therein, n. 3519, 3744, 3804, 3986, 4005, 4067, 4149, 4263, 7236, 7833, 7836, 9002. That these varieties are from truths, which are manifold, by which every one has good, n. 3470, 3519, 3804, 4149, 6917, 7236. That thence all the angelic societies in the heavens, and every angel in a society are distinguished from each other, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836. But that they all act in unity by love from the Lord, and thereby regard one end, n. 457, 3986. That in general goods and truths are distinguished according to degrees, into natural, spiritual, and celestial, n. 2069, 3240. That in general there are three degrees of good, and consequently of truth, according to the three heavens, n. 4154, 9873, 10296. That the goods and thence the truths in the internal man, are of a threefold kind, and as many in the external, n. 4154. That there is natural good, civil good, and moral good, n. 3768. That natural good, into which some are born, is not good in the other life, unless made spiritual good, n. 2463, 2164, 2468, 3408, 3169, 3470, 3508, 3518, 7761. Of natural spiritual good; and of that which is not spiritual, n. 4988, 4992, 5032. That there is intellectual truth, and scientific truth, n. 1904, 1911, 2503.

27. That wisdom is from good by truths.-In what manner the rational [principle] is conceived and born with man, n. 2094, 2574, 2557, 3030, 5126 That this is effected by an influx of the Lord through heaven into the knowledges and sciences which are with man, whence is elevation, n. 1895, 1896, 1900, 1901 That elevation is according to uses, and the love of them, n. 3074, 3085, 3086. That the rational [principle] is born by truths, hence such as they are,such is the rational, n.2094, 2524 2557.That the rational [principle] is opened and formed by truths from good and that it is shut and destroyed by falses from evil, n. 3108, 5126. That man is not rational by virtue of an ability of reasoning on any subject; but by virtue of an ability to see and perceive whether a thing is true or not, n. 1944. That man is not born into any truth, because not born into good; but that he is to learn and

imbue both, n. 3175. That it is with difficulty that man can receive genuine truths, and thence become wise, on account of the fallacies of the senses, the persuasions of the false, and the doubts and reasonings thence, n. 3175. That man first begins to be wise, when he begins to be averse from reasonings against truths, and to reject doubts, n. 3175. That the human rational not illustrated, laughs at interior truths, from examples, n. 2654. That truths with man are called interior when they are implanted in his life, and not in consequence of his knowing them, although they may be truths of an interior kind, n. 10199.

That in good there is a faculty of becoming wise, whence those who have lived good in the world come into angelic wisdom after their departure out of the world, n. 5527, 5859, 8321. That there are innumerable things in every good, n. 4005. That innumerable things may be known from good, n. 3612. Concerning the multiplication of truth from good, n. 5345, 5355, 5912. That the good of infancy by truths, and by a life according to them, becomes the good of wisdom, n. 3504.

That there is an affection of truth, and an affection of good, n. 1904, 1997. What is the quality of those who are in the affection of truth, and what is the quality of those who are in the affection of good, n. 2422, 2430. Who are able to come into the affec tion of truth, and who are not able, n. 2689. That all truths are arranged in order under a common affection, n. 9094. That the affection of truth and the affection of good in the natural man are as brother and sister; but in the spiritual man, as man and his woman, n. 3160. That pure truths are not given with man, nor even with an angel, but only with the Lord, n. 3207, 7902. That truths with man are appearances of truth, n. 2053, 2519. That the first truths with man are appearances of truth from the fallacies of the senses, which nevertheless are sucsessively put off, as he is perfected with respect to wisdom, n. 3131. That appearances of truth with the man who is in good are received by the

Lord

Lord for truths, n. 2053, 3207. What and of what quality the appearances of truth are, n. 3207, 3357 to 3362, 3368, 3404, 3405, 3417. That the sense of the letter of the Word in many places is according. to appearances, n. 1838. That the same truths with one man are more true, with another less so, and with another false, because falsified, n. 2439. That truths are also truths according to the correspondence between the natural and the spiritual man, n. 3128, 3138. That truths differ according to the various ideas and perceptions concerning them, n. 3470, 3801, 6017.

That truth when it is conjoined to good vanishes out of the memory because it then becomes of the life, n. 3108. That truths cannot be conjoined to good except in a free state, n. 3158. That truths are conjoined to good by temptations, n. 3318, 4572, 7122. That there is in good a continual endeavour of arranging truths in order, and of re-establishing itself thereby, n. 3610. That traths appear unde lightful when the communication with good is intercepted, n. 8352. That man can hardly distinguish between truth and good, because he can hardly distinguish between thinking and willing, n. 9995. That good is called in the Word the brother of truth, n. 4267. That also in a certain respect good is called Lord, and truth servant, n. 3409, 4267.

Of the WILL and the UNDERSTANDING.

28. MAN has two faculties which constitute his life; one is called WILL, and the other UnderSTANDING they are distinct from each other, but so created that they may be one; and when they are one, they are called MIND: wherefore of these consists the human mind, and all the life of man is therein.

29. As all things in the universe, which are according to divine order, have relation to good and truth, so all things with man have relation to will and understanding; for good with man is of his will, and truth with him is of his understanding; these two faculties, or these two lives of man, being their receptacles and subjects, the will being the receptacle and subject of all things of good, and the understanding the receptacle and subject of all things of truth; goods and truths with man have no other residence: and forasmuch as goods and truths with man have no other residence, so neither have love and faith; for love is of good, and good is of love; and faith is of truth, and truth is of faith.

30. Forasmuch now as all things in the universe have relation to good and truth, and all things of the church to the good of love and the truth of faith; and forasmuch as man is man from these two faculties; therefore they also are treated of in this doctrine; otherwise man could have no distinct idea concerning them, whereon to found his thought.

31. The will and understanding do likewise constitute the spirit of man, for his wisdom and intelligence, and his life in general, reside therein, the body being only obedience.

32. Nothing is of more concern to be known, than in what manner the will and the understanding make one mind; they make one mind as good and truth make one; for there is a similar marriage between will and understanding as there is between good and truth. What is the quality of that marriage may fully appear from the extracts adduced above, viz. that as good is the very esse of a thing, and truth the existere of

a thing

a thing thence derived, so the will with man is the very esse of his life, and the understanding the existere of life thence; for good which is of the will, forms itself, and renders itself visible, in the understanding.

33. They who are in good and truth have will and understanding, but they who are in evil and the false have not will and understanding, but instead of will they have cupidity, and instead of understanding, science; for the human will, is the receptacle of good, and the understanding the receptacle of truth; wherefore will cannot be predicated of evil, nor understanding of the false, because they are opposite, and opposition destroys: hence it is that the man who is in evil and thence in the false, cannot be called rational, wise, and intelligent: with the evil also the interiors which are of the mind, wherein the will and the understanding principally reside, are shut. It is supposed that the evil also have will and understanding, because they say that they will and that they understand; but their will is only cupidity, and their understanding is only science.

EXTRACTS from the ARCANA COELESTIA.

34.SPIRITUAL truths cannot be comprehended, unless these following UNIVERSALS be known: 1. That all things in the universe have relation to good and truth, and to the conjunction of both, in order to their being any thing; consequently to love and faith, and their conjunction. II. That with man

F2

there