there is will and understanding, and that the will is the receptacle of good, and the understanding the reeeptacle of truth, and that all things with man have relation to those two [principles], and to their conjunction, as all things relate to good and truth, and their conjunction. III. That there is an internal man and an external, and that they are distinct one from the other like heaven and the world, and nevertheless that they ought to make one, in order to man's being truly man. IV. That the light of heaven is that in which the internal man is, and the light of the world that in which the external is; and that the light of heaven is divine truth itself, from which proceeds all intelligence. V. That there is a correspondence between the things which are in the internal, and those which are in the external man; and that consequently they appear in each under a different form, so that they can only be discerned by the science of correspondences. Unless these and many other things are known, it is impossible to form true ideas concerning spiritual and celestial things, but such as are incon gruous; and thus the scientifics and knowledges, which are of the external man, without those universals, can conduce but little to the understanding and improvement of the rational man. Hence it appears, how necessary scientifics are. Concerning those universals, much is said in the Arcana Calestia.

35. That man has two faculties, one which is called will, and the other understanding, n, 5, 641, 3623, 3939, 10122. That those two faculties constitute the real man, n. 10076, 10109, 10110, 10264, 10284. That the quality of man is according to those two faculties with him, n. 7342, 8885, 9282, 10264, 10284. That by them also man is distinguished from beasts, by reason that the understanding of man may be elevated by the Lord, and see divine truths, and in like manner his will may be elevated and perceive divine goods; and thus man may be conjoined to the Lord. by those two faculties which are his constituent principles; but that the case is otherwise with beasts, n. 4525, 5302, 5114, 6323, 9231. And since man may

may thus be conjoined to the Lord, that he cannot die as to his interiors, which are his spirit, but that he liveth for ever, n. 5302. That man is not man by virtue of his form, but by virtue of good and truth, which are of his will and understanding, n. 4051, 5302.

That as all things in the universe relate to good and truth, so do all things in man to the will and the understanding, n. 803, 10122. For the will is the receptacle of good, and the understanding is the recep tacle of truth, n. 3332, 3623, 5332, 6065, 6125, 7503, 9300, 9930. It amounts to the same, whether you say truth or faith, for faith is of truth, and truth is of faith; and it amounts to the same whether you say good or love, for love is of good, and good is of love; for what a man believes, that he calls true; and what he loves, that he calls good, n. 4353,4997, 7178, 10122, 10367. Hence it follows, that the un derstanding is the recipient of faith, and the will the recipient of love; and that faith and love are in man, when they are in his understanding and will, for the life of man resides therein, n. 7178, 10122, 10367. And since the understanding of man is capable of receiving faith towards the Lord, and the will of receiving love to the Lord, that by faith and love he may be conjoined to the Lord, and whoever is ca pable of conjunction with the Lord by faith and love, cannot die to eternity, n. 4525, 6323, 9231. That love is conjunction in the spiritual world, n. 1594, 2057, 3939, 4018, 5807, 6195, 6196, 7081 to 7086, 7501, 10130.

That the will of man is the very esse of his life, inasmuch as it is the receptacle of good, and that the understanding is the existere of life thence derived, inasmuch as it is the receptacle of truth, n. 3619, 5002, 9282. Consequently that the life of the will is the principal life of man, and that the life of the understanding proceeds therefrom, n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110; compara tively as light proceeds from fire or flame, n. 6032, 6314. That whatever things enter into the understanding, and at the same time into the will, are

appro

appropriated to man, but not those which are received in the understanding alone, n. 9009, 9069, 9071, 9129, 9182, 9386, 9393, 10076, 10109, 10110. That those things become of the life of man, which are received in the will, and thence in the understanding, n. 8911, 9069, 9071, 10076, 10109, 10110. Every man also is loved and esteemed by others according to the good of his will and thence of his understanding; for he who wills well and understands well, is loved and esteemed, and he who understands well and does not will well, is rejected and regarded as vile, n. 8911, 10076. That man also after death abideth as his will is, and his understanding thence, n. 9069, 9071, 9386, 10153. And that those things which are of the understanding, and not at the same time of the will, then vanish, because they are not in the spirit of man, n. 9282; or which amounts to the same, that man after death remains as his love is, and his faith thence, or as his good and his truth thence; and that the things which are of faith and not at the same time of love, or the things which are of truth and not at the same time of good, vanish, inasmuch as they are not in the man, consequently not of the man, n. 553, 2364, 10153. That man is capable of comprehending with the understanding what he does not practise from the will, or that he may understand what he does not will, because it is against his love, n. 3539.

That the will and the understanding constitute one mind, n. 35, 3623, 5832, 10122. That those two faculties of life ought to act in unity, in order to man's being man, n. 3623, 4832, 5969, 9300. How perverted a state they are in, whose understanding and will do not act in unity, n. 9075. That such is the state of hypocrites, of the deceitful, of flatterers, and of simulators, n. 4326, 3573, 4799, 8250. That the will and the understanding are reduced to one in another life, and that there it is not allowed to have a divided mind, n. 8250.

That every doctrinal of the church has ideas peculiar to itself, by which is perceived the quality thereof, n. 3310, That the understanding of the doctrinal

doctrinal is according to those ideas, and that without an intellectual idea, man would only have an idea of words, and none of things, n. 3825. That the ideas of the understanding extend themselves widely into the societies of spirits and angels round about, n. 6598, 6600 to 6605, 6609, 6613. That the ideas of man's understanding are opened in another life, and appear to the life in their true quality, n. 1869, 3310, 5510. Of what quality the ideas of some appear, n. 6201,, 8885.

That all will of good and understanding of truth is from the Lord, but not so the understanding of truth separate from the will of good, n. 1831, 3514, 5483, 5649, 6027, 8685, 8701, 10153. That it is the understanding which is enlightened by the Lord, n. 6222, 660S, 10659. That the Lord granteth to those who are enlightened, to see and understand truth, n. 9382, 10659. That the enlightening of the understanding is various, according to the states of man's life, n. 5221, 7012, 7233. That the understanding is enlightened in proportion as man receives truth in the will, that is, in proportion as he wills to act according thereto, n. 3619. That they have their understanding enlightened, who read the Word from the love of truth, and from the love of the uses of life, but not they who read it from the love of fame, honour, or gain, n. 9382, 10548, 10549, 10550. That illustration is an actual elevation of the mind into the light of heaven, n. 10330; from experience, n. 1526, 6608. That light from heaven is illustration to the understanding, as light from the world is to the sight, n. 1524, 5114, 6608, 9128. That the light of heaven is divine truth, from which is derived all wisdom and intelligence, n. 3195, 3222, 5400, 8644, 9399, 9548, 9684. That it is the understanding of man which is enlightened by that light, n. 1524, 3138, 3167, 4408, 6608, 8707, 9126, 9399, 10569.

That the understanding is of such a quality as are the truths from good, of which it is formed, n. 10064. That that is understanding which is formed by truths from good, but not what is formed by falses from evil,

n. 10675.

n. 10675. That understanding consisteth in seeing truths, the causes of things, their connections, and consequences in regular order, from those things which are of experience and science, n. 6125. That understanding consisteth in seeing and perceiving whether a thing be true, before it is confirmed, but not in being able to confirm every thing, n. 4741, 7012, 7680, 7950, 8521, 8780. That the light of confirmation without a previous perception of truth, is natural light, and may be possessed even by those who are not wise, n. 8780. That to see and perceive whether a thing be true before confirmation, is only given with those who are affected with truth for the sake of truth, consequently who are in spiritual light, n. 8780. That every tenet, however false, may be confirmed, even so as to appear true, n. 2482, 2490, 5033, 6865, 7950.

How the rational is conceived and born with man', n. 2024, 2574, 2557, 3030, 5126. That it is from the influx of the light of heaven from the Lord through the internal man into knowledges and sciences, which are in the external, and an elevation thence, n. 1895, 1896, 1900, 1901, 1902. That the rational is born by truths, and not by falses; consequently according to the quality of the truths, such is the rational, n. 2094, 2524, 2557. That the rational is opened and formed by truths from good, and that it is shut and destroyed by falses from evil, n. 3108, 5126. That he is not a rational man, who is in falses from evil; and consequently he is not rational from being able to reason upon every subject, n. 1944.

That man hardly knows how to distinguish between understanding and will, because he hardly knows how to distinguish between thinking and willing, n. 9991.

Many more things concerning the will and understanding may be known and concluded from what has just been adduced concerning good and truth, provided that will is perceived instead of good, and understanding instead of truth, for the will is of good, and the understanding is of truth.

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