The Divine Love and Wisdom
by Emanuel Swedenborg
Swedenborg's Writings have a great deal to say about God as He is in Himself, and how, from Himself, He created the spiritual and natural universes. God is love itself and wisdom itself. That's where people, created in God's image, get their emotions (love) and thought (wisdom) processes. One way to obtain a rapid overview of the subject is to read the table of contents of the two books of the Writings that are most specifically focused on this subject, The Divine Love and Wisdom, the table of contents of which follows, and The Divine Providence. (The numbers in parentheses refer to paragraph numbers in the work).
Table of Contents
Love is the life of man (n. 1).
God alone, consequently the Lord, is love itself, because He is Life itself, and angels and men are recipients of life (n. 4).
The Divine is not in space (n.7).
God is very man (n. 11)
In God-Man Esse and Existere are one distinctly (n. 14)
In God-Man infinite things are one distinctly (n. 17)
There is one God-Man, from whom all things are (n. 23).
The Divine Essence itself is love and wisdom (n. 28)
Divine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love (n. 34)
Divine Love and Divine Wisdom are substance and are form (n. 40)
Divine Love and Divine Wisdom are substance and form in itself, thus the very and the only (n.44).
Divine Love and Divine Wisdom must necessarily have being (esse) and have form (existere) in others created by itself (n.47).
All things in the universe are creations from the Divine Love and the Divine Wisdom of God-Man (n.52).
All things in the created universe are recipients of the Divine Love and the Divine Wisdom of God-Man (n.55).
All created things have relation in a kind of image to man (n.61)
The uses of all created things ascend by degrees from last things to man, and through man to God the Creator, from whom they are (n.65).
The Divine, apart from space, fills all spaces of the universe (n.69).
The Divine is in all time, apart from time (n.73).
The Divine in things greatest and least is the same (n.77).
Divine Love and Divine Wisdom appear in the spiritual world as a sun (n. 83).
Out of the sun that takes form (existit) from the Divine Love and the Divine Wisdom, heat and light go forth. (n. 89).
The sun of the spiritual world is not God, but is a proceeding from the Divine Love and the Divine Wisdom of God-Man; so also are the heat and light from that sun (n. 93).
Spiritual heat and light, in proceeding from the Lord as a sun, make one, just as His Divine Love and Divine Wisdom make one (n. 99)
The sun of the spiritual world appears at a middle altitude, afar off from the angels, like the sun of the natural world from men (n. 103).
The distance between the sun and the angels in the spiritual world is an appearance according to reception by them of Divine Love and Divine Wisdom (n. 108).
Angels are in the Lord, and the Lord in them; and because angels are recipients, the Lord alone is heaven (n. 113).
In the spiritual world the east is where the Lord appears as a sun and from that the other quarters are determined (n. 119).
The quarters in the spiritual world are not from the Lord as a sun, but from the angels according to reception (n. 124)
Angels turn their faces constantly to the Lord as a sun, and thus have the south to the right, the north to the left, and the west behind them (n. 129).
All interior things of the angels, both of mind and body, are turned to the Lord as a sun (n. 135).
Every spirit, whatever his or her quality, turns in like manner to his or her ruling love (n. 140).
Divine Love and Divine Wisdom proceeding from the Lord as a sun, and producing heat and light in heaven, are the Proceeding Divine, which is the Holy Spirit (n. 146).
The Lord created the universe and all things of it by means of the sun, which is the first proceeding of Divine Love and Divine Wisdom (n. 151).
The sun of the natural world is pure fire, consequently dead; nature also is dead, because it derives its origin from that sun (n. 157).
Without a double sun, one living and the other dead, no creation is possible (n. 163).
The end of creation has form (existat) in outmosts, which end is that all things may return to the creator and that there may be conjunction (n. 167).
In the spiritual world there are atmospheres, waters and earths, just as in the natural world; only the former are spiritual, while the latter are natural (n. 173).
There are degrees of love and wisdom, consequently of heat and light, also degrees of atmospheres (n. 179).
Degrees are of a two-fold kind, degrees of height and degrees of breadth (n. 184).
Degrees of height are homogeneous, and one is from the other in succession, like end, cause and effect (n. 189).
The first degree is the all in every thing of the subsequent degrees (n. 195).
All perfections increase and ascend along with degrees and according to them (n. 199).
In successive order the first degree makes the highest, and the third the lowest; but in simultaneous order, the first degree makes the innermost, and the third the outermost (n. 205).
The outermost degree is the complex, containant and base of the prior degrees (n. 209).
The degrees of height are in fullness and in power in their outermost degree (n. 217).
There are degrees of both kinds in the greatest and in the least of all created things (n. 222).
In the Lord the three degrees of height are infinite and uncreate, but in man the three degrees are finite and created (n. 230).
These three degrees of height are in every man from birth and can be opened successively; and as they are opened, man is in the Lord and the Lord in man (n. 236).
Spiritual light flows in with man through three degrees, but not spiritual heat, except so far as man flees from evils as sins and looks to the Lord (n. 242).
Unless the higher degree, which is the spiritual, is opened in a person, he or she becomes natural and sensual (n. 248).
The natural degree of the human mind regarded in itself is continuous, but by correspondence with the two higher degrees it appears when it is elevated as if it were discrete (n. 256).
The natural mind, since it is the covering and containant of the higher degrees of the human mind, is reactive; and if the higher degrees are not opened it acts against them, but if they are opened it acts with them (n. 260).
The origin of evil is from the abuse of the capacities proper to people, that are called rationality and freedom (n. 264).
Evils and falsities are in complete opposition to goods and truths, because evils and falsities are diabolical and infernal, while goods and truths are Divine and heavenly (n. 271).
All things of the three degrees of the natural mind are included in the deeds that are done by the acts of the body (n. 277).
The Lord from eternity, who is Yehowah, created the universe and all things thereof from Himself, and not from nothing (n. 282).
The Lord from eternity, that is, Yehowah, could not have created the universe and all things thereof unless He were a Man (n. 285).
The Lord from eternity, that is, Yehowah, brought forth from Himself the sun of the spiritual world, and from that created the universe and all things thereof (n. 290).
There are in the Lord three things that are the Lord, the Divine of Love, the Divine of Wisdom, and the Divine of Use; and these three are presented in appearance outside of the sun of the spiritual world, the Divine of Love by heat, the Divine of Wisdom by light, and the Divine of Use by the atmosphere which is their containant (n. 296).
The atmospheres, of which there are three both in the spiritual and in the natural world, in their outmosts close into substances and matters such as are in earths (n. 302).
In the substances and matters of which earths are formed there is nothing of the Divine in Itself, but still they are from the Divine in Itself (n. 305).
All uses, which are ends of creation, are in forms, which forms they take from substances and matters such as are in earths (n. 307).
All things of the created universe, viewed in reference to uses, represent people in an image, and this testifies that God is a person (n. 319).
All things created by the Lord are uses; they are uses in the order, degree, and respect in which they have relation to people, and through people to the Lord, from whom [they are] (n. 327).
Evil uses were not created by the Lord, but originated together with hell (n. 336).
The visible things in the created universe bear witness that nature has produced and does produce nothing, but that the Divine, out of Itself and through the spiritual world, has produced and does produce all things (n. 349).
Two receptacles and abodes for Himself, called will and understanding, have been created and formed by the Lord in man; the will for His Divine Love, and the understanding for His Divine Wisdom (n. 358).
Will and understanding, which are the receptacles of love and wisdom, are in the brains, in the whole and in every part of them, and therefrom in the body, in the whole and every part of it (n. 362).
There is a correspondence of the will with the heart, and of the understanding with the lungs (n. 371).
From the correspondence of the heart with the will and of the lungs with the understanding, everything may be known that can be known about the will and understanding, or about love and wisdom, therefore about the soul of a person (n. 394).
What a person's beginning is from conception (n. 432).