxes
into genera
and species,
;
them from each other for from the genii of that mind [animus], which are now made, not servants and drudges,
but princes of the world, there continually burst forth, as
it
is
also
for
a result
any other
;
for
senses
nor
for
cupidities.
They swear
their
by their deity, or
by the conscience of
and gratifications, which phantoms or the dreams of Morpheus. The sycophant himself, residing in that Olympus, weaves also no other knots, or is employed about no other ends, than such as gratify that mind [animus], and favor
its
genii
and by
his
wisdoms, as he
calls
them, he
ar-
ranges
all
their lusts, or
bind
fire,
them
to
superior uses, as
we do
all
things
may
rush headlong
blind impulses.
any-
itself,
any superior
his
light,
means of
burning torches.
ma-
chines
celestial
146
until he
ON THE WORSHIP
has transcribed them into their forms, and assotheir intelhgences
;
ciated
them with
by
his genii,
But what a
liberty
While the mind is reduced under the yoke of slavery For nothing can be truly called ours, but the intellectual mind [mens] and its will hence we are named men, and
;
it is
necessary therefore
its
knowledges,
its light,
and by
and by it call forth ideas from the world, and inoculate them when called forth with the shoots of the seeds of our
love
;
for if
it
at liberty,
;
it is all
human
since in
whole order
73.
is
inverted.
still
;
But
lay aside
fear,
dread-
ing every
he attentively recognises
for
consciousness of
evil
excite
Audacity
restrained
by
fear, for a
cold
thought, that the wisdom^ of our love have betaken themselves into the maternal sanctuary
his ears with attention,
in the
;
therefore he pricks up
he
knows
innocences, are
still
at the
intelligences
where-
nymphs, by no means
but constantly to
to lay
open
and
plots,
make
a pre-
AND LOVE OF
GOD.
147
celestial
celestial
wisdoms
privately
and they
in
recall to
fallen,
mind
and
such cases,
according
common
shame,
and begin to be tormented, and to beat their bosoms through inward grief, and to suffer extreme pangs, and thus exand to turn the hinge of the mind upcite disturbances
;
may
consequence of
which the
that light.
itself, for it
crew
fly
away
to their
to
This
also is
But that enemy, calling together on such occasion all his stores, and opening the treasures of his universal world, and not
stings of conscience.
them
the
into exile,
thus
all
is
closed up by
is
strong bars
thus
upwards.
governs
all
When
and
institutes
and adorns
148
each nymph with
ON THE WORSHIP
laurel, the
but
calls
his
Parnassides, or also
open
all
all
But
life,
it is
of concern to
know what
is
the quality of
for
themselves lead
much
inferior to theirs
:
for
things inversely
ceal,
because
;
seen
for I
celestial
it is worth relating, what I have heard and was once associated in company with those wisdoms, which occasionally traverse the whole
may
up
*
to
act, in his
own world
for
once in
this
company we
The
fables
mere significative representa-tions of things similar to by which, as was shown aboye, they express at the same time several series of things, as the human understanding by horses, which are figured and adorned with trappings, according to its various qualities the sciences and intelligences by nymphs, and their supreme by a queen or Pallas experiences by men, to whom those nymphs were married^ and their leader by Apollo; clearness of and intellect by watgrs, especially those flowing from a^ fountain
things, are
celestial,
; ;
;
its
hy turbulent waters; thoughts by birds and beauties, whence the Parnassides are
into birds,
changed
hence
also
des
it is
were nearer
to
heaven than
still
i\>presentation3 exist,
heaven consequently that their minds which do not even know that such less that they have such a signification.
;
oars,
AND LOVE OF
met a herd of these
GOD.
149
in the
intelligences,
who walked
who
but
after-
of stipendiaries of the other company the celestials call them their friends, but we their sisters. When the sacred wisdoms saw at a distance those intelligences, taking the shortest way to meet them, they approached with a friendly aspect, lest possibly they
how
it
came
They,
fear
and blushing
their
with shame,
but afterwards
through their
own
audacity
which was proposed, replied, that they came from their sports, and indeed from the Apollinarian or Pythian games, and at the same time assumed an appearance of cheerfulness, as if their minds were still delighted with those
spectacles
:
who
are not to be
how we
?
is
Where
is
so
many
stars
sootiness,
Whence comes that unlovely cloud and which now overspreads your face ? At these
and looking
at
each other,
our faces
they replied,
are
?
Do
how
full
of
life
And
with what a
how
the
Why
Look
also at our
snow.
friend
!
But the
if
wisdoms thus rejoined. Ah, my you would contemplate yourselves by the ken of
celestial
150
ill
ON THE WORSH[P
another light
:
quite
moment
course.
we may
persuaded, that ye
life,
that love, of
two-fold,
celestial
is
and natural
;
is life,
because each
spiritual
life
prior or celestial
minds from no
indeed
is
the other
life
also
from heaven, but not directly, coming through another vein, thus mediately, as also into the minds [animus] of wild
beasts.
When now
is
not
the
the world
or
when
mind
[mens] can only look downwards and when there is not even the smallest chink, through which a passage may be given for the entrance of celestial light, whence then is
your
life 1
of your
life 1
Ye
will
common
mention of superior
ing, and,
if
life ?
Whence
is
Heaven, respectits
eternity?
gem,
if
the
Since therefore
essential,
lie
others most
and
in so intense
your
life ?
from what fountain then do ye derive the streams of Must it not be from that in which there is
AND LOVE OF
GOD.
151
more of shade than of light, more of cold than of heat, Confess now (for ye that is, more of death than of life?
are capable of feeling)
whether
that
this
can be called
living.
Recall
all
to
means of
which
lives
is
with
Him
in
may
excite the
It is
known thing, that another fountain of life has likewise been made by our Supreme, whereby the life of our
also a
love, with its universal heaven,
with terrestrial
was made a
and return
for
in their order
:
from highest
without
it, it
would be impossible
our bodies to
for
live
in
conjunction
is
the
bond was rent, or the spiritual connexion between our love, and the fountain of that life, or the prince of the world, was broken, Avhat life in such case remains ? Is it not that which flows from For it is a known thing, that no life is given it alone ?
their union.
bond of
When now
the
life
is
When now
tell
no
life is
love of heaven,
me,
in
do you
lead
Does
little
it
life ?
But
till
attend a
tomorrow, that ye
shade
the
;
may
brightness in
do not penetrate
as covered
152
over with pitch
ON THE WORSHIP
;
and absorbs
black pores
and
appears let us pass therefore to those things which enter from beneath, through those large gates, into the inferior region of your minds. Tell me what is life ? Is it not to
understand what
is
true,
and
to
relish
what
is
good?
What
their objects
most ob-
also
its
many myriads
:
of things con-
may
which yet
is
naked
shadow
discovered
aid of still
and by the
to
more perfect kind could be applied, new wonderful forms would be further discovered in each part before invisil)le and hence it
;
may
be manifest
how
obtuse
is
innumerable
ideas,
indistinct, that
may be
and from ideas are formed truths, and from these finally under-
standing.
153
O my
from
under-
intelHgences
and when no
light
from
tell
above,
or
heaven,
is
me what
is
?
thence
Can
?
return therefore
now
which
be-
gan if the life of our mind be the understanding of truth, and the wisdom of good, what vein of life in such case is
in the intelligence of
what
it
is false,
and
in
the
wisdom of
what
is
vain
Must
very life of heaven ? Tell me now by what title, or by what name ye can mark this contrary something? Will any other title or name suit it than that what is called shadov/, and a species of death ? But still I see clearly,
that not even this
truth penetrates
deeply,
for the
prince
of your court,
or the
mind [animus]
instantly involves
when he
confirmation of what
faith,
and
of your
yourselves in mirrors,
and thus by a
your eyes
virtue
for
with us
little
mirrors, by
the sight, ye
may be
able
own
efhgy, or
life to
appear to the
us,
quality,
dyes
Instantly they
seemed
to themselves like
chimneyT
who
stand continually
154
at
ON THE WORSHIP
altogether like lamps
moved
their limbs,
as in perpetual agony,
life,
but of death.
They
in-
deed attempted
mirror, but
still
to
remove
their
on
their minds.
plish this
we
will also
accomits
effect, that
your mind
[animus] with
genii
disorderly crowd,
rush
in,
with
chambers of
their
in-
And
them
as snakes twining
their poison
and pouring
veins of their
bodies, through
to
ways opened by
biting
*
* and they
seemed
all
themselves to be so
or affections
many
diseases,
by inverted order, it rushes-in into the rational mind, when the govr ernment is delivered up to the prince of the world, appears suffir ciently clear from the mind [animus] being effigied in the counte?
nance, in the eyes, in the actions, gestures, speech, respiration,
&c
its
continual
influx
3nd vessels
(Only
let
one of
its
also called
it
wrath
for
opened
it
can pour
body,
by an ungov-
fire, for
membranes
is
exasper-
the
grosser juices
fer-
ments
into the
humors
for instance,
receptacle
or gall-bladder, the
foccal or
many
acrir
AND LOVE OF
gorgon faces
:
GOD.
155
softer blood
yea,
fever
itself,
is
with
its
frenzy,
which
is
Such
is
wherefore
if
we
are
world,
we must recur to the mind [animus] who rules the mind [animus].
or the prince of
I
the
Tell me,
pray, of a single
disease,
nance of the mind [animus], either in the parent or in the heir, and I will give you credit tor all wisdom ; nor are even those diseases
to
cidents
be excepted, which exist from fortuitous accidents, for those acwould have been avoided, if men had not been under the
that prince.
power of
Hence
it is
many
dis-
eases of the body as there are lusts or cupidities of the mind [animus],
set at liberty and unrestrained
;
also as
many
as there are
all
mixtures
of aflections,
as is clearly
species of
melancholy, hypochondria,
fevers, in
tion of
Sec.
To
which the patients have a perverse sensation and percepall things, dreaming as if they were awake, and seeing things
if
not seen, hearing things not spoken, acting from no cause as from a
ing wool, dreading their friends as furies, viewing children as giants, and all things which present themselves as spectres, &c, &c. In a
w^ord, all the
selves
mind [animus] form types of themIt would have been altogether otherwise if the mind [animus] had been kept bound, and under the The cause rule of the mind [mens], that is, of the love of heaven. therefore of death ought to be judged of from the causes of diseases,
affections of the
for as
many
of the body.
enemy, who presents himself to us under so friendly an aspect, infects with poison the whole body, as well as the mind, and by discords burst
all its
connexions.
156
hairs beat their
ON THE WORSHIP
bosoms and faces
;
as
it
then said
:
now your
loves
give
life,
us credit
when we
your spiritual
will
be altogether like
of minds
with infinite
the
medium
by mere similar
now,, and per-
life.
Come
ceive with
which ye have
you the
and
at
much
fatal im.ages,
not of
but of death
is
for, in
profires,
portion to the
number of snakes,
the
number of
life,
length of
in con-
sequence of which, pestiferous rheums are even communicated to the blood, while ye live here, and are so
many
Begone, now,
so sweet,
beautiful
venom
I
which )e concall
intelli-
These
furies,
whom
can no longer
that they could
is
own
am persuaded
not escape
from themselves.
state
which
is
human minds by
at the
his reins,
like horses
foaming
mouth, into
con-
things
are so
downwards not unlike the trunk of a body withwhich is beaten and bruised, inverted to the
;
its
AND LOVE
lifted
OF^ GOD.
157
since this is so, I have been told by the wisdoms, that those minds in their bodies are also represented thus in heaven, viz. turned in like manner
;
up on high
celestial
topsy-turvy
inhabit,
sphere, which
human minds
is
to the
invaded, and
world, with
the
his insanities,
whom
sphere proximately,
;
or natural,
is
thus,
where order
mix them;
hence
comes ignorance of all things truths betake themselves to flight, and are to be investigated through infinite windings and through the courses and clefts of several sciences, but still to no purpose and although they are investigated,
;
yet
is
all
their splendor
is
darkness
thus
a two-
fold
the
more
light
they are sported with, the more clouds are induced, or the
darkness
is
that
the
yea, heaven
itself is
it
unknown, not only what heaven is, but also what the soul is, what the rational mind [mens], and what the mind [animus] whether they are
and thick darkness, that
is
;
distinct from
how
far
each other, especially whether they disagree ; human minds [mens] differ from the minds [ani:
mus] of brutes
nature
;
also
whether
life
for intelligence
:
dom
into
as a spectre
gold
mud.
is
it
But
so far
is
mind
to his
which
rends
14
l58
ON THE WORSHIP.
Styx
for
continually
which he
is
things
lowest,
this
highest
hence by
tempt
;
way he
of heaven
shut,
bolts,
lest that
That
so
many innumerable
heads carried
for
every
life,
one love
place
;
v>'hen
one also
is
cut
another springs in
its
and
in proportion
to the
number of
the drops of
their blood,
which
is
their discord in
abuse; and
the
laws
exceed
all
ordinary
foe.
The
prince of the
arms
he stands on each
and gives
and funeral pile of each destroyed party, that all the crowd may still engage in deadly warfare without interThese are the sports of his loves these are his mission.
;
59
and the implacability of anger, that maker of mischief opens his jaws wider, and bursts with laughter: nevertheless he is most indignant, if every one does
of the
conflict,
These most deceitful loves, although they are infinite number, have still only two leaders set over them, one
is
of which
of
self,
of the world,
whom
the prince
To
these however
are
subjected several
power, satrapas, chiefs of plebeians, centurions, with innumberable lictors, according with his idea of the great empire in the universe the form of the
government of which
he everywhere
assumes.
The
inasmuch as they are extensive, are distributed into kingdoms, principalities, provinces, and dominions of various kinds, everyone of which still resembles some effigy of
the world, or the universe, the limits of the sphere of
which are more extended and contracted, according to the proximity existing between it and its chief, by which means are given superior and inferior loves of this farina. Every mind [mens] in effigy constructs, and, as it were,
some orb and world, in like manner as the Supreme in which it exerts all the energies of its life for it takes a view of ends, and from nature, procures to itself means, by which those ends may attain eifect. This great world also is nothing else but a complex of means, that the ends and disposals of the Supreme may be brought into acts and uses. These resemblances of worlds, constructed by minds, in like manner run through their seasons, like those of the year and of the day, the former of which they call the fates of their life, for they emulate the spring, the summer, the autumn, and close in
builds
Mind,
winter
160
like
ON THE WORSHIP
manner have a view
to their
in
ings,
a perpetual vicissitude
but
when
the clouds
are dispersed, they call the fluctuations of fortune, and ascribe to chance.
vicissitudes
They are altogether ignorant that those may be so tempered, as to produce in the mind
them
may
in
the
heap; being
those
little
and of His
dence.
verse to
love,
and
is
They
not
they
know
it
how
to allow to
adjudge
partly to their
own
;
prudence, partly
to fortune
be in things most
it
alone derives
the
its
name of
it
universal
or
that
what
is
universal derives
from which
their loves
it,
minds may
under the
irresisti-
be led
impulse of a blind
ble fatality
or are carried on by
respite
;
an
without any
he
is
not
But
mind
is
anxious to know.
AND LOVE OF
and that thou
preme, who
all
is
GOD.
161
art
wondering
at
the reason,
things,
and cruelly
depopulate
to
if
induce
But
thou art
little
longer to
my
dis-
and heretofore
universe,
unheard.
with
all its
nod of His
hell,
will,
and thus
subjected
to
ges of that night and shade, together with the furies, perpetually reign.
This
also
He
and excited
wherefore
ger,
also
he burned
He
might thunder not only upon the tyrant himself, but also upon that universal society. But hear now, while He
stood in the very act of striking with His lightning (wonderful
self
to
relate
!)
headlong
furies
into
among
the
where the stroke of the lightning fell, and embracing with his arms those human minds, suffered himself to be almost torn in pieces and destroyvery
of the devil,
ed by that mad
infernal
dog
on the sight of
lest at
whom
our
Supreme
laid aside
His lightnings,
intreated
the
same time
He
ger
:
and when
that he
He
him
Only-begotten,
treating
fire
and
to
14*
162
ON THE WORSHIP
On
this
occa-
Most Holy Parent was so affected that He not only abated the flame of His justice, but, before He departed, was compelled, out of love, to promise, that for his sake alone He would indulge that world so long, until it had
sion the
run through
fall
its
worn out of
its
itself,
should
;
rebellious
crew
and
at
the
to our love, of
binding
and loosing,
his
His enemy.
Hence
so diminished, that he
who
before had
ruled
now kept
shut up within
narrow boundaries.
rally
Hence
from the
life
derived a
natu-
79.
first
On
astonished at
were, struck
dumb
but presently
was communicated
to the
inmost principles
bosom of his wisdom, he remained there a long time dissolved in tears, being made thoroughly sensible in himself of what
of his being
;
into the
true
love
is,
and what
is
its
essence
but after
that
he had fed with tears of joy on that very tender affection bursting forth from love, reclining on his wisdom, he earnestly intreated her to retrace her footsteps a
little to
the
point from
him
in
whence she had digressed, and to explain to what manner a full opportunity might be given him
his
of enjoying this
that he might
desire, in
love
He
said,
that
now he had
become not
his
this
the
highest
now
163
it.
It
recollection
told him,
;
which he
lived flowed-in
extrinsically
and
from the Supreme, the fountain of all lives, inta the soul, which is the power of all powers of his kingdom, and from
the
Supreme Love,
or His
[mens,] but also from his enemy into his mind [animus]
and
doors of the
palace
foot,
f yet
ordered
To
these
remarks wisdom
est
;
now
that
may
;
live,
must be
excited by
influent forces
also
no
life is
derivable,
except from a
celestial life
common
spiritual
fountain
consequently
life
life
delivered
to
him,
they,
who
which
this
is
apas
in-
consequently they
supreme
deity, adore,
by that worship,
veterate
ing place,
like
enemy of heaven. But that his very den, or lurkis in human minds [animus], to the intent that in manner he may connect the nature of our corporeal
in the
That everything
animal body
is
excited to operation by a
powers accommodated
see above article
t
to forces,
which
act into
them by
their influx,
.58,
On
164
world with
that he
ON THE WORSHIP
celestial life,
may more
;.
presence
at the
doors of
minds [mens], may disperse all fears of himself: yet this delights him, that some people, as it were, point at him, but yet do not touch him, viz. they w^ho deny that he exists, but still substitute in his place their own mind [animus], with
its lusts
and criminal
inclinations.
Nor
itself,
is it
apperceived
mind [animus]
except by those,
sails
against the
tempest
for
they
who
down
;
the stream,
it
know
moves, but
is
otherwise
who
murmurs
for
bones cast into his jaws, or throws them back again larded,
it
These,
he does
he
to
minds [animus],
for
is
the
material or imaginative.
From
hum^an principle
divided, or
that
man
is
terior
and exterior
is
for
they are
made
something
nature.
contradicted by
Hence
howsoever
dis-
tinguished by integrity of
self,
that
life
acts, to-
gether with
genii.
AND LOVE OF
80.
GOD.
life,
1G5
which
for that
is
called
no
effect results,
which power from active force from power alone without active consequently no use but active
;
;
causes,
from
this very
union
feel
it
we
He who
by
is
the fountain of
re-action
;
life, feels
in Himself,
and from us
for
whatsoever
panion, this
is
performed also
in the latter,
former
which
is
which love,
nature,
when
it
is
ardent,
desires
that only
itself.
Such an
and
at the
is
entirely accomplished,
how
full
an opportunity
is
is
given us
it is
the
life
we live,
life is
trembling
a,s
with fear,
166
ON THE WORSHIP
his eyes
:
my was
said to
lie
on observing
thy
wisdom looking
at him, said,
why
is
mind
is
be
terrified
if it
how humble,
a sign
is
submissive, and
he
is,
so long as
Olympus,
and
as a
such case he
lies
prostrate
is
on the ground,
mands and
of our
life.
the offices
wont to change himself into a variety of forms, amounting in number to more than three or four hundred, viz. at one time into a dreadful dragon,
indeed
is
He
at
at
nevertheless
is
finger,
still
less to inflict
trial,
when
whole hand into his immense jaws, and taking him by the
tongue, led him at her will, putting a collar also about his neck and encouraging the first-born to come near with an undaunted mind, she presently compelled him, and thrust
:
also his
arm
;
it
out unhurt
attempt anything.
After-
to
a lion,
on
AND LOVE OF
GOD.
167
which occasion the wisdom stroked the mane, and played with his teeth and claws, applying them to her cheeks she also gave command that he should hug the first-begotten with his shoulders and fore-feet, and let him go again hence the first-begottan becoming fearless, in like man;
monster into
over his fore-feet and shoulders even to the top of his head,
and by
his
not to men:
which he
it
pi ay fed
with him
it
being
changed
all this
also
into flame,
was
so mild, that
did not
fibre
of a cuticle.
When
he
is
not
so
Olympus
in us
for
it is
left to his
him with chains, or to let him nevertheless he cherishes a deadly wound, and burns
now
also with
revenge
but at
time he
is
own sharp
When
he
on the skin
that his
wisdom had
moment, became
so furious, that
:
all
his
veins
appeared
wisdom,
?
time
to
moment, the
had
many rows of
teeth,
would
all
over with
my
life ?
For
do not well
168
could be
the
OiN
THE WORSHIP
To
this
wisdom
fountains of
There are, as thou knowest, three by which our three powers are excited
may proceed
rightly according
another, or a superior
for the
one into an
and so
as
forth
ples,
except by
intermediates,
which
is
were,
effected from
;
heaven
conse-
life
soul given to
into
and operate
hast heard,
midst of the
furies, that
he might claim
human minds
at pleasure
;
for
heaven
preme,
to restrain
is
the
same thing
love,
also
now and
perpetually transacted
for
our
life,
with the
is
life
of Heaven, casts
which
from which
all
his at-
to its violence
and
in-
ardor; hence
his attempts
are
sanities restrained,
and
at the
same time he
all
driven by a
to the
;
force to
his
duties,
by
this
is
restored,
claimed
169
By
this
di-
enemy
is
very head
is
gether with the other foes similarly affected, viz. his genii,
is
who
re
sides
his
Olympus.
In a sim-
our love is represented in the Olympuses of our minds [mens,] when the mind [animus] is subjected, for
ilar effigy
we
83. I will
now
That he
is
service-
know thou
all
aware
of,
for
he presides over
the
which are
this
let
members and
he rules
n ature
consequently also
of the
Vv^ho
fibres,
He
therefore
them
their places,
hence
his operation
and
activity
which our pure thought presides, and to which it corresTherefore from him result, and by him are referponds.
red to us,
this
all
ed by the force of
all
imagination; hence
all
it
follows, that
appetites,
which from
;
and corporeal
for they
from these
said to be of the
mind [animus]
are so
many
;
changes of the
15
he transforms
170
ON THE WORSHIP
now
.
seen
for all
with a heavy
variations
of form.
Moreover
also
he determines to
act,
and exe-
but while he
lies prostrate
feet
of our love.
viz.
For
with
the
sphere of
and of
effects.
The Supreme
life
;
but the
mind
pre-
[animus]
the principles
it
of nature
and whereas
it
wherefore
it
transcribes
all
in the
many
life
souls, put
on
for
the spiritual
of our
mind
is
[mens] consists
from
which intuition
is
wherefore action
its
respected
end, but
not from
nance
this latter is
by the
Such a
correspondence
influx, exists
also,
between things
and corporeal, or
between things celestial and natural, consequently between those things which are of the mind [mens], and those
thinsfs Vk'hich are
and in their turn assist each other. And that this correspondence may flourish, the reins must be delivered up to
our love, who com.pels the bridled enemy to
all
his duties
and thus superior things flow rightly into inferior, and effects are presented in which are uses, which answer to
AND LOVE OF
ends.
GOD.
171
While therefore
life is
derived
circle of nature, or
the body, in such case the most perfect acts thence exist they derive their inmost
essence,
consequently their
many
pleas-
descend from
heaven
love
is
;
what
is
inmost
that
it
is
perceived by
The
cupidities
to
then
and ad-
confirm them
for
for
our
in
we
heaven,
we may
also
Supreme
for
heaven.
Thou
one
:
minds resemble a
resemble a
celestial
paradise
for,
terrestrial
as
was
while that
enemy
then
lies
all
by the Supreme
life
and
in every
effect
if
there
is its
genuine
and
soul.
But
it is
otherwise
case
all
to the
riety
;
enemy,
and
all
for in this
the effects, or
is,'
acts,
which come
forth, are
from
the
life
172
ON THE WORSHIP
itself,
for
enjoying our
scattered as
love,
it
and
this forever.
is
appears above,
aimed
est essential,
which ought
life
;
to
all
which the
enjoy our
else
for to
the veriest
life
itself;
what
is
everything
but
flying feathers,
chaff,
and
dung
For
into us he
has
us, as
transcribed
But
what manner mortals, while they tend towards this goal itself, direct their course through devious and dark roads,
in
have seen
own
for
companion to
sa-
heavenly wisdoms,
trial
orb
and celebrate
For the most part they set up a kind of form of a pyramid or obelisk but
;
in chariots or
on
on
foot, are to
paths.
Some form
winding labyrinths,
given by the cryer,
the
right line,
wandered
entirely
Some
whom were
bearing in their
and indices
tho
AND LOVE OF
GOD.
173
who were
to us like those
and some of them blear-eyed, looking askew a troop of crowd, to compel those who had escap-
first
ed from the ranks, by whips and scourges, to return to the There were some also, who, having appointed order.
measured all the distances of the course, in their prospect seemed to measure even the goal, but then first appeared in the interval a deep whirlpool broken up from the jaws of the mountains, from the other bank of which this column itself of the goal with its decorations and rewards was
beheld, and thus at length
that they
had
to
way, in
order that might return into the right path, which, by rea-
son of
its
saw
palaces
all
kinds of fallacious
that enemy.
But
it
fre-
86.
with us
J-
we
we
and there sport ourselves We possess and enjoy our love. In proportion to the number of thine intelligences and wisdoms,
is
the
number
*
also of infancies
and innocencies
Tr.
15*
174
consequently
thy
are so
;
many images
of him
We
perfect
mind [mens] by means of us therefore thou thyself We behold thy love with our eyes, and by art his image means of us thou also lookest upon him As often as he
:
us
and
lest
we should
command
himself
is
;
to his
wisdoms and
their
of
whom
he
the acting
from us
thus by
life.
kindness
we
his
perpetual
presence and
Let us therefore
be joined together
by an eternal connexion, and let us take up our social abode in thy mind let no times or seasons break the cove;
we pledge
ourselves to thee
we
will
now
wisdoms
utter applause.
fifth in
Thus ended
this scene,
which
was the
order.
OF THE SOUL,
THE INTELLECTUAL MIND, THE STATE OF INTEGRITY,
ADVERTISEMENT.
The
tinct
is
evidently a continuation of
work.
It is therefore
it
the disit
in
the original.
PART SECOND.
There was
a grove, distant
ing streams, and divided into insular forms by meanderings derived from those streams
:
was
an orchard,
the tree of
in the
by
its
size
or
one
plot of ground,
as
it
were,
conjugial
The
first-begotten,
on a
the
and
elevated by
and when
his external
sudden sleep
appeared
closely
beautiful countenance
the sight of
whom, from
a sort
178
ON THE WORSHIP.
he was
so
sympathetic feeling,
a soft
fire
nymph
;
in his arms,
seeming
to
the parts
to
about the of
his ribs
seemed
him
to leap out
of the mind, and the blood in the breast being put in com-
her
still
and mouth
at this
more
he suddenly awoke, and apperceived with grief, that it was only a species of dream not aware that that apple;
tree,
in like
manner
as his mater-
nal one, carried a similar egg, from which his future conjugial partner v/as to be born,
was whose and that the branch at his breast, lying in his bosom, was what he embraced in his arms and that the very egg itself was what he pressed with his lips and his kisses, and thus inand that she
it
fused into
it
88. Being
into
much
em.otion,
by
first
dawn
179
meantime, in this little egg thus impreg89. In the nated, the soul, infused by the iirst-begotten in the ardor
of sleep, began to weave
its
first celestial
forms to the ultimate natural ones, and thus from principles to clothe itself with a body, but of softer stamina;
and
primseval
force
to bring
to
itself
acquired
into
forth,
exit,
and admission
also,
thereby
the vernal
aura.
into
The
fcEtus,
when
brought
was
same
in
states as
and passed through the those of our first-begotten, whose life, but
initiated
is
itself distinct,
it
in like
man-
ner also
passed
its
tuition of the
celestials,
it
even to the
first
flower of age,
even into
shone
grew everyday, as in intelligence, elegance of form and beauty of countenance, an exemplar of beauties, and at the sam.e time
From
her face
only
integrity,
grace under a
human form
for
itself
its
affections
and changes of
to signify
and purple,
as
by colors
finally,
the
of
vital flame,
forth
from
very face
itself,
mean-
ing of
all
180
beautifully
ON THE WORSHIP
comprehended and read by the eyes of another. state of the soul, the image of the interior faculties must of necessity be produced in
and especially
effigy
in the
;
countenance,
for
which
is
also called
an
of the mind
there
was
for
the
mind [animus]
mind [mens], in which the love itself of heaven reigned. By this method this first-begotten pair, when they were about to enter upon conjugial life, were enabled long to
converse together without the aid of language and the
assistance of the ear.
90. This most beautiful
first
damsel,
when
walking,
turned her
bottom,
into
which water when she cast down her eyes, she was amazed at seeing an image floating under the surface of the
water, and at times emerging as she put herself in motion,
just as if
it
was
alive
but presently,
similar
that the
herself,
motions with
ed her
own bosom
her
own arms
as
in astonishment into
it
herself,
apperceiving that
was
a reflected
image of herself
velty of the thing,
herself,
with
ment, which
now
itself,
and acknowledged
all
the
When
AND LOVE OF
she was unable
to disperse this
GOD.
181
she
betook herself
it
came
the
to pass that
little
all
affecfor,
tions of her
she said, that she had discovered in the fountain, that her
face indicated and revealed
volved
and that on
this
account
was impossible
little
for
her
to conceal anything.
who
known, my
daugh-
interior
faculties mutually
and according
to
to
thou wouldst
have ceased
to
wonder
make
thee
ac-
open them
is
to thy
itself,
inmost power
the soul
which
from
it all
their birth
and beginning of
or faculty
is
their determination.
A
its
sec-
ond power
first
mind [mens],
pa-
of
all
rent, wherefore
calls
it
its
third
is
the inferior
also called
mind
[animus].
From
v\^ith
whole body,
from
their
ramifications,
the
organical
compass of the
members, are formed and woven together such is the composition of all things in But let us now retrace our steps, by explaining general. in what manner the one acts and flows-in into the other. The soul, in its supreme principles, is clothed with a form,
sensories, muscles, viscera, or
;
which
is
called surper-celcstial,
and
refers
its life
to
our
16
182
ON THE WORSHfP
as a gift perpetually received from
intellectual,
life,
Supreme Deity,
Him,
form
gained
its
rays of
is
which form
love or only-begotten
for
those forms
or substances are
first
But the
inferior
mind [mens], or mind [animus] having gained its form, which is called infra-celestial, or the supreme natural, from
the former, derives
its life
From
now
all
which correspond
body
itself,
changes of
and meitself
thods of acting.
But
as to
the
correspondence
by
into another,
it is
gard
to simplicity
flourishes such a
and perfection hence there exists and harmony between the forms, by the me:
diation of active
state
and
is
change of the
for a
of one, which
effected
cites a like
change
in
the
other correspondently
tween
when
all
their order, or
when
which
is
the most
this latter
perfect of
in like
;
all,
and
ly
manner into the following one, and thus successivewhich case all thoso changes of state, which are excited in the two supreme forms, evidently present themin
selves,
in ultimates.
This
183
transcribe
the reason
why
mind [mens]
but especially
into
the countenance
and why
there
is
supreme
this
the inmost of
tegrity
all
principles.
It is also a
mark of thine
in-
beams
forth so plainly
from
thy countenance.
The celestial
all
presentations, exhibited
fell
like so
many painted images into the who was endowed with ingenuity as
all
91.
When
the attention of
her ears and her mind to these words, and collecting their
scattered senses into one,
according to an eminent
is
mode
in
natural, viewed
it,
them
own
light, as
she had
that
some
what was
said, viz.
tenance was a mark of integrity and innocence, not knowing as yet what the want of
fore in
intrsi'Ht}/
could
mean
wherefrom
to desist
favoring
ceed
of
integrity
The
celestial
follows
From what
has
been
lately
told thee, I
am aware
that
viz.
the soul,
the
intellectual
mind [mens] with its will, and the mind [animus] or inferior mind [mens] and that in like manner there
are excited to their
life,
the are
184
ON THE WORSHIP
flows-in into the
little
and
others,
nature of thy
extremes.
Such
is
the order
He
lished in thee,
my
daughter.
We
judge of
in-
For our
on
and looks
ture,
at the principles
and
is
For whatsoever
is
no case derived from any other principle but that where perfection itself is, nor by any other order but that which
in
the
into
Supreme has derived from Himself, and introduced His own heaven and world, and in like manner into
Let us unfold therefore
this order itself,
first to last
thy microcosm.
from
and backwards.
Our Suprem.e, to
the in-
tent that from His most holy sanctuary and inmost heaven,
He
at
His disposal, as
whom He
and
spiritual
things natural,
life
;
for
without
spirit,
dency
falls to
He
therefore
be a uniting
medium between
things
inferior, or
185
that
is,
his parent,
;
and heaven
it is
itself,
the inhabiall
tants of heaven
instituted
wherefore
he alone by which
is
or-
made
ultimates of nature,
;
and back
forwards
and backwards
and
life
descend immediately
mediating
life,
into
for
what communion of life and nature can exist, except by such mediation But this spiritual inferior life, in consequence of the disorderly heat of man's own proper love
?
and ambition,
lives,
wherefore
;
now he
not the
life
greement
nevertheless by
what had been broken and rendered unconnected, and will recall the world to heaven as to its continent to effect
;
must by
dissipated,
must be devoted
to death,
and thus
all
must be restrained within the sphere of attempts alone, and by this method he must be driven by force to the discharge of the duties imposed on him. This now is the very order itself, according to which a passage is made from the Supreme into nature. A similar order is
also inscribed
on the
soul
is
ruled by the
its will
mind with
things
and powers of our life. Our Supreme Himself; the intellectual by the love of the Supreme but the mind
faculties
;
To
all
may
16*
18G
ON THE wo-Rsnip
most wise, the love of the Supreme, which resides in oar minds, as in His own Olympus, will arrange the mediums
of
all
soul,
and will
inspire
and
fill
with the
or
its
life
of His
own
life,
love,
first
and by the
will flow-in
mind [animus],
mediating
subdued and
and their
and form
is
each of which
consequently
as
nature
life,
within
for
nothing essential
is
and
its
blood and
spirit,
arise
for
all
thus the
life
of the
love of
heaven
in
flov/s-in into
the
universal
system of our
to ullimates,
is
;
and
lives
and
therein.
This now
v/e
v/e exist,
and by which
it,
subsist
and so long
exist, or
as
we
subsist by
so long
we
as
perpetu?aly
as
w^e are
we
are
and
;
we
are
connected,
itself is
;
gether in connexion
creation
continued in us,
and
is
called
perpetual
conservation
or integrity a per-
and thus we pass a perpetual the flower of our age, since what is divine
and what
is
heavenly in our
corporeal principle
this
for
He who
instituted
and establishes
is
kingdom in us, is perfection itself, because He Supreme, and is union and harmony itself, because
the love of the Supreme.
this order
is
the
is
He
The
state therefore
induced by
conjoined
with
what
is
point
of
so great
moment
AND LOVE OF
from
this
its
GOD.
by
it.
187
For
purpose
us compare
the rays
themselves emitted
sake of understanding,
let
us borrow
;
common
fibres so
expressions
when
for
fibre of the
body
itself is
permission
is
also given
fibre
its
name
its
of the other.
Every
by
fibre
it is
the soul of
its
uni-
verse, and
living in
present,
parts
;
pov.erfal, conscious,
provident,
and
all its
wherefore
its
ray or
most eminent
in things
fibre, is the
com-
in things aggre-
in the
body.
Its
inmostly in the
;
very principles
its
that
this
of,
it
bears in
its
For
super-eminent
viewed
forms.
is
power of powers, or the form of From these most simple rays, which emulate fibres,
called the
fibre,
by a wonderful
the
mode
which
form of
or the very
also
is
beginnings of
the form of our
this
the fibres,
intellectual
called celestial,
which
mind
through the
prin-
ciples
to last, there is
permeable and
188
is
ON THE WORSHIP
life
the
of heaven
itself,
or of the love of
the
Supreme
the prior or
manner as the fibre itself born from supreme fibre. From these is now produced
called infra-celestial, and the pore or canal of
which
world.
fibre
is
nature of the
These
stances,
from
which are at length the object of sense, derive all their actuality and reality from tiiem and their connexion with
themselves.
From
these three
is
together in their
operation,
now produced
every
fibre,
and conveys down the white and purer blood, comcalled the animal spirit.
monly
From
timately
compounded
from
tiie
and veins,
for
and
also
said fibres,
all
viscera of
of each blood
flowing in
fibre
it
being there
be
three-folded.
From
is
these
considerations
all
may now
manifest what
is
the method of
the successive order itself in principles, and the simulthe fibres thence
derived, also
taneous order in
what
is
my
little
is
a kind
of light cloud
to
floating in
have dissipated,
observe
the quality
I will
from the
first
stamen.
189
each other, are
all
functions
to
circumstanced as follows
our soul,
is
is
I'he
first
:
form of
proper
to
called super-celestial
named
celestial:
the
third,
which
is
of the
is
inferior
mind [mens],
or
of the
mind [animus],
called infra-celestial.
if
To
they
these
now
are to be
are to be
their
is to
fluxion,
named
cond,
vessels
terial,
as follows
the
first
of them
be called spiral,
:
fibres
themselves
in
the se-
or
spherical,
conspicuous
the blood-
the third,
angular, properly
terrestrial
itself,
and
spirit
made
senses, consequently
from the
or from
the angular
The
essentials opposed
it is
each other,
unadapted
to
all
motion.
The
other or spherical,
its
more
superficies
resembles an
point, opposite
which
its
is
therefore
accommodated
spiral,
to
motion and
deter-
The
third, or
from
it
mination, derives
still
again puts
on a kind of perpetuity or
as they are
spires, press
inasmuch
to
circularly,
not
immediately
its
centre
thus
it is still
more accomof
still
to motion,
and
to variations
superior
;
of
new
perpetuity or infinity
for
a vortex, flow
into
190
ON THE WORSHIP
are
them
world
in-
flexure of
of the fore;
going form as the points of its perpetual centre hence its power of varying itself, or of changing states, increases immensely above the other. The fifth, or celestial, puts on a new perpetuity or infinity above the rest, for this
again regards, as
its
and
its
all
its
determinable points
wherefore the
lines
ideas
:
of
marked by
its
and words
from
states
infinity,
faculty of
chinging
But
perpet-
eternal,
incomprehensible,
the order,
all
law,
idea of the
universe,
and
the
essence of
essences.
Such now
also
is
is
the
ascent and
in
descent of forms or
forces and
sub-
descent of
powers
But
all
changing
states,
so that in
number
it
all
tions unfolded by
inwardly involv-
ed
in
them
which
all
become what
is
infinite in the
Supreme.
Our
ideas are
mere progressions
state.
my
beloved,
how
distinctly
and ordinately these forms are arranged and connected according to connection act and
from the mere aspect and
infinity
of so
many wonderful
fall
wouldst
astonishment, and
the
joy, to
perform
architect.
AND LOVE OF
I will only briefly
GOD.
in
191
For they
all
of them co-exist
and co-operate
every
smallest particle
which
falls
and
follov/
each other
for
nothing
is
and
everything
it;
is
and perfection from successive orders, and the former is Hence only rendered perspicuous and plain by the latter. we celestials judge of states of perfections, whether they
that this
that
what
is
supreme
inmost
in
to-
place in
things
simultaneous
things
thus things
superior
order
gether,
super-involve
inferior,
may become
first
same
also
order
by this
method
or
principles,
which are
called simple,
in things posterior
compound
fection of
what
is
my
daughter, the
order itself
But
in
to return to the
show
what order
in thy
To the intent, my darling, that thou mayest enjoy me this curious and delightful spectacle, I will open to thee my breast, and from the body will bring forth arguments of experience this is to me no difficulty, for I assume the human form when I please, and again lay it
95.
with
aside
behold now,
consisting
it
of infinite parts,
may
thou seest
192
a form almost the
brought
ON THE WORSHIP
last,
or the
spherical
form,
and thus
to its last or
outermost forms.
I
But
I will
remove
now
ed
this thin
covering that
;
may
in
their
order
zones or
little
com-
position of this
little
nerve,
which thou
seest
is
made up of
are
them
lymph, which
fused
life
is
into
which
is
in-
from
its
which
life it
streets
the
blood itself
But
lest the
sight of so
let
its
many
things
may render
us simply examine
admits
fibres,
which
fibre
also,
my
art,
I will
Look now,
how many
asjain
per-
meable
in
tube
is
encompassed, and
and
encom-
own
life
from
first
principles
such
is
the
manner by
which they are jointed together. But to the intent that we may examine the forms themselves, and the connexion of one with another, and finally the influx of one into
another, let us pursue this thus circumscribed fibre, pressed gently with the finger, and set at liberty from its companions, even to its beginnings, which are conspicuous in
same time in the marrows of its axises, and are called glands, from their situation cortical, and from their colat the
or cineritious, and
bosom of
fibre,
vv'hich is stored
is
in the
fibre.
acted and
felt
by the
Wherefore,
prevent the
rays of our
AND LOVE OF
GOD.
193
scattered into several objects, let us look only at one spherule selected from the society,
and unlocked
;
in order
from
object
view was a
infi-
form,
ail
fixed
world.
It
was
rendered
spheres,
what manner
material
this
by the variations of
ideas called
itself
;
and
in
changes of
state,
produced
little
and
duct and
covered
it
life
was
in-
fused into
its genii, and e?tcites its organical what manner all these fibrils, permea-
common
fibre,
or
the
nervous
fibre
of the body.
things,
and
opened one of these little spheres, and inwardly in it she again brought forth to view innumerable new vorticals, the
small habitations, as
intelligencies
it
many
and wisdoms winding into a celestial form, which vorticals, by their infinite bendings and circles, and
little
:
most becoming order of them all, represented in a effigy a kind of Olympus, or the Heaven of our love
she
showed
also in
what manner the Olympiades, the inhabiby the variations of that form, or
conceived and employed the ideas of our
;
tants of this
heaven,
changes of
intellectual
state,
mind
also in
what manner each wove a most fibre, and infused into its little
of our love
vortexes
;
or the
life
numerous
as
were the
little
17
194
above-mentioned
ON THE WORSHIP
fibril,
which
is
permeable to natural
little
all
life.
little
vortexes or
stars
being laid
supreme of
rays, or
by superlife
is
eminence fibres, which being permeable to the Supreme penetrated into Olympus. This now
of the
the in-
most Heaven, says she, or the sacred habitation of oar soul, from which all things that live, act, and that are, and
thus exist in that
for
little
it
from
infinite, as
lines of the
first
same
purity, from
which are
woven together
the supreme
the
life,
ed
in the
which
and
is
is
inspired
with celestial
to
or the
life
of
love,
fibre,
brought forth
compacted, be-
and from
round into a spherical form, is unfolded the last channel, or blood-vessel, in which all things now exist toseries.
gether in a simultaneous
Such
is
the generation
as in a
is
from which,
order instituted
by the Supreme
is
This order
in
our
Su-
preme Himself, and in the rays of His life, together from Himself, and is produced from Himself; for, as thou mayest recollect, the Supreme Form, in itself, respects those
which follow
sential order,
in order,
even to the
last
forth,
and
is,
as
it
were,
unfolded,
nite
is
it is
of the Infi-
Himself
That
my
daugh-
AND
ter,
LOV13 OF GOD.
e>;sential order,
still
195
who
art
and the
light of
its life,
young,
it
yet,
as I see, thou
clearly
comprehendest
is
but
is
otherwise
with those
whose wisdom
nature
;
lumen of
is
and what
won-
clearest agencies
and
effects,
unless
them
also in a substance
and
asunder, at
link,
and
again
fix
common
at
centre oj
top of the
which,
being placed
the
and head
into
in its centre, as
all
thou
seest, is a little
fountain,
veins,
which
those
vitalities,
through their
in the
selves,
little
fountains
them-
the
pupil
the too
abundant and
;
wandering
little
dispersed from
by the eye-brows
life,
this
fountain
for
its
lymph,
flows
down
its
boundaries.
essences
But what
all
is still
more
every
wonderful, those
vital
abide
together in
lyir p'l,
bnng joined
together in thnt
other, unit-
these
is
things
my
what
seen by
me
I relate
them
to thee
for
nothing
is
perfected
196
varies the cause,
its
ON THE WORSHIP
and thus the
effect,
correspondently v/ith
end or
itself
;
use.
This
spiritual
is
lymph, conveyed
length
down
gy-
through
blood
ration
first
its little
channel,
its
at
and
globules,
and
finishes therein
may
return to
its little
fountain of life
and thus
the
from
its
connecting printhirst, or
hunger and
want of refreshment by food and chyle, are produced. 97. These forms being viewed in their substance and
der of succession,
let
or-
us
now
ven
to the very
itself
and prevents
stand upon
all
and the same perpetual image, therefore thy mind must so its hinge that its view may be open at the same
viz. of heaven and of the world. Having so said, she opened the doors, and while the damsel was looking around, Behold now, said she, in what manner the forms mutually excite each other to action,
the
first its
inferior ones,
even
to the
its
last,
powers,
even
all,
to
the
this
last,
which
such
exer-
and
with
although each, by
its
own
agitation,
cises
its
But
as the soul
employs
alive,
its states,
mind [mens],
with perpetual
as being
this
from
itself exercises
its activities,
and from
at the
again the
inferior
mind, and so
forth,
condescension,
determined by conformity
itself,
and
same time hy
197
for
to be
obedient to
its
All in
98.
there
Supreme, and determined by His love into act, in which is nothing but what is divine, perpetual, and infinite; for such as it is in the Supreme Himself, and in His onlybegotten, such
it is
in its orb,
first
in
principles to last,
is
and from
last
and whereas
as thou
resembles
in
it
All those
of respects,
in
which,
heard,
concentrate themselves
order, so
into this
conspire to one
Wherefore
in
it
nothing
glitters
is
given which
it,
is
not
full
of Deity,
and everything
from
as
on celestial life; even nature herself is thence resplendent, and being, as it were, animated, becomes alive for by [or through] her there is a path to the ultimates of ends, and
;
first is
As
the
damsel,
from an
mind, and by
its
influence, sliding, as
all
were,
things in idea
in a type.
99.
When
this
new
some
her eyes with her finger, that her mind might recover
former ken, and thus again looking upon her celestial companion. Proceed,
skilful
I pray,
me
by your
perspicuous in an
and
and
17*
198
ON THE WORSHIP
itself in the
ultimate forms
sense.
To
this the
god-
please,
look at
my
own
;
in
effigy
for
whatsoever
tion,
is
We
celestials
dis-
For those
fibres,
beginnings of the
in
each
those
fibril
even
to instruct of
themselves
who
mean, and
each other
that
let us therefore
order,
thou
changes of
state.
The
is,
common
as
corresponds
form which
is
called spherical.
orb of the
lips
fluxion
of the moving or
about the
gladness as
it
un-
pleasure in
that plane,
and
at the
same
it may be seen clearly in what manner the moving muscles of the face, effigy their countenances, and mark
affections of their mind [animus], it is necessary that we examine, not only their situation and connexion, but also the general respect of all, and the particular respect of each, to their centres,
the
and according
T7\at
AND LOVE OP GO n.
time unfolds
it
199
into laughter.
infra-celestial,
mind
of the mouth,
following
the
face
and
to
be considered
to the
frontal, the
The second
ele-
commences from
upper
lip,
the muscles of
lip,
which
ascribed to the
nose, also the buccinator, and further, the semi-orbicular of the up-
per
lip.
The
lip,
;
third takes
to
its
the lower
quadrate
may
one
man
mag-
of another,
by reason
that there
minds [animus], and as many That there are three regions, appears from this circumstance, that the muscles of one region can be excited to motion, or contracted and expanded, separately without
many countenances
as there are
minds
men.
from experiment
in a mirror.
known
al-
of the
first
region are
common,
less
common,
particular,
For
their mos.t
common muscles
So
frontal
common
which
latter arise
that those
most general
muscles,
fibres.
To
orbicular or semi-
all
these
to
determined towards
200
[animus], and
its
ON THE WORSHIP
genii,
which immediately
vessels mediately,
tinc-
with which
;
colors,
for
it
its
somewhat
spiritual
or
delight, and thus presents mixed with what is naturthe celestial, which is that of
loves,
its
insinuates
inwardly
the rays
dance of
it
desire,
and science.
infuses
little
life,
or vivifies
ail
the
its
light, or
illuminates with
it
spiritual
and altogether
the
face
according to the
tiie
lines
themselves
all
these conformities, as in a
this mirror,
and see
what
is
the
and
in
spiritual
we
celestials,
who
;
are
and Supreme and His love, therefore His images, whilst we are clothed
human
face
as to
from
this
we
are
acknowledged
superior
lip,
every one
may
discover
mirror
by
AND LOVE OF
our origin.
GOD.
201
for
whatsoever
done
in
imbues the
it
order in which
finally in
fibres,
and
the
the
life
principles; celestial
principles
life
;
life,
or the
;
of His
love,
from
proximate to them
nature herself,
;
also
mediating or natural
finally
who
self,
consequently in effigy
thus
altogether
according to
together of the
its
lately-inspected
principles.
Hence
also
from these
latter;
and thus
tirst
in
centres in
and
in like
man-
that they
may
things inmost.
creation,
is
order, viewed
is
in
substance
and
efiigy,
in the fice,
called beauty
es-
from the
correspondence of
with
its
and of
arising from
itself
coloring
tincture,
becomes pellueid,and
all
harmonies of nature
which things ultimately must present themselves visible in a plane handsomely winding. But the agreement of all
these things cannot possibly exist without a spiritual
prin;*
202
ON THE WORSHIP
;
from that
its
harmony,
life,
its
freshness wherefore love itself shining forth from elegance of form, from its hidden and innate virtue, elicits mutual love, and as an index reveals the vein of beauty.
101.
VVliile
little
mind by
it
her
to
celestial
comidea
I will
discover
you
the
which has newly insinu .ted itself into my mind, in consequence of what you have been saying, viz. that the beauty
of the face, arising from that order of the
only a perfection of the body, but
fection
still
Supreme,
is
more
illustrious
which
to instruct
me
you therefore
to
in-
perfection of
life 7
:
To
thine
consociate
sisters,
tend to
the
same point
another,
for
my
dis-
course of
itself
en-
inasmuch as
order.
its
is
same
The
subthe
life
its
AND LOVE OF
that
it
GOD.
from
203
what
is
;
subsists, that
it'
is,
from
its
substance
not something
is
can resuh
V/lierefore
inasmuch
as they
become
r.s
efficient.
and modes of
forces,
substances.
Hence
it
follows,
that perfection of
life
the body as in
its effigy. is
An^ whereas
perfection of body,
especially beauty,
life,
like a mist,
be viewed
But
lest the
ideas should
wander
in doubt,
and
under the necessity of being gathered together again, or of being introduced by a back way into the point under consideration,
[
outset
it
that
may
the
order of his
is
for life
itself is
lived
nevertheless
there
is
amongst
one
that
direc;
live,
only
which leads
tion,
to life
a different
life
contrary to
the
the
order which
and
lives,
it
Himworld
such as
is
in
Himself
versally,
and my
liltle
is
its
principle to
little
fibre,
its beginning, and in the individual which runs throjigh the little fibre, and
204
ON THE WORSHIP
which enter
into
texture.
Hence
also
it is
in the universal's
consequently
the laws of their order and of their form, from their least
things, as
things
now
is
it is
as in the greatest
for
it
continues an
effigy of itself,
as
through so
greatest
;
many
mirrors,
from
things smallest to
things
all
order
is,
such
is
that
which
in act is lived,
and
:
in life is acted.
But
is
I will
now
The above
order
life,
and
this latter,
by a meditating
even
flows-in
into the
last
sphere of nature,
it
to its boundaries,
from the
of which
revolves
off,
back again
in
its
to
its first
principle by
acts of putting
as
Super-celestial
is
life is
the
life
Celestial life
life is
the
life
life
mediating
the
of
life
and
that
and nature,
life.
afterw^ards revolted
but nature
mirror,
it,
is
what has no
look at
simple
refer to
single
all
as to an exemplar,
breasts of mortals.
103.
To
order in thyself,
my
daughter,
it is
of concern
that thou
little
world of
lives
own
life, is
intended
life,
to do.
The
ends
;
soul,
which
the
the super-celestial
regards
but
rational
arranges means
may be turned
life,
into uses
means of
uses,
which
205
may correspond
all
Thus ends
are
the souls of
effects,
and
In
its
effects,
this
manner
descent clothed
Such now
rives
life
is
and obtains
animal
life
from
uses,
whence
human
habit,
and
is
entirely,
and thy
its state.
that
it
may
involves
itself
it
from the
principles of
life to
nature to the
first
principles of
life, viz. it
must put
forms of
interiors
body and of nature, and sliding back into the of itself, must put on celestial forms, together with
its
life
of
For heaven can enter into nature, but in no case can nature enter into heaven death has no access to life, nor shade to light unless death and shade are separated there is no possiblity of enjoying heaven. Where; ;
fore
in
thy
body,
the
ultimate
through the doors of the senses, are committed to the custody of mediating
life,
which
is
under a species of
ideas.
for
it is
with body shall enter from beneath into the sphere of uses,
or the celestial sphere.
Finally, these uses, under the view
18
206
ON THE WORSHIP
life,
tend
principle,
is last
flows back to
may collect now these scattered remarks would observe, that the circle of this order is thus described, viz. from the Supreme, who is the most essential life, through His only love, and thus through
105.
But that
celestial
life,
and from
this
through natural
life
into nature
herself; and
same natural
ofF,
Supreme
all
or to
is
Thus
the hinge of
life
things
is
opened from
and
to life,
and the
sake of
whom, and
for the
whom,
are
all
things.
observation, I
am
;
way of
a concluding remark, a
life
of those
who
live
this order
life
hea;
ven, but a
human
life,
may
enjoy the
itself,
delights,
to all
ness of the
whole order
the senses
for
minds
and the
they so live
live
With
we
associate
207
them
oracles, while
we
to them- plain
In
fine,
they live in
which no shade interrupts, into which light nothing but truths descend, which beget the understanding proper and into the rays of which light nothing to their minds
a light
;
of their mind
inspiration.
For the supreme way stands unclosed in them, from the soul into the mind [mens], and vice versa, from the mind and is continuinto the soul, through the love of heaven
;
ally
open
and
to
the
fire
of
wisdom.
inferior,
no entrance
open
for nature,
For
mind [mens]
light
and natural
thus be
mixed with celestial. For in them the intelligence of truth and the wisdom of good, flow down into nature from their
fountain, through one only and pure channel
;
purged from
contrary
is
defilement.
107. But
directly
who
but
in
of
life,
the
inverted
order,
which
is
of death
these,
in
outermost
faces,
human
but when viewed with our eyes within the bark and external covering of nature, they resemble the inferior
in countenance
;
animals
for
life
that
is,
animal
life,
life,
natural
tial life,
life
;
and not at the same time mediating or celeswhich conjoins the life of the Supreme to natural
all
wherefore
genii,
who
also
influence the
inferior
to flight
the
human
genii,
208
by nature
ON THE WORSHIP
celestial, or thrust
them down into their prisons wild and fierce slaves, set at
;
;
;
the prince
who
in-
mind [animus], and presides over the body, with the torches of his nature, and the phalanx of his loves, rushes into heaven, and there displays his conquering
troops,
is
when
inverted,
may be shewn
;
for,
or
the
supreme natural;
is
all
of
which, according"
to
;
by
the
its
eminence
animal
so called
com-
called
for
than such as
vital
is
derives
in
its life
those
many
number
as are
which
life
mind
from
and yet
all
all
derive their
life
who
is
the
of
the circles of their ovder, and re-roll, according to the ratio of influx
its
life
besides
many
other things,
itself.
Conlife,
;
now
explained,
is
proper
to
and the interior or middle form, is proper to the intellectual mind [mens] and that one is excited by the other to the changes of its
;
state.
If
now
is,
the intellectual
mind [mens] excites to the operations of its functions the exterior or infra-celestial form, which is of the mind [animus], in such case all
things succeed according to order; but
if
to operation the interior or superior, in this case the order is inverted, for thus
what
is
more imperfect
acts
upon what
is
more
perfect, th^.t
AND LOVE OF
GOD.
209
and
like peris,
what the
soul,
what the
intellectual
what the mind [animus], consequently what order is; for lower things thus mix themselves with higher, like mire with waters of the clearest fountain, with which they make
eye-salve and anoint their eyes, so that they see
all
things
wherefore they
like
fly
light,
and wander
upon celestial. Hence it comes to pass, that those which are called the diminutive habitations of wisdoms, and constitute that form, are absolutely jumbled together, and
is,
natural
life
little
vortexes,
become almost evanescent; for on the flight of celestial life, by which they are animated, they fall away and perish; hence all communication is destroyed between the supreme life and natural life and the changes of state, or the intellectual ideas, become of a nature
;
changes of the
sports, or
is,
the consequence of
which
that
mere
shade takes place of Ught in things purely spiiitual or celestial ; a similar state also occupies the universal fibre, resulting from these
three principles, and at the same time
its
derives from
fibril, so
its
principles
all
that
life^
it is
called in the
as
it
way
a
becomes,
were,
the
without support in
nevertheless
is
itself;
life
life
alone reigns, in
which
;
of the
is
now
is
interposed, so that
is
all forces,
modes offer-
altogether as
is
these
means
the superior
way
closed,
when
opens.
the inferior
way
is
is
who
for
truth,
whea
own
light.
18*
210
ON THE WORSHIP
intelligencies, concerning celestial life and its mediation^ concerning divine inspiration, and concerning the double
way
into the
mind [mens],
its life,
in a
word, concerning
all
ihings
and
things
to
the
all
and
fearful
above
all
their
assume
which
they live
is
mate
and ends commence in nature, and when they have performed a certain revolution, close also in nature, consequently in the shade of its night, and the cold of its winter,
and thus
108.
effigies,
life is,
in those habitations
Ere-'
From this representation of order now in both its plainly appear to thee what yeifection of it may
for
such
as
order
is
such
is
life,
as well
in
its
most minute principles as in the compounds of all minutice. That order of ours, which is divine, infinite, and immortal, like
is
it
be viewed as to
natural, finite,
in the limpid
which
is
and mortal
in like
water of a fountain,
it
never seen as
to its
quality, unless
thus neither does our lucid and bright order appear, ex-
AND LOVE OF
GOT).
211
cept from the above shady and dusky order, which therefore I
was desirous
entire, *
to present
to
is
what
meant by what
life,
is
per-
and
The
order of this
is
or the
life
of
this order,
integrity
ty
And whereas
it is
it
that order in
of a quali-
such as
in the
Supreme Himself,
therefore whoso-
ever lives
bears
His image.
which,
into
if
my
with him
who
is
who
is
and bears
its
image.
not far off from thee, he stands in the centre of thy grove,
and looks
at
we
observe
in that
him, but he
ignorant of
it
him come
he
is
humble
this also
intreaty
and
;
the day
in
appointed
hour
is at
hand
be united.
Instantly
hair,
up
into a regular
knot her
which covered her neck in ringlets, and inserted it in a golden circlet and at the same time they fastened with their fingers a crown of diamonds set on her head; thus
;
cerning the
life,
and
its
fountain
liis
of
life,
world
ex-
and revolt, n. 69,70,74, 75; also respecting mediation between divine life and natural life, n. 78 to 83.
212
ON THE WORSHIP
and
still
The
damsel,
was meant
celestials
by marriage, and by partnership of the bed, while the were thus employed, and possibly while, by turnher eyes in that direction, she at the same time got a
a suffusion on her cheeks, that
principles of her face
into
ing
the
thus
it
were, into
the image of a
naked
110.
life,
While the
fed his
and
mind
of the
vis-
ible world,
tiful
this grove
which
was
in
fire as to in-
and thus
to turn its
into care
and anxiety.
it
even
to this day, in
which
the
even
this
midst of it,
rested
And
while he was
further, lo
in
nymph
;
herself, this
the
the
choir
of intelligences
at
sight
he was
such emotion,
AND LOVE
and so
whether
filled
OF GOD.
he doubted a long
213
time
with
love,
that
him
but presently,
when
previous notice
was
whom
for
and that this was the event, of which was given him in sleep and that she it heaven had marked out for him as a bride and
;
a conjugial partner.
see
clearly,
is
mine,
life.
she
is
from
my own
my own
is
divine
But we must proceed according to order, that what may be in what is honorable, and what is honoraits
ble in
form, or in
decorum
While he was inon these and several other purposes, the celestial intelligence beckoned to him with a nod to make his aptent
proach
this
in his
h^nd,
sixth in
the theatre
of the orb.
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