Concordance
St-Z
THE SWEDENBORG CONCORDANCE.
THE
SWEDENBORG CONCORDANCE.
A COMPLETE WORK OF REFERENCE TO THE THEOLOGICAL WRITINGS
OF
BASED ON THE ORIGINAL LATIN WRITINGS OF THE AUTHOR.
CompiletJ, ^niteti, anti S^ranslateti tig tfje
Kev. JOHN FAULKNEE POTTS, B.A.
Volume VI. St. to Z.
WITH APPENDIX, LATIN-ENGLISH VOCABULAEY, TABLE OF REPEATED PASSAGES, AND LIST OF ERRATA ET CORRIGENDA.
LONDON:
S^A^EDENBORG SOCIETY,
(Instituted 1810) 1, BLOOMSBURY STREET.
Printed in Great Britain ly Tumbitil &• Shears, Edinburgh
ffyJi
CONCORDANCE TO SWEDENBORG.
Stability. See EsTABLiSH-j/^<^z7?>r.
Stable. Stabiilum.
S. 26^ See Maxger, here.
M. 76-. Stables seen . . . (which) = instructions.
T. 328". The concupiscences of the flesh may be com- pared to stables in which are asses, he-goats, and swine ; and the affections of the spirit, to stables in which are thoroughbred horses, and also sheep and lambs.
D. 3817. See Odour, here.
Stacte. Stacte.
A. 3263'^. 'Camels carrying stacte,' etc. (Gen.xxxvii. 25) = the interior goods of such. ( = interior natural truths conjoined with the good in the natural man. 4748.)
4748^. 'Stacte,' etc. = interior truths in the Natural which are from the good there ; for truths by themselves do not make the Natural ; but good by truths. Hence its varieties are according to the quality of truth con- joined with good . . .
5621. 'Wax and stacte' (Gen.xliii.ii) = the truths of good of the interior Natural . . . ' Stacte' = truth from good. The reason these = what is of the interior Natural, is that these spices are purer than 'resin, and honey.'
10292. 'Stacte' (Ex. XXX. 34) = the affection of sensuous truth; for 'stacte '=sensuous truth. The reason it= the affection of this truth, is its fragrance . . .
^. The reason ' stacte ' = the affection of sensuous
truth, is that it is here mentioned first ; for the incense was made up of four spices . . . and the one mentioned first is the most external.
*. That 'stacte' = the afifection of sensuous truth,
cannot be confirmed from other places in the Word, ■ because it is not mentioned anywhere else ; but stacte of another kind, which is also expressed by a different Hebrew word, is mentioned among the spices which were carried down into Egypt (Gen.xxxvii. and xliii.), and things carried down there involve such as are in the external or natural man.
E. 324-'^. Mentioned.
D.276J
Staff. Bacillujii.
Staff. Scipio.
See RoD-6acMZi*«.
A. 4876*. 'The Lord the xo^-haculum, and the staff' (Is.iii. i). Ex.
VOL. VI.
taketh away from Jerusalem
9028. 'If he rise again and walk abroad upon his staff' (Ex.xxi.i9) = the forces of life therein. . . *Staff' = forces) for 'a rod' = the power which belongs to truth, thus forces ; and 'a staff' in like manner, but in refer- ence to those who are not in good health ; in which sense it is mentioned in, 'Jehovah was my stay' (Ps. xviii. i8),which — power. In Isaiah, 'to remove the rod and the staff' (iii. i)=:the power and the forces of life from truth and good. . . In the Original Language, 'a staff' is so called from leaning upon and being supported, which, in the Spiritual World, is effected through truth and good. E.433**.
T. 74. Like a hand when its staff is broken.
E. 727^. 'A man whose staff is in his hand for mul- titude of days' (Zecli.vJii.4) = the wise who trust not at all in themselves, but in the Lord alone.
Stag. Cervtis, Cerviiius.
A. 7176. The bulls and cows (in Mercury) approach a species of stags and hinds. See D.3262.
T. 815. Free nations are like the great stags with lofty horns, which roam the plains, groves, and forests in full freedom.
D. 5995. Dippel appeared like a wild stag in bonds. Zinzendorf loosed his bouds, and set him at me, and he rushed furiously at me to lacerate and destroy me. (A dog then) rushed at the stag which was over me and evilly entreated it ; and that huge stag was afterwards sent away into bonds elsewhere. The stag was Dippel . . . J.(Post. )40.
E. 455'". 'He shall leap as a hart' (Is.xxxv.6) = he shall have joy from the perception of truth.
1200^. In the World of Spirits are seen stags, etc. D. Love viii. Mentioned.
Stage. See under Boarded, and Theatre.
Stage-player. See Prizefighter.
Stagger. Tihibare.
A. 1066. Of the Church when vastated it is predicated that 'it shall stagger like a drunken man,' etc. (Is.xxiv. 20). E.304*.
1072''. 'They stagger, but not with strong drink' (Is.xxix.9). Ex. E.376^-.
12716. At the presence of a little child they reeled . . . with anguish. D.3586.
A
stagnant
Stammer
[A.] 5120^. 'They shall reel to and fro' (Jer.xxv. 16). Ex.
H. 35. He who ascends from a lower Heaven . . . falters in his voice . . .
E. 235''. 'To stagger in judgment' (Is.xxviii.7) = senselessness. 26o<=. ( = that they do not see the truths which belong to intelligence. 376^^.)
400^. See Nod, here.
Stagnant. Stagnatus.
See IjKY.Y.-stagnum.
P. 117. Like impure waters, stopped up, or stagnant. 304^. The general delight in Hell is smelled as stag- nant water . . .
Stain. Labes.
W. 432^. From his hereditary stain, man is born into evils of every kind . . . and this stain is not removed unless the higher degrees are opened. D.Wis.iii.4^.
Stairs. See under Ladder.
Stake.
See Peg.
Palus. D.3006.
Stalk. See under CA^K-Calamus.
Stalk. Culmus.
A. 7604. 'The flag was a stalk' (Ex. ix. 31) = that the truth stood forth, and looked downwards. Ex.
Stalk. St{J>u/a.
A. 7131. 'To gather stalks for straw' (Ex.v. i2) = to find some scientific truth. . . For 'a stalk' = such truth as is accommodated to what is scientific . . . The reason 'a stalk ' n:: such truth, is that what is meant is the stem -calamiis-a.t the top of which is the seed; and 'seeds' =truths and goods ; and thus the stem which is beneath them = a general vessel of truth ; thus scientific truth. Ex.
8285. 'It devoureth them as stubble' (Ex.xv.7) = devastation and damnation as of themselves. . . It is said 'as stubble,' because plenary devastation is signified.
T. 383^. Evil . . . consumes faith like stubble . . .
E. 357®. That evils and falsities are dispersed as it were to nothing, is signified by 'as the dust, and as the driven stubble' (Is.xli.2).
448^^ 'The house of Esau shall be for stubble' (Obad. 18). Ex.
540^. 'Every worker of wickedness shall be stubble' (Mal.iv.i). Ex.
Stall. See under Fatted.
Stamen. Stamen.
A. 5726^. The first stamina may be called little vessels . . .
5894^. From the first thread of life . , . 9296-.
7408^. Series of the purest filaments . . .
W. 6. This first form, as a stamen or initiament . . . D. Love ii^.
D. Wis. vii.2^. The Spiritual accompanies every thread . . .
4. Staminatnm, occurs.
Stammerer. Balbus.
A. 7225^. Why Moses, because he was a stammerer, calls himself ' uncircumcised in lips.'
E. 455^®. 'The tongue of the stammerers shall be swift to speak'(Is.xxxii.4) = that those who can with difiiculty apprehend the truths of the Church will confess them from affection.
Stamp. Cudere. T.320,
Stand. Stare.
See under Consist.
A. 2247. 'Abraham, he stood yet before Jehovah' (Gen.xviii.22) = the Lord's thought from the Human.
3065. 'I stand by the fountain of waters' (Gen.xxiv. 1 3) = the state of conjunction of truth Divine in the Human.
3136. 'He stood by the camels' (ver. 30) = presence in general scientifics.
3141. 'Why standest thou without ?' (ver. 31) = some- what therefrom.
4926^ 'To stand in the breach' (Ezek.xxii.3o) = to defend and take care lest falsities break in.
5196. 'Behold he was standing by the river' (Gen. xli.2) = from boundary to boundary. Ex.
5336. 'When he stood before Pharaoh king of Egypt' (ver.46) = when his presence was in the Natural. . . 'To stand' before anyone = presence.
5638. 'They stood before Joseph' (Gen.xliii. I5) = the presence of the Celestial of the Spiritual there.
58696. 'AH that stood with him' (Gen.xlv. i)=such things as hinder conjunction. 5872.
7068. They who are in truth stand erect . . .
7159. 'To stand in the way' (Ex. v. 20) = manifestation.
7530. 'Not to be able to stand' before anyone (Ex. ix. ii) = not to be able to be present.
7548. 'For this have I made thee stand' (ver. i6) = that as yet communication remained, and they passed through states according to order. Ex.
7593. 'Ye shall stand no longer' (ver. 28) = to be no longer detained.
8686. 'The people stood by Moses' (Ex.xviii.l3) = obedience then from truth Divine. Ex. 8690.
8918. 'They stood afar off' (Ex. xx. 18) = removal from internal things.
10549. 'They stood at the door of the tent' (Ex. xxxiii.8)= . . . that they were outside what is holy of the worship, etc. 10551.
H. 144®. In Heaven no one is allowed to stand at another's back . . .
R. 366. 'Standing before the throne . . .' (Rev.vii.9) = hearing the Lord and doing what He commands 'To stand before God' = to hear and do what He com- mands. 111. 369. 390. 493.
stand
Star
417*. They were seen as if lying down while they were deliberating ; and as standing when they had come to a conclusion.
510. 'To stand upon their feet' (Rev. xi. 11) = natural life accordant with spiritual life ; thus to be vivified by the Lord. E.666.
866. 'To stand before God' (Rev.xx. i2)=to be pre- fiented and gathered together to Juiigment.
M. 16. They stood round the table . . . and whispered devout praise to the Lord.
415-^ They stood, now, near the Angel; now, near the Satans, favouring those the}- stood near.
D. 31 17. Certain appear standing in their places who told me they were walking.
E. 336'. 'To stand' is predicated of truth.
414. 'Who is able to stand?' (Rev.vi. i7) = who will «ndure and live ?
. The word 'stand,' like 'walk,' and 'sit,' = to
be and to live ; and 'stand' has a similar signification to 'stand &Tm-co7isisiere,' and 'stand stiW-subsistere.' 111. 666.
456. 'Standing before the throne . . .' = those in the Lord's Kingdom.
462. 'Stood around the throne' (Rev.vii. ii) = con- j unction . . . 489.
606. 'To stand upon them' (Rev. x. 5) = that they are subject to Him.
623. 'The Angel stood nea,r-adstitit' {B,ev.xi.l) = the will of the Lord, and command.
638''. 'To stand near Him' (Zech.iv. i4) = to be and to come forth from Him.
639. 'Which stand before the God of the earth' (ver. 4) = which are Divine things proceeding from the Lord, and are His in Heaven and the Church. . . 'To stand before Him' = to be from Him; thus what is His in Heaven and the Church.
-. 'To stand before God,' when said in the Word
of Angels and the men of the Church, =to be from Him ... for all the esse of Heaven and the world proceeds from the Lord . . . This proceeding Divine is called ' the Word,' which is called the Divine truth . . . and as this extends itself around the Lord in every direction, it is that which is properly said ' to stand before Him ' . . . for it looks to the Lord as its centre, and so therefore do the Angels who are recipients of it . . . from which it is that the Angels are said ' to stand before the Lord ;' for 'to stand' is properly said of the Divine truth, because it encompasses the Lord as a Sun.
'\ 'To stand before God' = to be in the Divine
truth, consequently with the Lord, in the following passages. HI.
•*. (Thus) 'to stand before the God of the earth'
= the Divine which proceeds from the Lord, which is His in Heaven and the Church. That this, and those in it, are meant, may be evident from the fact, that 'to stand before the God of the earth ' is said of the two olive-trees, and of the two candlesticks, by which are signified good and truth, consequently the proceeding Divine.
666^ (Thus) 'to stand upon the feet' = new life such as belongs to a regenerate man. HI.
687^. 'To stand' (Ps.i. i)=:what belongs to the life of the intention from the will.
■'''. 'To stand' before Him = to regard and to
understand what He wills.
771. 'I stood upon the sand of the sea' (Rev.xiii. l) = a continuation of the state . . .
850. 'Lo a lamb standing upon mount Zion' (Rev. xiv. i) = the presence of the Lord in Heaven and the Church . . . 'To stand' = to be present and conjoined.
934. 'Standing near the sea of glass' (Rev. x v. 2) = because they were in truths from the AVord. . . 'To stand near it' = to be in them.
1171. 'They stood afar oif' (Rev.xviii. 17) = not so much in these things, through fear.
Stand in the way. See Obstacle, Standard. See Banner.
Star. Astrum.
D. 341 1. He said he was from the stars,
E. 175^^. 'The stars-as<ra seu stellae' (Lukexxi.25) = the Knowledges of good and truth. 304*^. A. iSo8\
Star. Sid2/s.
A. 5377^. The very stars correspond : it is the Societies of Heaven and their habitations with which there is a correspondence of the stars ; not that they are there ; but that they are in such an order.
9408^. The Ancients (supposed) that the stars were the habitations of the Angels . . . And there is a correspondence ; for in the other life there appears a heaven with stars ; but . . . the stars there are the Knowledges of good and truth.
T. 759". See st&T-steUa, here. A. 8379.
E. 304^ 'The sta.rH-steUas-a.nd constellations' (Is. xiii. io) = the Knowledges of good and truth. 401-% A. 13261 iSoSS. 89022.
Star. Stella. Starry. StelHferus.
stellar. Stellarls.
Little Star. Stelhda.
A. 184. A little star (appears at man's resuscitation from the dead).
940^. Wandering stars seen around a Spirit = Falsi- ties ; but not so when the stars are not wandering.
1 128. In his face were seen many wandering stars, which = Falsities. D.4073. 4075.
1326^. The internal of such worship is described by . . . 'the stars' — which are the Truths of faith — 'not giving their light' (Is.xiii.io).
1525. They sometimes see a heaven . . . beautifully studded with little stars.
1527. When the Lord pleases, good Spirits appear to others, and also to themselves, as bright stars, which sparkle according to the quality of their charity and faith.
star
Star
[A.] 1675^. His Human Essence is called 'a star out of Jacob' (Num.xxiv.17). 3322^.
1806. When one contemplates the starry heaven, and thinks of the Lord's Kingdom.
1808. 'Number the stars' (Gen,xv.5) = a representa- tion of goods and truths in a mental view of the constel- lations ; (for) 'stars' = goods and truths. 'Stars,' wherever mentioned in the Word, =goods and truths ; and, in the contrary sense, evils and falsities ; or, what is the same, they = Angels, or Societies of them ; or evil Spirits and their companies. When they = the former, they are fixed stars; but when the latter, they are wandering stars.
-. AVhen the starry heaven appears (there), and
the stars therein are fixed, it is known at once that they = goods and truths ; and when the stars appear wandering, that they = evils and falsities. From the very glow and sparkling of the stars, it may be evident of what quality they are.
^. That 'stars' = goods and truths. 111.
-^ That ' stars ' = goods and truths, or, what is
the same, those in goods and truths, as the Angels. 111.
^. 'The stars' (Lukexxi.25)=goods and truths,
or the Knowledges of good and truth, which at the con- summation of the age . . . are thus darkened.
1984*. The Knowledges of good and truth, which are 'the stars' (Matt.xxiv.29), and which are here called 'the powers of the heavens,' will thus fall down and vanish. ( = the Knowledges of faith. 2120.) 2495,111.
2849. 'As the stars of the heavens' (Gen.xxii. 17) = the multitude of the Knowledges of good and truth.
. The spiritual are thej' who here and there in
the Word are compared to 'the stars,' and this from the Knowledges of good and truth which they have; but not the celestial, because they have not Knowledges, but perceptions. Besides, the stars illumine the night, and the spiritual have a nocturnal light, as from the moon and stars, relatively to the light of day in which the celestial are.
2850. 'The stars,' or Knowledges, have relation to the Rational.
3272-. 'Twelve stars' (Rev.xii. i) = all things of faith ; for 'stars' = the Knowledges of good and truth, which are of faith. 4918®.
3355*- 'The stars have withdrawn their shining' (Joel ii. 10) = the Knowledges of good and truth . . .
3378. 'I will multiply thy seed as the stars of the heavens' (Gen.xxvi.4) = truths, and the Knowledges of faith.
3448^. It is chiefly the stars which are called 'the army of the heavens ;' and by 'the stars' are signified truths ; and, in the opposite, falsities. 3614^.
3707^ 'Stars' of the heavens ' = rational things.
3820^. Such suppose that the learned will there shine as the stars . . . But the learned, wise, and intelligent = those who are in good . . . and it is these who will shinei as the stars.
4050. I then saw a little star about the region of the left eye ; and afterwards many little stars of a bright
red colour, gleaming whitely. . . Lastly I saw as it were the starry heaven . . . These things represented the infundibuluin in the brain, above which was the brain itself, which was signified by the starry heaven.
4060'*. ' The stars shall fall from heaven ' (Matt. xxiv. ) = that the Knowledges of good and truth will perish. 10604-*. H.i^. S.142. R.27e.
4627*. Those who relate to the interiors of the nostrils* , . . have apertures opening at the side, through which they see as it were heaven with stars in a blue sky.
4697. ' Eleven stars' (Gen.xxxvii.9) = the Knowledges of good and truth.
. The reason 'stars' = these Knowledges, is that
they are small luminaries which shine at night, when they give forth into our atmosphere gleams of light, just as Knowledges give forth gleams of good and truth. 111.
^. As 'stars' = the Knowledges of good and truth,
they = also the doctrinals of the Church ; for these are Knowledges.
4769^. That 'the army of the heavens,' and 'the stars' = the Knowledges of good and truth. Ref.
5128^ Those (sensuous things) which are in the centre receive light through the Rational, and (appear there) as little stars which gleam and shed light around . . .
53936. In those of (these infernals) in whom there is regard for what is good, this is sometimes represented by little stars, almost fiery, but not bright white. D.1068.
5566. A Spirit who appeared like a black cloud, arouud which were wandering stars. When wandering stars appear there, they = falsities ; but fixed stars, truths. 7803-.
5912^. Good makes every truth like a little star, in the midst of which there is a luminosity.
6015^. That then the Knowledges of good and truth perish, is signified by, 'I will darken the stars of the heavens,' and 'all the luminaries of light' (Ezek.xxxii. 7,8). E.3723. 4oii^
6926. The Spirits of Mercury go forth outside the sphere of this world, into the starry heaven.
6952"*. 'The stars of heaven' (Pvev.xii.4) = the Know- ledges of good and truth ; 'to cast them to the earth ' = to destroy them.
7988". 'The stars' = the Knowledges of good and truth.
*. For the angelic abodes shine like stars ; as is
stated in Dan.xii.3.
8030. Those in that Heaven appear clothed in azure, spotted with little golden stars . . . When, in the world, they contemplate the starry lieaven, they call it the abode of the Angels . . .
8ii2. When there is any slight disagreement among (the Spirits of Jupiter), there appears to them as it were a thin bright white ray ... or a little \\rea.th~fasciola, in which are sparkling stars. . . When the stars sparkle and wander at the same time, it is not a good sign ; but sparkling fixed stars are a good sign. ( = falsity, or truth, respectively. U.50. )
star
Star
81536. For bj' tlie starry lieaven is signified the angelic Heaven.
8379, The dwellings (in Jupiter) within, are spotted round about and above as with little stars, after the image of the heavens ; for they want to exhibit within their houses a likeness of the visible heavens with their sta.Ys-sideribi(^ ; because they believe the abodes of the Angels to be there.
8906^. ' Stars ' = the Knowledges of good and truth, which will no longer have light from faith and love, thus from Hea.ven, which is 'to withdraw their bright- ness'(Joel ii.). E.400^
9263'''. 'To shine as the stars' (Dan.xii.3) = to be in the intelligence of truth and in the wisdom of good, and thence in eternal happiness ; for 'stars' = the Knowledges of truth and good, from w^hich are intel- ligence and wisdom.
9293*. The wise men . . . knew that a star would appear to them, concerning which Balaam , . . also prophesied (Num.xxiv. 17). Moreover 'a 8tar' = the Knowledges of internal good and trutli which are from the Lord.
9438. On the Earths in the starry heaven. Gen. art. U.123.
9642". 'To cast some of the armj' and of the stars down to the earth' (Dan.viii. io) = to destroy the goods and truths of Heaven, and the very Knowledges of good and truth.
96436. 'The morning stars' (Jobxxxviii.7) = the Knowledges of good and truth from good . . . These are said 'to sing' when they arise.
9697. Their sun is one of the lesser stars. 10162, Ex.
10445. 'I will multiply your seed as the stars of the heavens' (Ex.xxxii. 13) = goods and truths, and the Knowledges of them.
®. For by 'the stars' are signified goods and
truths as to Knowledges.
10589. It was found that (the Spirits of the Fourth Earth) were from a star, which is their sun, very distant from the sun of our system ; that its position is low down near the milky way ; and that that star is among the lesser ones.
10771. The sun (of the Fifth Earth) which to us is a star . . .
10810. This human form appeared in a flaming beam, around which were little stars of the same colour. Thus did the Lord present Himself . . .
10834. The sun (of the Sixth Earth) which to us is a star . . .
H. 69. An angelic Society (was seen) as a cloud . , . with little stars round about . . . These little stars were Angels, who so appeared from light from the Lord.
119-. In these passages, 'stars' = the Knowledges of good and truth, which are said 'to be blackened,' 'to lose their light,' and 'to fall from heaven,' when they are no longer.
S. 13-. 'A star fallen from heaven' (Rev.ix. i) = the Knowledges of ti'uth destroyed.
233. 'The star which went before them' (Matt. ii.) = Knowledge from Heaven.
61. Many have believed that they would shine as the stars . . .
1126. 'The stars' (Matt. xxiv.) — the Lord as to the Knowledges of good and truth.
F. 566. 'The stars of Heaven' (which the dragon dragged down with his tail) = the Knowledges of truth. W. 316^ The stellar forms in the brain.
366^. The multitude of the glands of the l)rain may be compared to that of the stars ; and the multitude of the fibrils from them, to that of the rays which go forth from the stars.
P. 35. If wisdom is not conjoined with love, it is like a falling star.
R. 51. 'In His right hand seven stars' (Kev.i.i6) = all the Knowledges of good and truth in the Word, which are from it with Angels of Heaven and men of the Church. E.72,Ex. and 111.
. When the Angels are below the Heavens, there
appear around them as it were little stars in great abundance ; and in like manner around those Spirits who, while they lived in the world, acquired the Knowledges of good and truth, or truths of life and of doctrine. These little stars appear fixed with those who are in genuine truths from the Word ; but wandering with those who are in falsified truths. . . Hence it is evident that by 'stars' are signified the Knowledges of good and truth from the Word. ", 111.
64. ' The mystery of the seveia stars which thou sawest in My right hand' (ver.20) = the arcana in the visions concerning the New Heaven. 'The seven stars ' = the Church in the Heavens. (=revelation of goods and truths, which are all from Him. E.88.)
65. 'The seven stars are the Angels of the seven Churches' (id.) = the New Church in the Heavens, which is the New Heaven. ( = those who receive goods and truths from the Lord. E.90.) R.237.
. There appears in the Spiritual World a heavenly
expanse full of stars, as (here) ; it appears from the angelic Societies in Heaven ; each Society there shines as a star to those below. From this they know in what situation the angelic Societies are.
74. 'These things saith He that holdeth the seven stars in His right hand' (Rev.ii. i) = the Lord from whom are all truths, through the Word. . . 'The seven stars in His right hand ' = all the Knowledges of good and truth in the Word, which are thence from the Lord with the Angels of Heaven and the men of the Church. E.96.
151. 'I will give him the morning star' (ver. 28) = intelligence and wisdom then. ( = intelligence and wisdom from the Lord's Divine Human. E. 179.)
. ' Stars' = the Knowledges of good and truth ;
and as through these there is intelligence and wisdom, these are signified by 'the morning star.' The reason it is called the mondiuj star, is that intelligence and wisdom will be given them by the Lord when He will come to instaurate the New Church. Ex.
155. 'These things saith He that hath . . . the seven
star
Star
stars' (Rev.iii. i) = the Lord, from whom are ... all the Knowledges of good and truth. E. 184.
[K.] 333. 'The stars of heaven fell unto the earth' (Rev. vi. 1 3) = that all the Knowledges of good and truth have disappeared. E.402.
. In the Spiritual "World, stars appear to fall
from Heaven to the earth there, where the Knowledges of good and truth are perishing.
408. 'There fell from heaven a great star burning as it were a torch' (Rev.viii. io) = the appearance of Own intelligence from conceit which arises from infernal love. (=:the truth of the Word falsified from man's Own lo-ve. K.517.)
410. 'The name of that star is called Wormwood . . .' (ver. ii) = the infernal falsity from which is their Own intelligence. ( — trath mixed with the falsity of evil. E.519.)
413. 'A third part of the stars was smitten' (ver. 12) = that on account of evils from falsities and falsities from evils, they did not know . . . what any truth is. . . ' Stars ' = the Knowledges of truth and good from the Word. ( = that all the Knowledge of good and truth had perished. E.525.)
414. By the light of the sun is signified Divine truth spiritual ; and by the light of the moon and stars. Divine truth natural, both from the Word . . .
420. 'I saw a star fallen from heaven unto the earth' (Rev.ix. i) = Divine truth spiritual inflowing from Heaven into the Church with them, exploring and manifesting. 'A star,' here, = Divine truth spiritual, because it fell from the Spiritual Heaven. ( = Know- ledges of truth which have been falsified, and thus turned into falsities. E.535.)
^. The like is signified by ' a star, ' in the singular',
in Rev.ii.2S : xxii.i6 ; for by 'stars,' in the plural, are signified the Knowledges of good and truth ; and through these there is intelligence.
447-. See AuMY, here.
534. 'Upon her head a crown of twelve stars' (Rev. xii. i) = its wisdom and intelligence from the Knowledges of Divine good and Divine truth from the Word. ( = the wisdom and intelligence of those who are of that Church through doctrinal things and the Knowledges of all things of truth and good from the Word. E.709.)
541. 'His tail drew the third part of the stars of heaven, and cast them unto the earth' (ver.4) = that through falsifications of the truths of the Word they have alienated from the Church all spiritual Knowledges of good and truth, and have utterly destroyed them through applications to falsities. (=the falsification and adulteration of all the Truths of the Word. E.718. 714".)
566'. That paper, when wi-itten on from the Word, shone like a star.
875-'. As the Angels withdrew around their heads.
. stars appeared
954. "The bright and morning star' (Rev.xxii.i6) = that He was then the light, and that He will come with new light, which will arise before His New Church . . . He is called 'the bright star' from the light with which
He came into the world ; on which account He is called 'a star.' 111. And He is called 'the morning star' from the light which will arise from Him before the New Church . . . For by 'a star' is signified the light from Him, which in its essence is wisdom and intel- ligence . . .
M. 1$. The prince's robe was set with stars of a silver colour wrought in needle-work.
533. The paper on which the arcana were written, . . . while it was in the Spiritual World, shone like a star . , .
T. 32^ The infinity of God the Creator may be seen from the infinite number of the stars, which are so many suns, and thence so many worlds.
79*. (The notion that) the stars are only luminaries which originated from our sun.
160. (I said to the Angels,) In the world there appear innumerable stars, greater and less, wliich are so many suns, and which merely transmit light into the world of our sun ; and when I saw that in your world also stars are to be seen, I supposed that these are as many as those in the world. The Angels were delighted with this discourse, and said that perhaps there are as many, because every Society of Heaven sometimes shines like a star to those who are below ; and the Societies of Heaven are innumerable, all ordinated according to the varieties of the affections of the love of good . . . and, as these were foreseen before the creation, I suppose that there have been provided (an equal number of stars in the natural world).
176^. The apostolic Church was actually like a new star appearing in the starry -as<r«/ero-heaven ; but, after the two Nicene Councils, the Church Itecame like the same star darkened and lost to view ; just as has sometimes happened in the natural world, according to the observation of astronomers.
209. The Word, in the shrines of the temples there, shines like a great star, and sometimes like the sun.
■*. When the Angels descend from Heaven to
perform any duty below, they appear encompassed with little stars, especially around the head ; which is a sign that Divine truths from the Word are in them.
335. I saw fatuous lights, some like sheets of paper full of writing, which ... at last appeared like falling stars, which in their descent vanished in the air. Ex.
348^. Faith in the Lord, when destitute of Truths, may be compared to a new star appearing in the expanse of Heaven, which in time grows dim ; but faith in the Lord, together with Truths, may be compared to a fixed star which remains constant. . . The faith of Truths shines in Heaven like a star.
379*^. That the Lord is the Son of the living God, is like the morning star to all who enter His Chui'ch.
666. Round the Angel's head appeared a lucid band, in which were minute stars.
759-. They viewed predestination as a star descend- ing from heaven . . . not knowing that a falling star is a meteor of fatuous light, which, when it falls into the brain, can confirm every falsity . . . until it is believed to be the true light, and is decreed to be a fixed star ;
star
State
and finally is sworn to be the star of stars-sidtw sidenim.
770. Whether they believe that the stars of heaven will fall upon the earth, which is smaller than a single one of them.
D. 417. The fall of Spirits from Heaven as stars. 461. On the seats of some in Heaven who are called
stars.
463. On those who are called stars of the dragon.
466. That a star in the zenith fell down with the rest.
615. The appearance of little stars is a good sign.
912. Evil stars also have stars around them.
998. On little stars.
121 1. Their face appears beset with many wandering stars . . . These wandering stars = an appearance of what is honourable in externals.
2645. Around (this evil Spirit) were small wandering stars in abundance.
2676. On the appearances to Spirits of little fires, and stars.
2677. They who are in Truths of faith, that is, who are led by the Lord, appear like bright little stars in the hemisphere.
3420. That there is no fixed star which has not its Earths around it.
3901. On inhabitants of the starry heaven.
391 1. There appeared an azure starry heaven . . .
4379. Evil Spirits seen around me as innumerable Wiindering stars.
4874. They look upwards to the stars, and have a revelation thence.
5426. See Last Judgmext, here. 5373.
E. 27 5^^^. 'The ordinances of the moon and stars, from which is the light by night' (Jer.xxxi. 35) = truths from spiritual good, and from Knowledges, from which there is intelligence.
316^*. That he-goat then appears to tread the stars under his feet. (Just as in Dan.viii. 10.)
355^'. 'The stars from their courses fought against Sisera' (Judg.v.20) = the Knowledges of truth, and combat from them against the falsities of evil. 447*.
401^. 'Stars of light' (Ps.cxlviii.3) = the Knowledges of truth from good.
402. The stars cannot fall to the earth, because they are larger than the earth ; consequently by them are signified such things as are of heavenlj' light, and give light, which are the Knowledges of good and truth. Moreover, stars appear in the angelic Heaven ; but they are appearances from the Knowledges of good and truth ; and therefore they appear around those who are in such Knowledges, especially when they are turning them over in their minds, and when they long to know them.
410^. 'To set it among the stars' (Obad.4)=in the heights where those dwell wlio are in the Knowledges of truth.
422^. As the Lord is the east, a star was seen by those from the east ; and, as they were in Knowledge about the advent of the Lord from the representatives among them, the star was seen and went before them, first to Jerusalem, by which was represented the Church as to doctrine and as to the Word, and thence to the place where the infant Lord was. Moreover, 'a 8tar' = the Knowledges of good and truth ; and, in tlie supreme sense. Knowledge about the Lord.
518^. When 'to fall' is predicated of the stars — by which are meant the Knowledges of good and truth from the Word — it = to perish; for when Divine truth in the Spiritual World falls out of Heaven to the earth there, where the evil are, it is turned into falsity. Ex.
573*. ' Stars' = the Knowledges of truth and good. 632^ 1029!^.
^. 'Stars' = falsities in general.
726^. That the Lord has infinite power, may be evident from the fact that . . . He has created the universe, full of such innumerable stars, which are suns . . .
1063*. Profaners of this kind appear at first with a face of a human colour around which float many wandering stars . . .
J. (Post.) 120^. Those (Africans) who had believed that God had been born a man, saw a bright star in the air.
State. Status.
See under Change, Day, Place, Space, and Time. A. 6^. The six states of man's regeneration. Sig. and Defined. 29^. 48.
190. The third state of the Most Ancient Church.
561. See Remains, here. 1738. 1906. -. *.
4
^. All these states are so preserved . . . that not
the least of them is lost. (For) every state of a man, from infancy to old age, not only remains in the other life, but also returns, and that exactly as they had been while he lived in the world ; thus not only the goods and truths of the memory, but also all the states of innocence and charity ; and, when the states of evil and falsity recur . . . these states are tempered by the Lord by means of the [good states]. 1906.
8238. But with the good all their good states . . . return.
833-836. The four states after temptation. Tr. 863. 880. 889.
1273^. Changes of place there are changes of state.
1274. Places and distances there are nothing but varieties of state. 1376.
1280. The four states of the first Ancient Church. Tr.
1318^. When the state is changed, the end also is changed ; and, with the end, the thought.
1355. The beginning of the ninth state, which was the last. Sig.
1376. Tlie Angels are not in the idea of place and time, but in that of states.
1377. They never change their places excei't as their
state
State
state is changed ; and, as the state is changed, the places and distances with them are also varied. But as everyone has a general state . . . and the particular and individual changes of state relate to the general, after these changes they come back to their own situation.
[A.] 1379. (Thus) the Avalking about and translations, and the progressions, of Spirits . . . are nothing but changes of state. 1463.
140 1. The Lord advanced from an obscure state to one more lucid. (The five states of this advance. Enum. and Sig.) 1414. 1439. 1440. 1450.
1414. The Lord's first state, when He was born. Tr.
1458. Progression into a lucid state. Sig. and Ex.
, There are neither quarters nor times (there),
but states. . . The states of intellectual things are as the states of the times of the day and year, and also as those of the quarters. The states of the day are those of evening, night, morning, and noon ; the states of the year are those of autumn, winter, spring, and summer ; and the states of the quarters are those of the sun, in its relation to the west, north, east, and south. Similar to these are the states of intellectual things. . . In Heaven, those are in light who are in a state of wisdom and intelligence, exactly according to their state ; and those are in the greatest light who are in a state of the highest wisdom and intelligence. 37o8».
1463. Therefore, whenever travelling, sojourning, and passing from place to place, occur in the Word, nothing else is suggested to the Angels than such change of state as they have. There are changes of state of both the thoughts and the affections. Changes of state of the thoughts are Knowledges, which (there) are produced by instructions.
1548. There are two states from which there is heavenly light. Ex.
1615. The Lord's sixth state. Sig.
iBiS*^. By external worshijJ . . . man is gifted with states of holiness . . . which are preserved to him by the Lord for the use of eternal life ; for all the states of his life return (there).
1816. The first state of His external man. Sig.
1838. The Lord appears to everyone according to his state, as in this case.
1932. Information concerning the state. Sig. 1940". The things which inflow are received according to the state of each person.
1980-. According to the state of the Spirits around me, and thus according to my state.
^. The ideas are varied . , . according to the
changes of the state.
2095. A state of union then. Sig.
2098. The Lord's two states, of glorification and humiliation. 2288.
2157. The relativity of the Lord's state. Sig. and Ex.
2161. The state of perception in which the Lord then was. Sig. 2162. 2163.
2219-. (Man ought to) rise up thereinto a continually more perfect heavenly state.
2313. The six states (of the Spiritual Church which is in the good of charity, but in external worship) as described in the history of Lot, Enum. 2406. 2407. 2422. 24556. 2459.
2315. The four states of those who are against charity in that Spiritual Church. Enum. 2449.
2334. After temptation, there remain from it many states of truth and good, to which their thoughts can afterwards be bent . . .
2487. These (organic) forms are varied and changed according to the changes of the state of the affections and persuasions.
2625. They afterwards perceive that space and time are not there, but state instead ; and that (there) states correspond to spaces and times in nature ; to spaces, states as to being ; and to times, states as to raanifesta- tion-existe7-e.
^. 'Ages,' as 'old age, ' = states.
2636. A full state of unition. Sig. and Ex. ". Man's state is then said to be full. Ex.
2660. The Lord's first state, when He thought of that Rational being separated from Himself: that it was a state of grief from love. Sig.
2664. A change of state towards that Rational. Sig.
2678. The first state of those being reformed and becoming spiritual ... is that they think they do good and think truth from themselves . . . 2679, Sig. 2902. 2946.
2682-. The second state of those being reformed, is that they are reduced to ignorance . . . even to despair. Tr.
2684'^. The state of thought of those who are in desolation of truth, and in consequent despair. Sig. 2689.
2692. (What inflows from the Lord) manifests itself only by a change of state of the man's affection.
2693. That the Lord thoroughly knew its state. Sig.
2694-. This is effected by the state of anxiety and grief even to despair. What is good, blessed, and happy, no one can perceive with exquisite sense, unless he has been in (a contrary) state.
^. (Although convinced by reasons) their state
of thought about their own prudence is not changed by it, except at the moment . . . and, after the lapse of a few moments, they return to their former state of opinion . . . for unless the att'ection is subdued, the thought remains in its own state . . . But when anxiety and grief are induced upon them . . . even to despair, their persuasion is broken, and their state is changed. (Another examp. )
6. (This is why) those being reformed . . . are
reduced into (this) state of vastation, and, when they are in this state even to despair, they then for the first time have comfort and help from the Lord.
2699. The first state after desolation, which was a state of consolation and of the hope of help, was described in the preceding verse ; and their second state after desolation, which is a state of enlightenment and consequent refreshment, is described in this verse.
state
State
As these states are unknown in the world ... we may describe the state of those being regenerated in the other life . • .
2704. This state, which is one of instruction, treated of in this verse, is the third state of those coming out of desolation . . .
2775. A place and state of temptation. Sig. and Ex.
2786. The Lord's state at that time according to perception. Sig. and Ex.
. The state the Lord took on , . . when He
underwent the most grievous and the inmost tempta- tions. Tr. His first preparation for this state was that He entered into a state of peace and innocence . . . 2795, enum.
-. Many states exist together, and these distinct
from one another.
. The Lord from His Divine could induce upon
Himself whatever states He pleased ; and He prepared Himself for temptations by inducing many states.
2796. (These) puttings on by the Lord of various states must be unknown to man, because he never reflects upon his changes of state, which are nevertheless going on continually . . . All his states are from (the action of the Spirits and Angels with him), and thus are directed by the Lord to eternal ends.
. In every state there are a great many others,
which do not appear, and which together appear as one general state ; and these states are disposed in relation to the states which follow in order in their series. With man, these things are done by the Lord ; but •with the Lord . . . they were done by Himself.
-. The changes of state . . . with man, and the
order in which they follow, and the series through which they pass, and thus how they are bent by tlie Lord as far as possible to good (are most minutely perceived by the Angels).
2878*. The Lord alone knows the times and states.
2904. The times and states of the Church as to the truths Divine which had jjreceded. Sig. and Ex.
2915. The first state (of the new Spiritual Church). Sig. and Ex. 2945. 2946.
2960. Their second state, in which they indeed give assent, but still wish it to be from themselves ; (and) their third state, which is a state of belief that they are reformed by the Lord. Sig.
. Their fourth state follows, in which they per- ceive it to be from the Lord.
2967. Adapted to their state. Sig. and Ex.
-. All being regenerated are gifted with charity
and faith . . . but each according to his capacity and state. Ex.
3116-. (For) the Lord alone sees man's state; not only his present, but also his future one to eternity.
3183. For man, when first born, is introduced into a state of innocence, that it may be a plane for all the rest of the states, and be the inmost in them . . . Next, he is introduced into a state of the affection of celestial good . . . afterwards into a state of the affection of spiritual good ... As he advances in age, he is intro- duced into a state of the affection of truth . . . The
last state is a state of wisdom, in which is the innocence of infancy ; and thus the first state and the last are united.
3200. These states did not exist once only.; but continually during the Lord's whole life.
3212. A new state. Sig. and Ex.
. The new state is the state of glorification of
the Rational ... in respect to truth.
^. The change of state (effected by regeneration)
cannot be seen in the man's body, but in his spirit.
3251. A state representative of the Lord as to the Divine itself. Sig. and Ex.
3254. A new state. Sig.
■ — — . The Angels have no idea of the ages of man . . . but instead they have the idea of states. Enum.
3296^. As the Lord completely changed His human state into the Divine one, so, when He regenerates man, He completely changes his state.
33 16^. The first state of the man who is being regenerated. Des.
3353*^. 'An earthquake ' = a change in the state of the Church. 3355,111.
3356. That motion means a change of state. Ex.
. In themselves, the space and time (there) are
changes of state ; for this is their origin. . . By changes of state induced in others, Spirits cause them to appear in another place. . . Man himself, in so far as he is in a state of affections and thence of joy ; and in a state of thoughts, and thence of absence from the body, is not in time . . . because his spirit has states to which the spaces and times in the external man correspond. Motion, therefore, being successive progression in space and time, is, in the internal sense, change of state.
3404-. The Angels, who are not in the idea of time, but in that of state, perceive most clearly (what the Divine was before time); for the eternal with them is not the eternal of time, but the eternal of state.
^. The Angels derive nothing from time ,and
space ; but from state as to being and as to mani- festation.
3405. 'A year ' = the entire state here treated of.
3466*^. For of interior things is predicated state, which is signified by place ; but of exterior things, doctrine.
3469. A state of temptation as to the natural good of truth. Sig. and Ex.
. ' Years ' = states. Refs.
-. (External things cannot be brought into)
obedience to the internal man, except ... by many new states into which the man is introduced, which are states of acknowledgment of [the quality of] self, and of acknowledgment of the Lord . . . thus states ot humiliation . . .
3487. The first state of the perversion of the Church, Sig. and Ex.
3488. The second state of the perversion of the Church. Sig. and Ex.
3492. When the state was at hand. Sig. and Ex. 3497-
state
10
state
[A.] 3539'*. The state of the regeneration of man ; here, the quality of his first state ... for this state is entirely inverted relatively to that in which man is when he has been regenerated. Tr.
3548^. Still less (can man perceive) the changes of state (of the good and truth of the Natural).
3570^. If man's ends are for good ... he is in a state of regeneration ; but if the ends are for evil ... he is in no state of regeneration.
3587. Progression and change of state. Sig. and Ex.
3593. A great alteration about the inversion of state. Sig. and Ex. 35972. 3607.
. (For) in the state before regeneration, truths
apparently dominate ; whereas in the state after regeneration, good receives the dominion. Refs. 3603".
3603*. In man's fourth age . . . the state is full. Ex.
3693^. The Angels have changes of state between the highest degree of light, and a less degree . . . and these changes of state are as the morning . . . the midday . , . the evening . . . and then the morning again.
3742. When the Angels are in a fuller state of reception, they are in their peace and happiness ; other- wise they are in a state of unrest and of some anxiety.
3750^. For in the other life everyone may easily be let into a state of life which he had had here, because the state of his life remains with everyone after death. 4658-.
3754. It has treated of three states of the perversion of good and truth in the Church ; and here it treats of the fourth state, which is also the last. (These four states enum.)
3796^ (In judging his ends) a man should attend to the various states in which he is ; for the states them- selves very much vary the perception.
3814; A new state of life. Sig. and Ex.
. All times = states ; thus years, months, and
days ; but the quality of the states is evident from the numbers affixed. But when a year, month, or day is mentioned in the singular, it=an entire state; thus the end of a preceding, and the beginning of a subsequent state.
3845. See Week, here.
. All states, also, have theii- periods; that is,
their beginning, successive progress, and end ; yet in the other life these are not perceived as times ; but as states and their evolutions.
3846. A full and holy state. Sig. and Ex.
3862. All affections . . . are variations of that celestial and spiritual light . . . and hence come the changes of state.
3901^. The first state of the Church is described by 'the lion' (Dan.vii.).
3913. For when man is being regenerated ... he is led through many states. The general states are what are designated by the twelve sons, and afterwards by the twelve tribes.
3938. As the Angels are not in space and time, they have ideas of state.
^. There are two states, a state wliich corresponds
to space, and a state which corresponds to time. The (former) state is state as to being; and the (latter) state is state as to manifestation . . . 4814, below. 3957^' (The superiority of the state after death.) 3998. But with the Lord there are no states ; for all with Him is eternal and infinite.
4001. The first state of innocence. Sig. and Ex.
4005s, (These things) are varied according to all the states of life ; and the states of life are varied in general according to the ages ; and in particular according to the affections.
4043. In interior things . . . nothing is perceived by spaces and times . . . but by states and their variations and changes . . .
4048. He was in a state of tranquillity, as of a kind of peaceful sleep. Ex.
4063^. In order that man may be brought from the state of the old man into the state of the new . . . — ■ — ^.
. As the states of his life are to be so greatly
changed . . .
^. This may be illustrated by the changes of state
(in man's successive ages).
^ Thus the former things are always left behind
when a new state of life is put on.
. But when man is being regenerated, his state
becomes altogether difierent . . . nor does anyone arrive at this state except by the means of regeneration . . .
4066. The change of state with that (middle) good ('Laban'). Sig. and Ex. 4067.
4067^. His changes of state are nothing but changes of Societies.
*. How the case is with the middle goods by
which man is brought from the state of the old man to the state of the new man.
4073. Representations are according to changes of state as to good and truth ; and changes of state are according to the changes of the Spirits and Angels. Ex. . . Man'setateisaltogether according to the Societies of Spirits and Angels in the midst of whom he is . . . But his changes of state are quite different when he adjoins the Societies to himself . . . from what they are when the Societies are adjoined to him by the Lord. Ex. . . From the Societies, the Angels perceive the states which are with a man . . . while man has only an obscure perception of what Societies are with him through some changes of state from that source.
4097. (Four states of separation from the good signified by 'Laban.') Enum.
41 10. A state of use and of end of good. Sig. and Ex. -. The middle kind of Spirits are sent back into
the state of their good, and therefore into a state of use and of end therefrom . . .
41 1 1. A change of the state signified by 'Laban' as to truth. Sig. and Ex. 41 51, Ex.
The states of Spirits as to good and truth are
according to the Societies in which they are . . . Thus when they are removed from one Society into another, the states of their thoughts and affections are changed, and consequently their state as to truth and good.
state
11
State
^. For changes of state (there) are in general
nothing else than approaches to the Divine, and removals from it.
41 12. A change of the state signified by 'Laban' as to good. Sig. and Ex.
41 19. For the end of a state of conjunction is the beginning of a following state, which is one of separation.
4122. In a man being regenerated (the Angels) see and perceive in this way all the changes of his state ; and, according to them . . . they lead him to good . . .
4128. A state of love in which the good signified'by 'Jacob' was. Sig. and Ex.
4129. A state of good in somewhat of that conjunction. Sig. and Ex.
4136. The state if the separation were of its free will. Sig. and Ex.
^. Man does not know . . . how the state of every
good is changed . . . With those being regenerated, there are changes of state of goods, from infancy to (death) . . . But how it is with the changes of state of the goods, the man knows nothing . . . because he has no Knowledges . . .
4232. The inversion of state in the Natural. Tr. (in Gen.xxxii.). 4343^.4249.
4237. The quality of the Lord's state (then). Sig. and Ex.
. But . . . the Divine states which the Lord had
when He made the Human in Himself Divine, do not fall into any human apprehension, except ... by the states of man's regeneration.
4264-. To space- and time in the Heavens correspond states and changes of states.
4283^. States of conjunction through temptations. Sig. . . For the man then enters into a spiritual or celestial state.
432 1 -. Situation there, is state.
4234. The state at that time as to goods and truths — that it would not appear to anyone. Sig. and Ex.
4379". The state which precedes is always as an egg to the one which follows.
4389. The state of the life of good from truth at that time. Sig. and Ex.
4482. Measures = qualities of state.
4625^. Their perceptive faculty is varied according to the general changes of state of the Society in which they are.
4655. It is the state (there) which makes the appear- ance.
4658^. Aristotle was then let into the state of his life he had (here) . . .
4663-. For man after death carries with him all the states of his life. Examps.
4719. What state they were in. Sig. and Ex. . ' Where ?' = state.
4797. The changes of state of the affections appear to the life in the faces of the Angels. Des.
4803. The states of good Spirits and Angels are con- tinually changing and perfecting . . ,
4814. The state of the things which follow. Sig. and Ex.
*. There are, in general, two states, a state of
go^d, and a state of truth. The state of good is called a state of being, and the state of truth, a state of mani- festation. 3938^, above. 8325-.
4850. A change of state as to truths. Sig. and Ex.
. As state, and change of state, are so often
mentioned . . . they shall be explained. Time, and the succession of time, or space, and the extension of space, cannot be predicated of the interior things of man . . . because they are not in time or place . . . but are in interior things which correspond to these; and these interior things we have to call states, because there is no other word to express them. The state of the in- teriors is said to be changed, when the mind ... is changed as to the affections and derivative thoughts; as from sadness to joy . . . These changes are called changes of state; and they are predicated of the affec- tions, and of the thoughts in so far as they are ruled by the affections ; but the changes of state of the thoughts are in those of the affections as singulars are in generals, and are, relatively, variations.
4901. A new state. Sig. and Ex. 5031.
2_ The thought of Spirits and Angels is from states
of life, without any notion of times ; (because) the pro- gressions of their life are not distinguished into different ages . . . They are in the interior memory . . . and the thought from this memory has not times and spaces adjoined to it ; but states and their progressions instead. Thus they correspond; and (therefore) times, in the Word, = states.
^. In the Spiritual World there is a continual
progression of states from one into another ; and conse- quently in the last of every state there is a first or beginning, thus a continuation . . .
4916. A following state. Sig.
4979. A second state. Sig.
4987. A third state. Sig.
-. When one state is terminated and another
succeeds, which is a noteworthy one, it is indicated by 'it was,' or 'it came to pass;' and a change of state less noteworthy, by 'and.'
4994. That that good was prior in time, not in state. Sig. aud Ex.
4999. A fourth state. Sig.
5CX33. A fifth state. Sig.
5058. After some unfoldings of the state of his life, it became manifest that he was deceitful.
5097. All the times of the day and year = various states according to the variations of the light of Heaven.
5 1 22-. The states of the re-birth of each Sensuous, and of each thing in the Natural and Rational, have their progressions from beginning to end . . . and then they commence from a certain new beginning . . .
. The periods of the first state are from truths to
goods . . . After (regeneration) charity . . . becomes the beginning, and from it new states commence, which proceed in both directions — towards what is more in- terior, and also towards what is more exterior. Ex.
state
12
State
[A.] 5146. In the interior Heaven there is no idea of interior and exterior . . . but there is the idea of more perfect or more imperfect state ; for interior things are in a more perfect state than exterior ones . . .
5159. The last of the state. Sig. and Ex. . . By the last of a state is meant when a prior state comes to an end, and a new one begins. A new state begins in a man who is being regenerated, when the order is changed . . .
^ With every man, whether being regenerated
or not, there come forth changes of state, and also in- versions ; but in one way with those being regenerated, and in another with those not being regenerated. With (the latter) these changes or inversions are from (natural) causes. Ex. But with (the former) the changes or inversions are from spiritual causes . . , and when the man begins to be affected with what is good, he is in the end of the prior state, and in the beginning of a new one.
5221. In that new state. Sig. and Ex.
5229. (Perception) concerning the state of disjunction. Sig. and Ex.
5244^. When the state is full, that is, when all things in the Natural are prepared to receive the influx from the interior . . .
5246-. The state of temptation relatively to the state after it, is like the state of a pit or prison. Des. This state, when presented to view in the other life — where all spiritual states can be exhibited to the sight — appears like a mist exhaled from unclean places . . . But when the state of temptation ceases, the mist is dispersed . . . The change of this state is signified by Joseph's polling himself, and changing his garments. (Another comparison.)
5265. The states of the multiplication of truth in the interior Natural. Sig. and Ex. (And in the exterior Natural. 5266.)
52706. The state called "desolation." Ex.
5275. States of providence. Sig. and Ex.
5280-. The last state of desolation. Tr.
^. This is the first state, and is called the state
of reformation. Ex. Most in the Church are introduced into this state . . . yet few are regenerated . . .
5339. The first states when truths are multiplied into series. Sig. and Ex.
5343-. The series themselves ... are varied according to the changes of state.
5360. The subsequent states of desolation. Sig. and Ex.
5457. A new state is here described.
5466. The end of this state. Sig. and Ex.
5531. Every such General . . . has its receptacle, within which it can . . . vary its forms, and change its states.
5605-. Motions in the other life, and progressions, are nothing else . . . than changes of the state of life. Ex.
'. In that World there are neither spaces nor
times ; but states of life instead. In externals, these
states produce a vivid appearance of progressions and motions.
5658. Truths according to the state of each. Sig. and Ex.
5705. The change of state of each among themselves. Sig. and Ex.
. 'To be amazed ' = an unexpected and sudden
change of the state of the thoughts.
5773-. When the state (in regeneration) is changed, and becomes inverted, there is mourning ; for they are then let into temptation . . . Eep.
5792. That the associates . . . should return to their former state. Sig. and Ex.
5807-. Love is the Harmonic resulting from changes of state and variations in the forms or substances of the mind . . . Thus love is the Divine which inflows into the forms, and disposes them, so that the changes of state, and the variations, may be in the harmony of Heaven.
5851. The Spirits are changed according to the man's states, that is, those of his affection . . .
588 1 6. The commotion which then comes forth, manifests itself by anxiety arising from a change of the former state . . .
5962". How the case is with the state of life of Spirits and Angels. . . This state in Heaven is that Spirits and Angels have their morning, midday, and evening, and also twilight, and morning again. Ex.
^. No one state is exactly like another to eternity ;
nor does one Spirit or Angel pass through changes of state like those of another . . .
5963. The varying states in the other life are accord- ing to the perception of good and truth, thus according to the perception of the Lord's presence . . .
6096. The state and quality of the spiritual life which had been in the Natural from the Spiritual. Sig.
. All numbers in the Word=the state and quality
of the Thing treated of.
61 10. This state is signified by 'famine.'
. See CH.A^G'E-mutare, here.
6129. The full term of this state. Sig.
6130. Desolation after the full term of this state. Sig.
6144^. By desolations and temptations, states contrary to heavenly life are perceived, and there is induced a sense of the happiness of the heavenly life . . .
6175. The entire state of the Thing represented by Jacob, and its quality. Sig. and Ex.
6176. The state just before regeneration. Sig. 61956. The separation (of Spirits bound to me was
affected by) changes of state of the affections.
6285. The greater the extension is, and the more it is according to heavenly order, the more perfect is the state.
63156. I have frequently perceived these elevations (into a more interior light), and at the same time the changes of state as to the affections and as to the thoughts.
6326^. These variations (of the form of the mind)
state
13
State
coine foitli according to the changes of state of the affections.
6335-. The states of intelligence and wisdom (in
Heaven) are varied according to the lights. Examp.
6368-. For all the states which a man has acquired (here), are retained (there), and are infilled. With the good, the good states are retained and infilled with good, and through these states these are elevated into Heaven ; and with the evil the evil states are retained and infilled with evil, and through these states they fall down into Hell.
6448. What would befall everyone when in such a state. Sig. and Ex.
^. By the sons of Israel, or the tribes named after
them, are described all the states of the Church as to goods and truths ; thus as to the spiritual life of every- one within the Church.
6508. A full state. Sig. and E.\.
6537. The first state, where there is the good of truth. Sig. and Ex.
66o2«. The reason distance is perceived (there), is from the state of the affection of truth and good : in proportion as the state of one Society dirt'ers from the state of another, the Societies appear far apart.
661 1. As to the changes of the state of man's life, it is inconstant, and is carried upwards and downwards, that is, towards Heaven and towards Hell. But they who suffer themselves to be regenerated, are continually being carried upwards, thus into more interior heavenly Societies. Ex.
6618-. An Angel spoke with them by means of changes of state. 7077.
6645. 'To die ' = the end of a former state and the beginning of a new one.
. The state of the Church, such as it is now, is
described in what follows ; also the state of its external.
-. The Church with man undergoes new states
by turns ; for as a man is strengthened in the truth of faith and good of charity, he is introduced into other states ; and the former state serves as a plane for the following state, and so on continually.
6717. This is the first state with the man who is being regenerated. Des.
". These are the two states (of regeneration)
which are meant by the origin of truth from good, and theii' conjunction. But the truth conjoined with good, here signified, is not such as is received by man in the first state. Ex.
6747. It is the second state which is here described. The first state was a state of immission among evils and falsities. This second one is a state of the insinuation of the good of the Church.
6750. It is the third state which is described in this verse. 6752.
6755- While these states lasted. Sig.
6772. Here begins the fifth state of the progi-ession of the law Divine in the Lord's Human ; in the relative^ sense, of the progression of the law Divine with the man who is being regenerated ; which is one of separa-
tion from falsities, and of adjunction with the truths ot simple good.
6798. After many changes of state. Sig.
68o6e. Those Angels and Spii-its who are similar as to states of life, appear to be near each other ; and thus Know each other ; whereas those who are unlike as to states of life, appear to be far from each other, and thus do not Know each other. In a word, in the other life, likeness of state causes them to appear present and to be Known ; and unlikeness of state causes them to appear absent and not to be Known.
6843. There is no other access to the Divine, because it is above the things of place and time, and is in those things with man which are called states ; namely, states of love, and states of faith ; thus states of each faculty of the mind ... By these, man can approach the Divine. Tr.
6983. In Heaven, instead of space and time, there are states . . . But in the Divine which is above the Heavens, there is . . . not even state ; but instead of space there is infinity, and instead of time, eternity.
7077. Every change of state contains infinite things, and also every least part of it.
7i86'^. For evils and falsities cannot be removed, and goods and truths be insinuated in their place, except by many changes of state.
7218. So long as they are in this state (of infestation) they are as it were in hard service.
^. When Spirits have the state of evening and
night, their thought is in a forced state . . . But when they have the state of morning and midday, their thought is in a free state . . .
7246. They so appear (on the two opposite sides of Venus) according to the states of their life ; for the state of life presents all the appearance of place and space.
7284. The state and quality of the law from the Divine ... as it was among those of the Spiritual Church at the first time of visitation. Sig. and Ex.
7285. The state and quality of doctrine. Sig. 7298^. Hence (the spiritual sight) can admit influx
from Heaven according to the states of the Things.
7308. Influx according to the state (of falsity in which the infesters were). Sig. and Ex.
8. For everything has its own state, in which,
and according to which, it is.
7337. Hence all Divine miracles I'epresent states of the Lord's Kingdom.
^. It is according to order that states of aS"ection
and thought cause the idea of place and distance (there) ; and that they appear to be distant from each other in proportion as they are in a diverse state , . . Magicians abuse this law ... by inducing on others changes of state, and thus translate them now on high, and now into the deep ; and they also cast them into Societies in order that they may serve them as Subjects.
7346. The end of that state after truths were falsified. Sig.
state
14
State
[A.] 7358^. The diversity of state causes (the Spirits of the different Earths) to appear separate from each other, either to the right or to the left, at a greater or less distance.
7381^ In the ideas of the Angels there is nothing from time and space, but instead of them there are states. Ex.
*. But the light from the spiritual Sun is Divine
truth, and the heat is Divine good ; and from these there come forth with the Angels ideas of states ; states of intelligence and of faith, from Divine truth ; and states of wisdom and love, from Divine good. The variations of these states with the Angels are the things to which correspond the states of light and shade (here), and also those of heat and cold.
7465. That there may be an end of that state as to the falsities of malevolence. Sig. and Ex.
. Every miracle done in Egypt = a peculiar state
into which come those in the other life who are in falsities, and infest. There are ten states into which they come in succession, before they are completely stripped of all truth, thus before they are cast into Hell. 7795'-
7541*. Besides, in the other life man enters new states, and undergoes changes. Ex.
7715. A full state. Sig. . . By a full state is meant an entire state from beginning to end : for every state lias its beginning, its increasings, and its maximum ; and this full term is what is meant by a full state ; and is signified by 'three days.'
7827. That this state is the principal one of all the states. Sig. and Ex.
7828. The beginning from which are all the sequent states to eternity. Sig. and Ex.
7831. A state of initiation of the interiors. Sig. and Ex.
7839. A full state. Sig. and Ex. . . It is called a full state when the good is such that there is nothing wanting for receiving the influx of innocence. Ex. . . But the state is not full when truths have not yet qualified good, so as to make it capable of receiving a corresponding state of innocence. This state becomes full for the first time when truths are regarded from good ; and it is not as yet full when good is regarded from truths. In the latter state are those being regenerated ; in the former one are those who have been regenerated.
7857. These two states (of regeneration) are accurately distinguished in the Word ; for the reason that man cannot be in both states at once. He who is in the first state cannot enter into the second until he has been regenerated ; and he who is in the second state must not betake himself to the previous one ; (for he then) re- lapses into the state of faith . . . and also beyond it. Sig.
7860. The duration of this state before a state of illustration in Heaven. Sig. and Ex.
'K These two states are entirely different, as are
the state of the means to an end, and the state of the end. "When the state of the end has come, the things contained in the state of the means will have been passed through.
7861. A state of means to the end through tempta- tions. Sig. and Ex.
7898. Because there was then a state of charity and faith, through which there was separation from those in evils and falsities. Sig.
7900. In the beginning of a holy state. Sig. and Ex.
7906-. This fermentation or combat, comes forth especially when the state with man is turned . . . For the state has not been purified while the man acts from the truth of faith ; but it has been purified when he acts from the good of charity ; for he then acts from the will.
7966. The first state, of truth from good, in which there is nothing of what is false. Sig. and Ex.
. The second state is describeil in a subsequent
verse . . . These are the two states in which those of the Spiritual Church, when in good, are kept by the Lord : the first, that from the good which is of the will they see and think truth ; the second, that from this marriage of good and truth, they produce truths, which, by willing and doing them, again become goods ; and so on continually.
7972. The first state of departure, and its quality. Sig. . . For the journeyings of the sons of Israel = states of life and their changes from the first to the last.
7984. The quality and state (of the infestations). Sig. and Ex.
2. When they have a full state of remains, they
are elevated into Heaven. Ex.
^. What is meant by a full state. . . Everyone
has a certain measure . . . which is filled in the other life . . . This state is what is meant by a full state, and is signified by 'thirty.' (See Measuiie, here.)
8053. In the beginning of a new state. Sig.
8103. The second state after they were delivered. Sig.
. For the journeyings and encampments of the
sons of Israel, after they had gone forth from Egypt = the spiritual states of those who have been delivered by the Lord. The changes of states are signified by the journeys from one place to another, and their stay there.
8108. By these things was represented the state of Heaven ; for there are perpetual variations and changes of state there ; because the Angels are continually being perfected, which cannot be done without perpetual changes of states. Ex.
8143. A change of state into evil with those in falsities from evil. Sig. and Ex.
8325. It is the states of truth and good ; and, in the opposite, of falsity and evil, which are represented (there) by heights and depths. Ex.
8328. A state of good from the Divine. Sig. and Ex.
8367. A state of illustration and affection, thus of consolation after temptation. Sig. and Ex.
8397. What is successive of life as to states of tempta- tions. Sig. For those of the Spiritual Church . . . are led from one temptation into another.
8421. At the end of each state. Sig. and Ex.
8422^. This disposition (of goods) is effected by the Lord at the end of each state, which is signified by 'the sixth day. '
state
15
State
8426. That at the end of the prior state there is a revelation that they are delivered. Sig. and Ex.
. See Evening, here.
\ In the Spiritual World there are perpetual
changes of state ; and all there pass through them. The reason is that they may be constantly perfected ; for without changes of states . . . they would not be perfected. The changes of states which succeed each other in order like the times of the day and of the year, never return exactly the same . . . The beginning of every state corresponds to morning on earth . . . and the end of every state, to evening . . .
8427. That in the beginning of a new state there is the coming of the Lord. Sig. and Ex.
8431. That at the end of the state good will be appro- priated through delight. Sig. and Ex.
. For a state of morning (there) is when spiritual
good is in clearness . . . and a state of evening is when natural good is in clearness . . .
8432. That in the beginniug of a new state they will have as much good as they can receive. Sig. and Ex.
8439. A state of reception and of application to use. Sig. and Ex.
S451. The end of the state. Sig.
8454. The beginning of a new state. Sig.
8494. 'Rest' = a state of peace, when there is no temptation.
8505^. These two states (of regeneration) are the in- verse of each other ; for in the former state truth dominates ; and in the latter, good ; or, in the former state, the man looks downwards or backwards ; and in the latter, upwards or forwards. When a man is in the latter state ... he is no longer allowed to look back, and to do good from truth . . . Sig.
8506. 'Six days ' = states of combat and labour ; here, a state of the reception of truth, that is, a state when good is acquired through truth ; for in this state there are labour and combat. In this state, man is let into temptations . . . But after this state, there is a state of the conjunction of good and truth, thus a state of rest even for the Lord. It is this state which was re- presented by the rest on the seventh day. . . This state is the one meant by the sedond state, mentioned in 8505. 8510. 88882.
8510°. This state is the state of Heaven . . .
8516. That up to the end of the former state. He gives, through truth, so much of good that conjunction may afterwards be effected, Sig. and Ex.
8517. A state of peace, in which the conjunction of good and truth is effected by the Lord ; for all conjunc- tion of these is effected in that state. Sig.
8518. That we are to remain in this state. Sig.
8539-. The prior state (of regeneration) is signified by the six days which precede the seventh ; and the latter state, by the seventh day. (Thus) the prior state was represented by the journeyings of the sons of Israel in the wilderness for forty years ; and the latter state by their introduction into the Land of Canaan. 8657.
8560. The Divine Providence . . . continually leads
to salvation, and this by various states ; now glad, now sorrowful ; which states man cannotpossibly comprehend ; yet all are profitable to his life to eternity.
8615. When the state of combat with the falsity from interior evil ceased. Sig. and Ex.
8643-. I^'of this is the second state (of the man of the Spiritual Church), which comes forth after he has undergone temptations. For while he acts from truth, he is tempted . . . but when the truths with him have been confirmed, they are reduced into order by the Lord, and (then) he enters the second state, which is, that he wills truths and does them . . .
S648. The separation (of good which is from the Divine) hitherto relatively to the state of those of the Spiritual Church. Sig. and Ex.
. For in their first state, good does not appear,
but only truth. . . In the first state, the action is from truth, not from good ; but in the second, from good. In the first state, good is as it were absent . . . But in the second state, when good is acted from, good is present. ^Ex.
8657. The conjunction (of good) in the state before regeneration while there are temptations. Sig. and Ex.
8658". When man is in the prior state, namely, when he acts from truth ... he is in a state of undergoing temptations. Through these, he is successively brought to the second state, namely, that he acts from good, that is, from charity and its affection. When, there- fore, he comes near this state, he is said to ' encamp at the mount of God,' that is, at the good from which he afterwards acts.
8665. A mutual Divine celestial state. Sig. and Ex.
8685. The disposition by truth Divine with those of the Spiritual Church in the state before [the action is] from good. Sig. and Ex.
-. In both states (of regeneration) man is led by
the Lord, but in the first one through immediate influx ; and in the second one, through influx both immediate and mediate. Rep. 8690-,Ex.
8686. The first state (of regeneration) is described in these words.
8687. In every state, interior and exterior. Sig. and Ex.
8690-. It treats here of the first state— that in which man is before regeneration— which is that he does what is good from obedience, and not yet from affection . . .
87026. In such a state are they who are led by the Lord through good. Des.
8722. That those of the Spiritual Church shall be led to a state of good. Sig. and Ex.
8731. In the preceding verses it treated of the prior state of those of the Spiritual Church when being re- generated, namely, when they are led by the Lord through truth. To this state succeeds another, which is tha^t they are led by the Lord through good. This change of the one state into the other is what is described in this chapter by [the doings of] Jethro.
8750. The fulness of the state. Sig. and Ex.
. Every state has its beginning, its progression,
and its end. When a state arrives at its end, it is full,
state
16
State
and is called the fulness. In the other life, all things are measured by the progressions of state, and their successive changes from the beginning to the end . . . Hence, in Heaven, instead of times there are states. Yet as in the inmost sphere of Heaven there is a certain progression according to the Divine heavenly form . . . and as, according thereto the states of all in Heaven undergo changes, the Angels are alternately in the good of love, the truth of faith, and obscurity as to both. It is from this that there is a correspondence of the states there with the times (here). Enum.
[A. 8750]^. There are in general two states of life, namely, a state of thought . . . and a state of affection . . . The state of thought relates to the truth of faith ; and it is this state which is enlightened by the light from the Sun of Heaven . . . whereas the state of affection relates to the good of charity ; and the heat of the will ... in man is from the heat of that Sun. Hence it may be evident how the case is with states and their changes in the other life ; and what is meant by the fulness of the state which is signified by 'the third month.' The state here, of which fulness is predicated, means the prior state which those of the Spiritual Church had undergone. . . And now the second state is described.
8753. 'They came to the wilderness of Sinai' = a state of good in which the truths of faith are to be implanted. Ex.
8755. What is continuous of life from the prior state. Sig. and Ex.
8772**. How the case is with the two states with the man being regenerated. Ex. anil Refs.
8805^. With those of the Spiritual Church there are two states, a prior one when, through truths, they are led to good ; a posterior one when they are in good, and, from it, in truths ; here, when they are in good in which truths are to be implanted, which state is a middle state between the prior and the posterior one. Tr.
8812. A state when in good. Sig. and Ex.
8813. A Divine state in which there is revelation. Sig. and Ex.
8814. A Divine state relatively to those who will receive. Sig. and Ex.
8815. The heavenly state which is around. Sig. and Ex.
8898. The consequent state of life in Heaven. Sig. and Ex.
9135. The prior state is when the man is led by means of the truths of faith to the good of charity ; the posterior state is when he is in the good of charity and thence in the truths of faith. Through the prior state, man is introduced into the Church, in order to become a Church ; and when he has become a Church, he is in the posterior state. The goods and truths with him in the posterior state are signified by 'flocks ;' but the truths and goods with him in the prior state, by 'small cattle,' 9227-,Ex.
9212^. The garments of Angels and Spkits are varied according to the changes of the state of faith or truth in which they are . . .
9226. The first state with truths. Sig. and Ex.
9227. The beginning of the following state, when the life is from good. Sig. and Ex.
9229. The state of life then from good. Sig. and Ex.
9230-. The good which man does in the first state (of regeneration) is called the good of faith ; but the good he does in the second state ... is called the good of charity . . .
9261-. For the spaces and times (there) are states ; and hence distances are diversities of states. But still, before the external sight there, states appear as spaces, and their diversities as distances. Refs.
9272. 'Six years thou shalt sow the land' = the first state when the man of the Church is being instructed in the truths and goods of faith.
9274. 'In the seventh thou shalt let it rest' = the second state, when the man of the Church is in good, and thus in the tranquillity of peace.
*. In the Word, especially the prophetic one, the
one state and the other are distinctly described.
. The second state is described (in Matt.xxiv.
16-18 ; Lukexvii.31,32) ; and that from it no one is to return to the first state. Refs.
*. That these states are distinct, is involved (in
Deut.xxii.8-12 ; Lev.xix. 19), for by these commands is signified that he who is in a state of truth cannot be in a state of good, that is, in the second state ; nor con- versely. The reason is that the one state is the inverse of the other ; for in the first state the man looks from the world into Heaven ; whereas in the second state he looks from Heaven into the world ; for in the first state truths enter from the world through the Intellectual into the will, and there become goods, because of love ; whereas in the second state the goods thus produced go forth from Heaven through the will into the Intellectual, and appear there in the form of faith.
9278. A state of labour and combat when in external delights which are to be conjoined with internal ones. Sig. and Ex.
9279. A state of good when in internal ones. Sig. and Ex.
92S1. The state of life of those who are in truths and goods outside the Church. Sig. and Ex. 9288. A holy state. Sig. 9291. From the beginning of a new state. Sig.
9295-. The second state of deliverance from damnation, which was a state of the implantation of truth in good. Sig. (by the second feast.)
9301. That the good of innocence of the posterior state is not to be conjoined with the truth of innocence of the prior state. Sig. and Ex.
9326. Even to a full state. Sig.
9346^. Therefore they who are in a state of Hell cannot be transferred into a state of Heaven. Sig. . . 'The great gulf = the opposition and contrariety of the states of life.
9383. The things in the Word which are of life in a spiritual and in a natural state. Sig. and Ex. . . It is said in a spiritual state and in a natural state, because with every man there are in general two states ; one.
state
17
State
wliich is peculiar and proper to the internal man, which is called the spiritual state ; and the other, which is peculiar and proper to the external man, which is called the natural state. Ex.
9406". The successive states of the Church in this Earth as to the reception of truth Divine . . . are meant by the statue seen by Nebuchadnezzar. Enum.
9422. 'To sit' in a place = to remain in one's state.
9431. 'Six days' = while in a state of truth. . . For there are two states (of regeneration) ; the first is called a state of truth ; and the second, a state of good. Ex. . . . When man is in the state of truth, he is outside Heaven ; but when he is in good, he is in Heaven, thus is introduced to the Lord. Moreover, when man is in the first state, he is in labour and combat ; for he then undergoes temptations. But when he is in the second state, he is in rest and the tranquillity of peace. The former state is that wliich is represented in the Word by the six days which precede the seventh ; and the latter state by the seventh day. Refs. 9509". 9845.
9579. The spirit is not led through spaces, but through variations of the state of the interior life . . . and approaches are effected according to the agreements or likenesses of the states ; for agreement or likeness of state conjoins, and disagreement or unlikeness disjoins. 9967.
9603. A similar state of the Thing for all the truths. Sig. and Ex.
9642^. All states of the good of love and truth of faith are signified by 'the four corners of the earth ;' states of the good of love, by the corners of the east and west ; and states of tlie .truth of faith, by those of the south and north.
9648. There are four states to which correspond the four quarters in the world. Enum.
9787. (Perpetual influx from the Lord) constantly in every state. Sig. and Ex.
9927. In every state of good and of truth in worship. Sig. and Ex.
. For all things which belong to motion, as walk- ing, etc. =a state of life. Refs.
9952. Such a state of the Divine good in the Spiritual Kingdom. Sig. and Ex.
. 'To put on' = to induce the state of the thing
which is represented by the garments.
10057. 'The second ram' = the following state, which is of Divine truth proceeding from the Lord's Divine good in the Heavens.
*. (Thus) there are two states with a man who is
being regenerated ; the first, when the truths of faith are being implanted and conjoined with the good of charity ; the second, when he speaks from the good of charity through the truths of faith, and acts according to them ; thus the first state is from the world through the natural man into the spiritual, thus into Heaven ; and the second is from Heaven through the spiritual man into the natural, thus into the world. . . This circle is the circle of the regeneration of man . . . 10060, Ex. 10076.
^ (So) the first state of the Lord's glorification
VOL. VI.
was to make His Human Divine truth, and to unite it with the Divine good which was in Him ; and the second state was to act from Divine good through Divine truth ... By the sacrifice from the bullock, and the burnt- offering from the first ram, the first state is described ; and by the infilliugs of the hand from the second ram, the second state ; and, lastly, by the sacrifice from the bullock, and the burnt-offerings, is signified its con- tinuity. 10076.
10076®. The first state (of glorification, or of regenera- tion) is described by, 'In the beginning was the Word, and the Word was with God, and God was the Word ; ' and the second state, by 'all things were made by Him, and without Him was not anything made that was made.'
10114. The spiritual and celestial goods which had not been conjoined to the new state. Sig. and Ex.
-. A new state is every state of the conjunction
of good and truth, which is when a man who is being regenerated acts from good . . . There is a new state also when those in Heaven are in the good of love . . , There is a new state also when an old Church ceases, and a new one begins. All these new states are signified by 'morning.'
10132. The good of innocence in every state. Sig. and Ex.
10134. The removal of evils through the good of innocence in a state of love and the derivative light in the internal man. Sig. and Ex.
^. For in the Heavens the states vary as to love
and the derivative faith, as in the world the times vary . . . ^Ex.
®. The man who is being regenerated, and also
the man who has been regenerated, also undergoes variations of state as to love and as to faith, through elevations towards interior things, and depressions to- wards exterior ones ; but few ai-e capable of reflecting upon it . . .
'^. These states are meant by ' morning, ' 'midday,'
etc. . . as are also the states of the Church . . .
^. The Church in general is circumstanced as is
man in particirlar ; his first state is a state of innocence . . . his second is a state of light . . . his third state is when he begins to love the world and self . . , and his fourth and last state is when he does not care for truths, and still more when he denies them. Such states are also the states of every Church from its beginning to its end ; its first state is a state of infancy, thus of inno- cence, and consequently of love to the Lord ... its second state is a state of light ; its third state is a state of light in obscurity . . . and its fourth state is a state of no love and thence of no light, which is its 'night.' 111.
10135. The like in a state of light and love in the external man. Sig. and Ex.
2. With the Angels, there is a continual succession
of such states ; and they are continually being perfected through them. These variations come forth . . . from the state of the interiors of the Angels themselves ; for, like men, they desire to be in their internals at one time, and in their externals at another. Ex. . . This is the origin of the variations of the states of the Angels. The reason they have such states, and such variations,
B
State
State
is that the Sun of Heaven is the Divine love itself ; and therelore the heat which proceeds from it is the good of love, and the light is the truth of faith. 10200.
[A.] 10184''. That he who is in good, which state is the state of the regenerate man, must not return into a state of truth, which was his prior state when being regener- ated, for in this state man is led by means of truth to good, thus partly by himself; whereas in the posterior state . . . man is led by good, that is, by the Lord by means of good. Sig.
10200. When the state of love is in clearness. Sig. and Ex.
10225. A state of intelligence of truth and good. Sig. and Ex.
. From his first infancy to extreme old age, man
undergoes man}' states as to his interiors, which are states of intelligence and wisdom. The first state is fiom birth to tlie fifth year : this state is a state of ignorance, and of innocence therein, and is called in- fancy. The second state is from the fifth to the twentieth year : this state is a state of instruction and knowledge, and is called childhood. The third state is from the twentieth to the sixtieth year, which state is a state of intelligence, and is called adolescence, young manhood, and manhood. The fourth and last state is from the sixtieth year and upwards, which state is a state of wisdom, and of innocence therein. 111.
^. While the first state lasts, the interiors are
being formed. Ex.
■*. The second state is not as yet a state of intelli- gence. Ex.
^. But the third state is called a state of intelli- gence. Ex.
^. And the last state is a state of wisdom, and of
innocence in wisdom ; and exists when the man no longer cares to understand truths and goods, but to will and live them ; for this is to be wise. Ex.
'. From the succession of these states, the man
who is wise can see the marvellous things of the Divine Providence, which are that a prior state is continually a plane for those which follow . . .
10413-. The states of Spirits and Angels vary as to love and faith, just as the times of the ilays and years vary as to heat and light . . . 10605.
10536. Their garments vary according to the changes of their state as to truths. H. 181, Des.
10605. In Heaven they do not think of time, but only of changes of state as to the aff"ections and derivative thoughts . . .
10656. A holy state t'len from the appropriation of Divine truth purified from evil and the falsities of evil. Sig. and Ex.
10658. A new state. Sig.
10702. The state of the external when the internal from the Lord iuflowed, and it received information. Sig. and Ex.
. With men there are two states as to the things
of the Church, worship, and the W^ord : some turn themselves to the Lord . , . some to themselves . . . (The former) receive influx and are in illustration, and thus in the perceiition of truth inwardly . . . But the
latter can receive no influx . . . and are in thick dark- ness concerning all things of the Church, worship, and the Word. Sig.
10729. 'Six days shall work be done' = the first state of the regeneration of man . . , (and of) the glorification of the Lord's Human.
. For man has two states while being regenerated :
a prior one when he is in truths, and through truths is led to good ; and a posterior one when he is in good, and from good sees and loves truths. In the prior state, man is indeed led by the Lord, but through his own proprium ; for to act from truths is to act from the things which are with man : but to act from good is to act from the Lord. Further ex,
10730. 'In the seventh day there shall be holiness to you, the sabbath of a sabbath to Jehovah ' = the second state of the regeneration of man, when he has conjunc- tion with the Lord ; and, in the supreme sense, the union of the Lord's Human with the Divine Itself. Ex.
10734. I was brought to another Earth ... by changes of the state of my mind . . . For a Spirit is brought from place to place in no other way than by changes of the state of his interioi's, which changes, however, appear to him like . . . journeyings. These changes lasted with me continually for about ten hours, before I arrived from the state of my life at the state of their life ... To successively change the state of the mind in this way so as to ap[iroach to the state of another who is so distant, can be done by the Lord alone. 10783.
H. 154. On the changes of state of the Angels in Heaven. Cha[)ter.
156. Together with the state of their interiors . . . the states of the various Things outside them are changed also. 190.
157. Every Angel passes through such changes of state, and also every Society in general ; but one difi'er- ently from another . . . one being in his clearness and delight, while another is in his obscurity and undelight; and this within the same Society ; and also in one Society otherwise than in another ; and in the Societies of the Celestial Kingdom otherwise than in those of the Spiritual Kingdom. Ex.
158. Three reasons why there are such changes of state there. Ex.
159. How the Lord as a Sun appears to (the celestial) Angels in their first, second, and third states. Des.
-. This was the fourth state to those in the
Celestial, and the first to those in the Sj)iritual Kingdom ; so that the changes of state m both Kingdoms alternate by turns in this way ; but not in the whole Kingdom, but in one Society after another ; and these alternations are not stated, but come more slowly or quickly unknown to them.
'^. The Sun ... so appears according to tlie suc- cessive progressions of the states with them ; for the Lord appears to everyone according to the quality of hif state . . .
160. In their last state — which is when they are in their proprium — the Angels begin to be sad . . . birt they are in the hope of returning into their pristine state, and thus as it were again into Heaven ; for Heaven to them is to be withheld from proprium.
state
19
State
167. V>y eternity, tliey perceive infinite state.
192. All progressions (there) are effected by changes of tlie state of tlie interiors. Refs.
193. Ajiproachings (there) are likenesses as to the states of the interiors . . .
312^. For after death everyone's state of life is at first such as it had been (here) . . .
356'-. Thus is the state changed (by death). Ex.
457. This is the first state of men after death. Ex. 49 1, Chapter.
491. There are three states which man undergoes Jtfter death . . . The first state is that of his exteriors ; the second state is that of his interiors ; and the third state is that of his pjreparation. Man undergoes these states in the World of Spirits. But there are some who do not undergo the?e states . . . M.47a.
493. The first state of ni;in after death is like his state (here) . . . D.5099.
494". Married partners are not separated until they finter the second state.
498. The first state of man after death lasts with some for days ; with some for months ; and with some for a j-ear, rarely longer ; according to the agreement or dis- agreement of the interiors with the exteriors . . .
499. On the second state of man after death. Chapter.
511. The separation of evil from good Spirits takes place in this second state ; for in the first state they are together . . .
512. On the third state of man after death^ which is the state of the iiistruetiou of those who come into Heaven. Chapter.
. With those who come into Hell, their second
state is also their third . . .
N. 172-. 'The last state worse than the first' (Matt. xii.45) = profanation.
J. 12*. A form which does not consist of various things is not a form, because it has no . . . changes of state.
32. In his first state, a Spirit is not aware that he is attached to a Society. . . He goes hither and thither . . .
L. 35^. The Lord's two states : of humiliation or exinanition, and of glorification or unition with the Divine called 'the Father.' Ex. T. 104, Gen. art. Can. Redeemer vi.
48. As the life of man is various according to his states - . . Enum.
S. 12. The successive states of the Church as to the understanding of the Word. Sig.
F. 31. In the first state (of regeneration), before <'.harity is perceived, faith appears to them as if in the first place, and charity in the second ; but in the second state, when charity is perceived, faith comes into the second place, and charity into the first. The first state is called reformation ; the second state is called regener- ation. AVhen man is in this state, wisdom increases with him daily, and good daily multiplies truths, and fructifies them. Further des.
W. 7". A spii'itual idea derives . . . everything from state. State is predicated of love, life, wisdom, affec-
tions, the derivative joys ; in general, of good and of truth. T.30.
70. Instead of spaces, there are such things as relate to states of love ; and instead of times, sucli things as relate to states of wisdom.
73-. Instead of days, weeks, months, etc. there are states of life ; and by these a distinction is made which cannot be called a distinction into times, but into states. Hence . . . when time is mentioned, the Angels i)e!ceive state instead of it ; and, when state determines time, time is only an appearance ; for delight of state causes time to appear short ; and undelight of state causes time to appear long ; from which it is evident that time there is nothing but quality of state. It is from this that liy hours, days, weeks, months, and years, in the Word, are signified states, and their progressions in series and in the complex . . .
loi^. The correspondence is plenary, provided that for the motion of the Earth you substitute the change of state of the Angels.
209*^. Affection and thought, charity and faith, will and understanding, are like love and wisdom in this : that they do not exist outside of subjects which are sub- stances ; but are states of subjects or substances. 210. 2246. 291^.
304. As there is such a progression from primes to ultimates of the fibres and vessels, there is a like pro- gression of their states. Their states are sensarions, thoughts, and affections ; and these also pass from their primes where they are in light, to their ultimates where they are in shade . . .
P. 83. The first state of man, which is a state of damnation. Ex.
■*. The second state of man, whicli is a state of
reformation. Ex.
^. The third state of man, which is a state of
regeneration. Ex.
124'^. The Lord does not change the state of any part, or of any Thing in particulai-, except suitably to the whole form.
164^. Everyone in his place has his state distinct from the state of others . . .
187. It i.s granted to man to see the Divine Providence . . . in a spii'itual state, and not in his natural state. Ex.
1956. Goods and truths are changes and variations of the state of the forms of the mind . , .
202^. Every change and variation of the state of the human mind, changes and varies something in the series of the things present and consequent . . .
279''. Affections are mere changes of the state of the purely organic substances of the mind ; and thoughts are mere changes and variations of the form of those sub- stances ; and memory is the iiei-manent state of these changes and variations. ". 319.
298. Every man, when he becomes a Spirit ... is in- tromitted b.y turns into the two states of his life : tlie external, and the internal. Des.
-. I have seen Spirits let into these alternate states
two or three times witliin an hour . . . Yet tlKy were
state
20
State
not williiii^ to remain in a rational and moral state ; but turned themselves of their own accord back to their internal state, which was sensuous and insane . . .
[P.] 338*. This belief is from ignorance of the spiritual state, which is quite different from the natural state. Ex. The spiritual state is that of man after death.
R. 257. That the states of life of all, in general and jiarticular, are completely hidden. Sig. 262. E.299. 300.
259. Who has power to know the states of life of all in Heaven and on earth ; and to judge everyone accord- ing to his state ? Sig. 267. E.303.
262. For the Lord alone sees the state of everyone from iumosts to outmosts . . . E.299-. 304.
274. 'To receive the Book and open it' = to explore tlie states of all, and to judge everyone according to his state. 2S0. 295.
947-. Therefore the Angels cannot measure the times and spaces there any otlierwise than by states, as these advance, and are changed . . .
M. 10^. (Thus) the joys of Heaven . . . ai-e not of place, but of the state of man's life ; and a state of heavenly life is from love and wisdom ; and, as use is the containant of these two, a state of heavenly life is from the conjunction of them in use. . . Moreover . . . place there is not place, but an appearance of place according to the state of love and wisdom, or of charity and faith. Ex.
47a. There are two states into which man enters after death : an external, and an intei'nal. He comes into his external state first, and afterwards into his internal one. While he is in the external state, a married partner meets and recognizes his consort, if both have died ; and, if they have lived together in the world, they associate together, and for some time live together ; and, while tliey are in this state, the one does not know the inclination of the other to himself . . . But after- wards, when they come into their internal state, the inclination manifests itself ... If a man has had more wives than one, he conjoins himself with them in order, while he is in the external state ; but, when he entei's the internal state ... he either adopts one, or leaves all . . . The case is similar with a woman who has had more husbands than one . . .
78'-. The way was shortened and anticipated liy the changes of state induced on our minds . . .
I55a^. The husbands said. Our wives know all the states of our minds . . .
184. On the change of tlie state of life with men and women through marriage. Chapter.
185. That the state of a man's life from infancy to the end of life, and afterwards to eternity, is continually being changed. Ex.
-. The changes which take place in the internals,
are changes of the state of the will as to afiections, and changes of the state of the understanding as to thoughts . . .
^ The reason the cli,anges of state of these two
lives or faculties are perpetual with man ... is that there is no end to knowledge, intelligence, and wisdom.
186. The reason the internal form of man is continu- ally changing as the state of his life is changed, is that nothing exists except in a form, and the state induces the form ; and therefore it is the same thing whether it is said that the state of a man's life is changed, or that his form is changed. Ex.
". The reason the state of life, and thence the
form, with man, is continually changing, is . . . that there does not exist the Same, or absolute identity of two things ... It is the same with successives, in that there exists no sequent state of life which is the same as a past state ; from which it follows, that there is a perpetual change of the state of life with man, and consequently a perpetual change of form, especially of his internals.
190. That with both men and women, the states of life before marriage are different from what they are after it. Ex.
191. That the states of life with married partners after marriage are changed and succeed one another according to the conjunctions of their minds through conjugial love. Ex.
380^^. As spaces and times cannot be predicated of love and wisdom, but states instead of them, it follows that the expanse around (the spiritual) Sun is not an extense ; but still it is in the extense of the natural sun . . . T.35".
T. 52-. Order is the quality of the disposition, deter- mination, and activity of the parts, substances, or entities which make the form, whence is the state, the perfection of which is produced by wisdom from its love, or the imperfection of which is moulded by the insanity of reason from cupidity. In this definition, substance, form, and state, are mentioned . . . and the quality of the form is its state, the perfection or imperfection of which results from the order.
77''. The changes of their situation were changes of the state of their mind, which sometimes favoured one side, and sometimes the other.
79^. As this was not their proper state, and therefore after some minutes became tedious and unpleasant, the evil Spirits turned themselves away . . .
105. For in this state God appears to be absent. But after this state comes the other, which is a state of con- junction with God. In this, too, the man acts, but from God . . .
^. That every man who from natural becomes
.spiritual, undergoes two states, and that through the first he enters into the second, thus from the world into Heaven, will be demonstrated (below) ; here only, that in the first state, which is called that of reformation, man is in full freedom of acting according to the Rational of his understanding ; and that in the second, which is a state of regeneration, he is in a like freedom, but he then wills and acts, and thinks and speaks, from a new love, and a new intelligence, which are from the Lord. For in the first state the undeistanding acts the first part, and the will the second ; but in the second state the will acts the first part, and the understanding the second ; but still the understanding from the will, and not the Avill through the understanding. The conjunc-
state
21
State
tion of good aud truth, of charity and faith, and of the internal and external man, is effected in no other way.
io6. Tliese two states are represented by various things in the universe, because they are according to Divine order. . . The first state is represented by . . . the state of infancy and childhood up to . . . young manhood, which is a state of humiliation before one's parents . . . and of information by teachers ; but the second state, by the state of the same person when he becomes his own master . . . (Other representatives stated. )
". These two states are represented also by various
things in the animal kingdom . . . the first state, 'by caterpillars . . . the second, by the butterflies from them.
. These two states are represented also in (plants) ;
the first, when the plant springs from its seed, and is adorned with branches, buds, and leaves ; the second, when it bears fruit, and produces new seeds. This may be likened to the conjunction of truth and good . . . But the man who stops in the first state ... is like a tree which bears leaves only . . . He is also like (the Hebrew) servant who was not willing to be free . . .
281. The successive states after death of those who have confirmed themselves from the "Word in falsities of doctrine . . . (Fully des.)
571, In the first state, which is called reformation, man looks from his natural state to a spiritual one, and longs for it : in the second, he becomes spiritual natural. The first state is formed through truths which must be of faith, and through which he looks to charity ; the second is formed through the goods of charity ; and from these he enters into the truths of faith. Or, what is the same, the first state is one of thought from the understanding ; and the second, of love from the will. When this latter state begins and is progressing, a change takes place in the mind ; for a reversal is effected, because then the love of the will inflows into the under- standing, and acts upon it, and leads it to think in concord and agreement with its love. (Further ex.)
^. A man who has commenced the first state
(here), can after death be introduced into the second ; but he who has not entered into the first state (here), cannot be introduced into the second after death ; thus cannot be regenerated.
. These two states may be compared to ... (A
number of comparisons made.)
580. That everyone can be regenerated according to his own state. Ex.
D. 973. These spheres change exactly according to the changes of their state ; but still all the states relate to one, which is their proper one.
974. All the other states — which are innumerable, and variations — form from that one state families ; and these, houses, cities, and nations . . .
975. Therefore in man and Spirits all the states are regarded in a similar way . . .
2294. This is the reason why the states of Spirits are varied . . .
2402. On states, and the variations of states.
2585. That in the Spiritual World there are states whicli are quite unknown to men.
27206. The variations of general states also have their order ; that is, there is an order of the general states, and the changes are perennial . . .
2920®. There are gyres of states.
3146. On variations of states.
40036. For there are states of persuasions, and states of cupidities.
4164. On the recalling of the states of man. — Evil Spirits can be remitted into the state of their infancy and of childhood . . . (Thus) every state of man returns, and can be brought back ; and his evil states are tem- pered by all his good states.
4224. On states.— A Spirit runs through all possible states, and when he comes into a state which is familiar to himself, he comes into his life . . . and at the first coming of this state, he desires to precipitate himself into the state of his life. As he runs through all pos- sible states, when he comes into contrary states, he is at once either tortured, or fined . . .
4358-. So that there are three states (with hypocrites). Ex.
4384. How the evil states of the upright return (there). Ex.
4403. That all place (there) is change of .«tate. Ex.
^. Thus every state has its own situation, both
within and without the Grand Man.
4481. They were told that man carries with him (there) all his states of good and evil . . . and also that all the states, etc. which occur in the other life, in like manner remain, and this to eternity, so that nothing ever perishes.
4597. How man's [states] of sadness, joy, etc. are caused.
4639. The changes of state as to wisdom and intelli- gence in the inmost and second Heavens respectively. Ex.
4652^. (For) change of place and progressions (there) are states of life and their progressions.
47976. For no one can be kept in an extraordinary state to eternity . . .
4923. When the state of sunset comes to them, the mountains (of Heaven) appear to subside , . .
4945. All in the city were stupified ; for there was a general change of state.
5125. That Heaven is not a place, but a state of life.
5162. The World of Spirits is not a fixed place . . . but is the state in which they are when between Heaven and Hell. Ex.
5163. Up to adult age, man is in the World of Spirits . . . because he is successively in difterent states ... He is also in a varying state in particular, according to the changes of his state ; but these variations are innumer- able.
. All men are in the World of Spirits immediately
after (death), because they are then in a varying state. Ex.
5164. When the man Spirit is in this state, he is in freedom, and goes hither and thither . . .
5165. As man and Spirits have such states successively, many are called forth from Hell, who are with man, and with those recent Spirits.
state
State
[D.] 5J67. Man is in a varying state, and thus in the Woi Id of Spirits, np to adult age : aftenvards he is in either Heaven or Hell ; because his mind is then . . . rarely changed ; although this does occur with some.
5168. Recent Spirits also are in a varying state, or in the World of Spirits ; some for a short time only ; some quite long, according to their state.
5169. Those who are in Heaven or Hell also undergo changes of state continually, which correspond to the times of the day and of the year ; but these states are different from such as are in the World of Spirits.
. That state is called the AYorld of Spirits, just
as a state of good and truth is called Heaven ; and a state of evil and falsity, Hell : these, too, are states.
5623. The Sun, there, is always in the east, and therefore no other variations exist there than those of states of life as to good and truth, which make their periods . . . and therefore they can have no notion of time, but only of state ; although, relatively to duration of state, there is time equally as in the world ; but they cannot have the notion of time from that, because the states do not recur in regular alternatious . . . Nor are they acquainted with spaces, because these are changed variously according to the states of their life ; hence they are the a2:)pearances of states . . .
5627. Still, they have the notion of heat and cold, and also of light and shade ; but not from time, but from the state of their life. They also see all things there as in the world ; but still they do not perceive . them according to spaces, but according to the states of their life.
5646. That walkings [there] are changes of state. Ex.
5647". A book was instantly taken away upon a mountain, (which is done) by placing one's self in the state of another.
5917. That there are two states of man, especially of a learned man. — With men who teach, and who reason about Divine truths, there are two states ; one, while they are teaching and thinking from doctrine ; and another when they are thinking in themselves outside of doctrine. Ex. . . The latter state is the proper state of the man's spirit . . . and therefore after death the man remains such as is his second state, because this state is the state of his life ; but the former state is not proper to the man, because this state is only a state of thought from the memory... J.(Post.)34. E.1145.
6035. A spiritual state relatively to a natural state, Ex.
D. Min. 4690. When they receded . . . malignant Spirits and others succeeded, for the reason that this state of affection was changed . . .
4721. On changes of state ; and that the Angels must be in good and truth in every state.
e. Hence it was evident, how, when man resists
evil and falsity only a little, he can be in a state opposite to them, and in delight.
E. 16. Such an interior state. Sig. and Ex.
. By state is meant a state of affection and the
derivative thought.
23. As all times in the Word = states of life; when the Lord is treated of they = infinite state ; and infinite state as to time is eternity.
1 48. A state of interior life unknown to all except those who are in it. Sig. and Ex.
194. Ignorance of the time (when man is to die), and of the state then, (that it will continue to eternity). Sig. and Ex. *.
^, 'Hour' = state ; because all times in the Word
= states of life. HI.
233. There are two states of faith and of the derivative life, or of life and the derivative faith, of the men who are in the Church ; one is from doctrine, and the other is from the Word, or preaching from the Word. . . With some, these two states act as a one, and with many they do not. Ex.
-. The quality of the state of thought, faith, and
life from doctrine. Ex.
*. The state of faith and the derivative life of the
men of the Church from the Word. Ex. . . All within the Church who are saved are kept by the Lord in this state of thought and faith . . .
351. Manifestation of the states of those who are of the Church where the Word is. Sig. and Ex.
352. That no one except the Lord knew these states. Refs.
489'^. Influx from the Heavens, and consequent changes of state, and separations. Sig. and Ex.
499. 'An earthquake ' = changes of the state of the Church. Ex.
571. Continually in the state. Sig. and Ex.
6. Instead of the apparent revolutions of our sun,
there are merely changes of state, in Angels and Spirits, according to their reception of the good of love and the truth of faith.
644*. That the Divine truth inflows in both states, namely, while the man of the Church is in his spiritual state, and in his natural state. Sig. . . For the man of the Church is by turns in a spiritual state and in a natural state.
674. A notable change of the state of the interiors with those who are of the Church. Sig. and Ex.
696^. 'Fear,' 'terror,' 'consternation,' and the like, = various . . . changes of the state of the mind.
731. The state of the Church : that meanwhile it [the state] may be provided with manJ^ Sig. and Ex.
1146^. That all activities are changes of state, and variations of form ; and that the latter are from the former. By state in man we mean his love, and by changes of state, the affections of love.
1218^, For (all things there) come forth according to the states of the Angels, and are permanent according thereto, so that the states themselves, and those things, make a one, and therefore they are also varied just as their states are varied. But this is the case especially in the World of Spirits . . . because there every man undergoes changes of state . . . But Spirits do not reflect upon these changes and variations. Ex.
1219-. By states are meant states of love and wisdom, or of affections and the derivative thoughts, which are
stated
2a
Statue
manifold and various. According to these the angelic Societies are distant from eacli other, and the Heavens from the Hells, and the Societies of the Hells from each other. It has been granted me to see how likeness of state conjoins, and contracts the extension of space or distance ; and how unlikeness of state separates, and jirodnces extension of space, or distance. Those there who appear to be a mile apart can instantly be present with each other when the love of the one for the other is excited ; and on the other hand those who are talking together can instantly become a mile apart when hatred is excited.
^ But the idea of state, and the derivative idea
of the appearance of space and time (with the Angels) exist solely in the nltimates of creation there, and from them. (Continued under Space.)
De Verbo 3''. I was then in an interior natural state. Des.
^''. For an Angel does not change his state, that
is, pass from a spiritual state into a natural one.
5 M. 4. On the first state of man after death. (Fully quoted under Novitiate.)
Stated. Status.
A. 8070. See Statute, here.
H. 159-. These alternations (of state) are not stated ; but come more slowly or quickly . . .
W. 70. For the spaces and times there are not stated as they are here. 32x6.
165. A dead sun was created that in ultimates all things may be fixed, stated, and constant.
P. 220-. Hence the Angels have ultimates, which in themselves are fixed and stated.
E. 1218-. Material things are stated, because they recur regularly . . .
Statements. -Dicta. See under Say.
Stater. Stater. E.513I8. 82o5.
station. Statio.
A. 1 44 1. Shechem the first station in Canaan . . .
5125. 'Restore thee upon thy station' (Gen. xl. 13) = that (these things) would be reduced into order, that they may be in the last place. 5241.
6051. So shall your station be in the midst of the Natural . . . Sig.
6171. A fixed state of spiritual life. Sig. and Ex. 839S. A stage iu the succession. Sig.
D. 4452. Tliey are removed successively from their former station . . .
4652. The station where was the beginning of the course, that is, the starting point.
E. 411^^. In such a position have I seen them . . . 687^. Standings and sittings, being of man's rest, =
the being of life from which is its manifestation-cczsiere ; thus to cause to live.
Stationary. Stationarius.
D. 2930. Some Spirits who were as it were stationary over head, kept me awake . . . These stationary Spirits
kept me in a middle state, nearer wakefulness than sleep, and thus harassed me . . . 2942.
3048^. It was permitted that they should have their stationary ones with me : without these they could not inflow so well.
3087. A certain stationary one of those who were above me . . . was turned into filthy intestines.
Statue. Statua. Set up. Statuere.
A. 920<^. Hence came their statues in the oi>en air.
1241'-. The externals of their worship were statues, etc.
1 326-. ' The statue ' seen by Nebuchadnezzar (Dan. ii. ) = that from true worship comes at last such worship as is called 'Babel' ... As also 'the statue of gold' which Nebuchadnezzar set up (Dan.iii.).
1462-. 'A pillar' (Is. xix. 19). ( = truth which is the ultimate of order in the Natural. 3727^)
1551. 'The statue' (Dan. ii.) = the successive times of the Church (that is, the golden, silver, copper, and iron ages). 3021*.
2x62^ The 'head' of 'the statue' (Dan. ii.) = celestial things; the 'breast,' spiritual or rational things; and so on.
2313. That the affection of truth perishes, is signified by Lot's wife made a statue of salt. 2455.
2441^. 'The statues of the house of the sun' (Jer. xliii. I3) = the worship of self.
2455. 'A statue' (Gen.xix.26) is here expressed in the Hebrew by a word which means a standing stiW-statio ; and not by one which means a statue erected for worship, or for a sign, or for a witness ; so that by 'the statue of salt' is here signified that the truth signified by Lot's wife stood vastated.
3726. 'He set it for a pillar' (Gen.xxviii.i8) = a holy boundary ; thus the ultimate of order.
3727. For in the most ancient times, stones were placed at their boundaries, which marked the ^wsse^sion . . . and were for a sign and witness that the boundaries were there. . . The Ancients began to account these stones holy . . . and called them pillars ; and in this way pillars were introduced into worship, and they erected them in the places where they had their groves, and afterwards where they had their temples, and also anointed them with oil. . . The Most Ancients were instructed that stones=truth . . . This is why pillars = a holy boundary, thus truth, which is the ultimate of order in man . . .
2_ That the pillars were erected for a sign, and
for a witness, and also for worship ; and that they = a holy boundary, or truth in man's Natural. 111.
— — *. 'The twelve pillars' (Ex.xxiv.4) = the truth which is from good in worship.
^. A representative of truth was established by
the stones of the altar ; and they were forbidden to re- present it by pillars, lest thereby truth should be separated from good . , . (Deut.xvi.22). io643-*.
^ Nevertheless they did erect pillars, and thereby
represented things contrary to order. 111.
statue
24
Statue
[A. 37277. The pillars ainoug the gentiles = falsities, and therefore it was commanded that they should be destroyed. 111.
4090. 'Where thou anointedst a pillar' (Gen.xxxi. 13) = where the good of truth is. and its boundary. 'A pillar' = a holy boundary ; thus the ultimate of order; and consequently truth.
4190. 'Jacob took a stone, and set it up for a pillar' (ver.45) = such truth and the derivative worship. . . 'A pillar' = worship from truth.
4205. 'A pillar' (ver.52) = truth. . . Both the heap and the pillar were for a sign or for a witness ; here, for a sign of the limit. Ex.
4385. 'To set with thee' (Gen.xxxiii.i5) = to conjoin.
4580. 'Jacob set up a pillar in the place where He spake with him, a pillar of stone' (Gen.xxxv. I4) = what is holy of truth in that Divine state.
^. The pillars erected in ancient times were either
for a sign, for a witness, or for worship. Those for worship were anointed, and were then holy, and worship was held there . . . This ritual derived its representation from the fact that in the most ancient times stones were set up on the boundaries between families of nations, lest they should pass over them to do one another evil . . . That they should not pass beyond them to do evil was to them a law of nations. And, as the stones were on the boundaries, the Most Ancients . . . when they saw them, thought about truths which are the ultimates of order. . . At last, their descendants . . . began to regard these stones as holy, pouring libations upon them, and anointing them with oil ; and they were then called pillars, and were used for worship.
^. In the Ancient Church, the pillars served them
as means of attaining to internal worship. Ex. . . Hence it was that the Ancients had pillars for worship in their temples, groves, and forests, and upon the hills and mountains. 10643.
4595. 'Jacob set up a pillar upon her grave' (ver.20) = what is holy of spiritual truth that would be raised up there. 'A pillar' — what is holy of truth.
6o7<!. 'To set before' (Gen. xlvii. 2) = insinuation.
8325^ Two statues, partly of flesh, and partly of stone, appear in the boundary of the created universe, in front towards the left, which are said to swallow those who think of what the Divine was doing from eternity. Ex. T.3ie. D.348ie,Ex.
85136. They who hold to what is internal . . .
9207". 'A pillar of salt' = disjunction from truth.
9321. 'Thou shalt break in pieces their statues' (Ex. xxiii.24) = that the falsities of worship are to be put aside.
9389. 'Twelve pillars for the twelve tribes of Israel' (Ex.xxiv.4) = a representative of the Lord's Divine Human as to the Divine truth which is from Him in its whole complex. 'A pillar' = a representative of the Lord's Divine Human as to truth ; because by 'an altar' is signified a representative of it as to good ; and 'a pillar,' in the representative sense, = the Holy of truth which is from the Lord. Kefs.
9406^. See State, here.
10030^ 'The head' of the statue ( Dan. ii.) = the first state of the Church ; ' the breast and arms,' the second ; and so on.
10643. 'Ye shall break their statues' (Ex. xxxi v. 13)= that the falsities of evil are to be dissipated. 'Statues' = representatives of the worship of the Lord from truths ; and, in the opposite sense, of idolatrous worship from falsities.
. The statues (or pillars) which the ancients
placed upon mountains and in groves = Divine truth ; for the pillars were stones . . . ^,111.
^. In these passages, 'pillars' = worship from
truths, because a stones Divine truth; and a pillar anointed with oil, Divine truth from Divine good.
H. 526. They establish (the inference) that . . .
S. 115. They who hold to (this idea).
P. 328^. These four Churches are meant by 'the statue' (Dan. ii.). 913=*. M.78. T.760.
R. 224^. You were not created statues, but men.
547. Its appointed state-statutum. 562.
S39*. They saw tliem ... as statues and carved idols, with an assembly kneeling round them.
M. 232'. Take heed lest your minds . . . should become statues of salt.
T. 23"^. He who confirms himself in a plurality of gods . . . becomes like a statue made with movable joints . . .
no*. I saw instead of the tents two statues in the likeness of men, made of the dust of the earth (which represented their faith as queen and charity as her servant). Des. A shower from Heaven soaked both the statues (causing them) to boil up . . . and become heaps . . . like sepulchral mounds.
356. If man were to stand . . . like a sculptured statue with movable joints, and wait for influx . . .
480". I say. No more than a statue, and not no more than a beast. Ex.
489^. If man were deprived of free will in spiritual things, he would be no longer a man, but only a statue.
D. 1880. (A dream of a theatre consisting of statues of a brown colour, one or two of which moved themselves, as if to commence a theatrical play. ) 1881. (The statues represented those who live in externals only. 1882.)
2147. Men who aspire to an immortality of fame . . . by means of sepulchral statues, etc.
351 1. Hence (the Dutch) do not tolerate in their places of worship either statues, images, or pictures.
3551. (These common jjeople) spoke almost (like) life- less statues.
6071. (Polhem) made statues (there, for magical purposes).
E. 70^ 'Thestatue'(Dan.ii.) = thestateof the Church as to good and truth, from its first time to its last, (which was) when the Lord came into the world. 176-. 237".
375'". That they anointed stones set up for pillars. 111.
391^^ 'A pillar to Jehovah in the border thereof (Is.xix. I9) = the worship of the Lord from the tt-uths ot faith ; 'a pillar ' = worship from the truths of faith. 654®.
stature
25
Statute
■ — —^*. 'Sun -statues' (Is.xxvii.9) = worship from natural truths.
^. Theii- 'altar' = worship from evil; their
' statues, ' worship from falsity, and therefore Hell. "^.
-^. 'Sun-statues' (Ezek.vi.6) = idolatrous worship
from falsities of doctrine.
411'*. 'The head of the statue' (Dan.ii.) = the Most Ancient Church. Ex. . . Its 'breast and arms' = the Ancient Church. Ex. . . Its 'belly and thighs ' = the Cliurch which succeeded the Ancient spiritual Church, which may be called spiritual natural. Ex. . . Its 'legs and feet, which were part iron and part clay'=£he Israelitish and Jewish Church. Ex. 577^.
430'. 'The altar and twelve pillars' (Ex. xxi v. 4)= all truths from good by which the Church exists.
652^^ 'He shall bring down the pillars of strength to the earth' (Ezek.xxvi. 11) . . .=that all worship from truths will be destroyed. For 'pillars' = holy worship from truths ; and as all power is of truth from good, they are called 'pillars of strength.'
850". See Statute, here.
1029^. 'The statue' (Dan.ii.) describes the state of the Church which becomes Babylon, from its beginning to its end. Ex. . . Its ' head ' = wisdom ; and 'gold,' the good of love to the Lord. That the toes of its feet were 'part of iron and part of clay ':= that the last state of that Church would be destitute of all good of love and of all wisdom. Ex. . . The new Church which will then be established ... is described in (ver.44). Here . . . ' kingdom ' = the Church, in like manner as a 'man,' in the form of which the statue was.
Dicta Pro bantia. Page 11. The consummation of the Church from its first foundation to its last is described by 'the statue' (Dan.ii.) . . . the first Church, which was before the Flood, by 'the gold ;' the second, after the Flood, by 'the silver;' the third, which was Israelitish. . . by 'the brass;' and the fourth which was Christian, by 'the iron mixed with clay.' Can. Trinity vii. 6.
Stature. Statura.
A. 9233. In stature (the Spirits of the moon) were like boys of seven.
W. 2856. His human body cannot be thought of as being of any stature.
M. 411. That infants (there) grow in stature and in- telligence as (here).
T. 412. I have seen a Society as one man, in stature like a man (here).
E. 727^. Such pride is signified by 'she lifted herself up in her stature' (Ezek.xix. 11).
Statute. Statutum.
A. 37*=. Tliese changes are called in the Prophets 'ordinances.' 111.
103S". (A covenant was established also) by the rites of the Church enjoined by the Lord, which are called 'statutes.' E.701^"-.
1241^. The externals of worship were . . . many other things which were called 'statutes.'
3382. 'Kept My . . . statutes, ' etc. (Gen.xxvi.5) = that by continual revelations from Himself . . . He united the Divine essence to the human . . . ' Statutes ' = the external things of the Word.
-. He Himself was the statute . . .
e_ 'Statutes' — the external things of the Word,
such as rituals, and those things which are representative and significative of the internal sense. 111.
4288^. In both (Churches) there are nearly similar external rituals, that is, similar statutes, laws, and precepts.
4289^. They were only required to keep the statutes and precepts in the external form.
4444^ 'A sojourner' = those who suffered themselves to be instructed in their statutes and doctrinals. 111.
^. This [ancient] statute was known not only to
Jacob and his sons, but also to Shechem and Hamor . . . for the statutes, judgments, and laws given to the (Israelites) were not new . . . 4449". 4835-
4844I". This, like all the other precepts, judgments, and statutes in the Jewish Church, was representative . . .
6164. 'Joseph appointed it for a statute' (Gen. xlvii. 26) = what is concluded from consent. Ex.
7884. 'An eternal statute' (Ex.xii.i4) = the order of Heaven . . . because all the statutes commanded the sons of Israel were such things as flowed from the order of Heaven; whence they also represented the things which are of Heaven.
7899. 'An eternal statute' (ver. 17) = according to Divine order. 7931.
7995. 'This is the statute of the passover' (vcr.43) = the laws of order for those delivered . . . For all the statutes commanded them were laws of order in the external form ; but the things they represented were laws of order in the internal form. The laws of order are the truths which are from good.
8070. 'Thou shalt keep this statute at a stated time from year to year' (Ex.xiii.io) = that this law of order should be in this state constantly.
8357. 'There he set for him a statute and a judgment' (Ex. XV. 25) = the truth of order then revealed. 'A statute' = the external truth of the Church. .. The reason 'a statute ' = the external truth of order, is that every external [truth] of the Church was called 'a statute ;' and every internal truth of order, 'a judgment.'
8363. 'If thou wilt keep all His statutes' (ver.26) = a life according to the trutlis of faith, which are the exterior things of the Church. ' Statutes ' = the external truths of the Word ; thus the truths of faith which are the exterior things of the Church.
. When 'statutes' and 'precepts' are mentioned
together, 'a statute ' = what is external of the Church; and 'a precept,' what is internal of it.
8706. 'Thou shalt teach them statutes and laws' (Ex. xviii.2o) = that from truth immediately from the Lord come the external and internal goods and truths of the Church. . . ' Statutes ':= the external goods and truths of the Church.
8793. The ten precepts = internal truths ; and the laws
statute
2r
stave
and statutes delivered in the following chapters = ex- ternal trutlis.
[A.] Sgoe*. As all the statutes which the Lord com- manded the sons of Israel were founded on the laws of order which are in Heaven . . . those delivered concerning 'thefts' are so founded. Enum.
8972-. The laws coumianded the sons of Israel were distinguished into precepts, judgments, and statutes. . . Statutes were those things which were of worship. ■',111. 9282. 9417.
. This is why the man of the Christian Church is
not bound to observe those 'judgments' and 'statutes' in the external form, but in the internal. Nevertheless lioliness abides in them, because they contain holy things in them . . . for when they are read by a Christian man, the Divine things in them, and which were represented, are apperceived in the Heavens, and fill the Angels with what is holy, and at the sanie time the man who is read- ing them, by influx from the Angels ; and still more so if the man himself at the same time thinks about the Divine things wliich are in them.
■*. Furthermore, all the laws, in so far as they
were of a representative Church, were called in genei'al 'judgments and statutes.' 111.
9349. See Law, liere. *,
. The statutes, etc. which are to be observed and
done ; those which serve for use if one pleases ; and those wliich have been abrogated. (See Law, here.)
97SS. 'The statute of an age' (Ex.xxvii.2i) = Divine order . . . which is eternal.
9966. 'The statute of an age to him and his seed after him' (Ex.xxviii.43) = the laws of order in the repre- sentative Church. 'The statute of an age'=the law of Divine order in the Heavens and in the Church.
10018. 'For the statute of an age(Ex.xxix.9) = accord- ing to the eternal laws of order. 'A statute' = a law of order. 10095. 10248.
D. 5633. They send to the inquisition those not willing to receive their religious decrees.
E. 204*. Lev.xix. treats of the statutes, judgments, and precepts which they were to keep ; and, as these = Divine truths, it is said, 'Ye shall be holy.' .
27516^ 'The ordinances of the moon and stars' (Jer. xxxi.35) = truths from spiritual good, and from Know- ledges. (=all things which are done in the natural man according to the laws of order. 401^^)
3SS''. The life of charity is meant by 'walking in the statutes, and keeping the precepts, and doing them' (Lev.xxvi.3) ; for this is charity.
392^^. 'Statutes and judgments'= such things as teach rituals.
419^^ 'Statutes and judgments' (Ps.cxlvii. 19) = ex- ternal and internal truths which are from good.
434^2. 'Statutes of the heart,' and 'searchings of heart' (Judg.v. i6) = truths from good which are in the natural man from the spiritual man . . . 'Statutes and searchings of the heart' = all things which are deter- mined and ordinated in the natural man from good in t'le spiritual man.
610®. 'The ordinances of the sun, moon, and stars' . . . and 'the ordinances of heaven and earth' (Jer. xxxi. 35 ; xxxiii.25) = like things to those which are signified by ' times ; ' for times come forth from these ordinances.
629^2. 'Ordinances,' here (Jer. xxxi. 36) = all the things of the Church which were commanded the sons of Israel ; thus all things of worship.
684^-. 'I will announce concerning the statute' (Ps. ii.7) = an arcanum of the Divine providence and will. ( = His advent. 850^.)
696^'*. 'Statutes' (Jer.xliv. io)=:the laws of external worship.
768^". 'The covenant of day and night,' and 'the ordinances of heaven and earth' (Jer.xxxiii.25) = the conjunction of the Lord with those who are in Divine truths in the Heavens, and with those who are in Divine truths on earth; 'covenant' = conjunction ; and 'or- dinances,' the laws of conjunction, which are the laws of order ; and the laws of order are Divine truths.
850^". 'The set time-tempns statutuni' (Ps.cii. 13) = His advent.
946'*. In many passages. . . ' statutes ' = the laws of worship. 111.
. In these passages, 'statutes' = the laws of
worship which related especially to sacrifices and holy ministrations.
1029^®. When the sons of Israel had wholly departed from the statutes which were representative of the spiritual things of the Church . . . they were given into the hands of the king of Assyria . . .
1145^ 'The statutes of the nations are vanity' (Jer. X. 3) = all things of worship of those who are in evil.
Stave. Fecfi's.
A. 1691^ 'The bars of the earth' (Jonah ii. 6). E. 538", Ex.
9496. 'Thou shalt make staves of Shittim wood' (Ex. XXV. 13) = power thence. 'Staves' = the power which is rf truth from good. 9541. 9662.
^. For the staves relate to the arms in man, and
therefore have a similar signification . . . Thus 'staves' = power.
*. As the staves with which the ark was carried
= power, so also did the bars with which the gates of cities were fastened. 111.
^. (In these passages) 'staves' = the power which
is of truth from good.
9498. 'Staves' = power. 9501. 9539. 9732. 9733. 9735- 9736. 10193.
9501. 'The staves shall be in the rings of the ark (ver. I5) = that power shall remain steadfast from the Divine sphere of good and truth. 9502. 9735.
9732. 'Thou shalt make staves for the altar' (Ex. xxvii.6) = the power of holding together in a state of good. Ex.
10191. 'For receptacles for the staves' (Ex. xxx. 4) = the power of truth from good there. ' Staves ' = the power of truth from good.
10193. 'Thou shalt make staves of Shittim wood' (ver. 5) = iiower from the good of love of the Lord.
stay
27-
Steal
E. 514'^ 'To cast down their bars' (Is.xliii. 14) = their principles of falsity. 'Bars' = principles of falsity.
700H 'The staves' with which the ark was carried = Divine power ; the same as " arms.'
Stay. See under Delay.
Steal. Furari.
Thief. Fur.
Theft. Ftirhim.
A. 1798^. 'Thou shalt not steal' is altogether of charity ; for he who has the life of charity would rather give of his own to his neighbour, than take anything awaj^ from him.
2609-. That we are not to steal, is perceived by the Angels to mean that men should take nothing away from the Lord, and should not claim for themselves any- thing of justice and merit . . . 7089.
3175. Man is not born . . . even into any natural truth ; as, that he should not steal, etc. . . (and) unless restrained by civil laws, etc. he would steal, etc. without any perception of conscience.
3670^. As far as (a king or a priest claims for himself anything of the holiness which pertains to his office), or attributes it to himself, so far he fixes upon himself the character of a spiritual thief, or the mark of spiritual theft.
4002. 'That shall be accounted stolen by me' (Gen. XXX. 33) = that it was not his. Ex.
-. The Lord is said to come 'as a thief merely
to signify unawares and unexpected. 9125''.
. 'To steal ' = to claim for one's self that which
is the Lord's ; namely, good and truth ; and as all do this in the beginning of regeneration . . . the expression is milder than it sounds in the letter.
4111. 'Rachel stole the teraphim . . .' (Gen.xxxi.19) = a change of the state . . . For 'to steal,' here, =to take away what is dear and holy ; thus to change the state. Ex. 41 12. 4133. 4136. 4151.
4174. 'Stolen by day and stolen by night' (ver.39) = the evil of merit. . . Evil of merit is when man ascribes good to himself . . . This evil is what is signified by 'theft.' . . But in the beginning all being reformed think that good is from themselves. Ex.
4295-. The Angels are indignant if anyone ascribes to them anything of wisdom and intelligence ; for they know that it would be . . . claiming to themselves what is not theirs, and thus incurring the crime of spiritual theft.
5135. 'For indeed I was stolen away' (Gen.xl. 15) = that celestial things were alienated through evil . . . For 'to steal' = to alienate ; and theft is the evil which alienates ; and theft is also the evil which claims for itself the things which are there. ' Theft' = alienation relatively to the seat of which it takes possession, from which it casts out goods and truths, and fills it with evils and falsities. 'Theft' also = the claiming of what belongs to others, when it attributes to itself and makes its own the goods and truths which are in that seat, and also when it applies them to evils and falsities. Ex.
■*. This evil is what is signified by 'theft,' in so
far as like a thief it takes possession of the seat in which good has been before ; and in so far as with many it takes away the goods and truths which had been there before, and applies them to confirm evils and falsities.
. If evil steals the goods and truths there, and
applies them to confirm evils and falsities, especially if it does this from deceit, it then consumes those re- mains . . .
^ That such things are signified by 'theft.' Ex.
and 111.
5747''. For before regeneration man supposes that he procures truths for himself; and, so long as he supposes this, he is in spiritual theft. Tr.
5749. 'Theft' . . .=to claim for themselves what is the Lord's. 5758.
5758. The whole of Gen.xliv. treats of spiritual theft, which consists in claiming to one's self the good and truth which are from the Lord. This is a matter of such moment that a man after death cannot be admitted into Heaven until he acknowledges at heart that nothing of good and truth is from himself, but from the Lord ; and that whatever is from himself is nothing but evil. Ex.
5886^. 'Thieves who steal the sons of Israel' (Deut. xxiv.7) = those who acquire for themselves the truths of the Church, not with the end to live according to them, and thus to teach them from the heart ; but to make gain for themselves by their means. That this is condemned, is signified by 'that thief shall die.' E.I 156.
6203. (How the evil of theft grows on a man.) When a man has of set purpose committed manifest thefts two or three times, he cannot afterwards desist from them ; for they continually inhere in his thought. D. 409 1, Ex.
8906. 'Thou shalt not steal" (Ex.xx. 13) = that no one's spiritual goods must be taken away from him ; and that those things which are the Lord's must not be attributed to self. Ex. and 111.
-. These falsities are the 'thieves which climb
up into the houses, and enter in at the windows' (Joel ii.9). . . 'The thief = the falsity which takes away the truth. ^.
9018. 'He that stealeth a man' (Ex.xxi. i6) = the application of the truth of faith to evil.
9020. Those who desire to dispense at their own will the things which are the Lord's, especially those things which are of the heavenly life with man, to the end that they may dominate over all, and may gain the world, when they take confirmations from the Lord's words, are 'thieves' in the spii-itual sense ; for they steal truths from the Word, and apply them to evils.
9099. 'When a man shall steal an ox, or a sheep' (Ex.xxii. i) = one who takes away from somebody his exterior or interior good. 'To steal ' = to take away from anyone his spiritual goods.
9125. 'If a thief be caught while digging through' (ver.2) = if it does not appear that good or truth is being taken away. Ex.
steal
28
Steal
[A. 9125]'-. For a distinction is here made between the theft committed by digging through ; and the theft committed when the sun has risen.
^ A thief (Luke xii. 39) = one who through falsities
destroys the goods of faith.
9126. For by 'a thief or 'theft' is signified that which has been taken away ; thus good and truth. 9131. 9i32,Ex. 9133. 9151. 9169.
9150. 'Theft' = the taking away of such things as make man's spiritual life, consequently of truths and scientifics. Tr.
10794. Such priests are called by the Lord 'thieves and robbers.' Des.
H. 10. The Angels regard such as thieves . . . because they take away from the Lord what is His.
531^. Although he does not steal, yet as he covets the goods of others, and esteems fraud and evil arts as not contrary to the law, in mind he continually acts the thief.
S. 67-. In the commandment, 'Thou shalt not steal,' man, by stealing understands stealing, defrauding, and under some pretext taking away from the neighbour his goods. A spiritual Angel by 'stealing' understands depriving others of their truths of faith and goods of charity by means of falsities and evils. But a celestial Angel by 'stealing' understands attributing to one's self the things which are the Lord's, and claiming to one's self His justice and merit. Life 80. E. io83''.
Life. 62. That thefts, etc. of every kind, with the concupiscence thereto, are the evils which are to be shunned as sins. Gen. art.
80. That in proportion as anyone shuns thefts of every kind as sins, he loves sincerity. Gen. art.
81. The evU of theft enters more deeply into man than any other evil, because it is conjoined with cunning and deceit ; and cunning and deceit insinuate them- selves even into the spiritual mind of man . . .
P. 112^. The more a thief steals the more he lusts to steal, until at last he cannot desist.
146. As soon as a man who has perceived delight in defraudings and clandestine thefts, and who sees and acknowledges interiorly that they are sins, and therefore wants to desist from them, does desist, there arises a combat of the internal man with the external. Ex. . . When the victory has been gained, the external man comes into the delight of the love of what is sincere, which is charity ; and afterwards the delight of defraud- ing gradually becomes undelightful to him. It is the same with all other sins.
296''. It is known that a thief feels such delight in thefts that he cannot desist ; and . . . that he loves one stolen coin more than ten which have been given him.
R. 164. It is attributed to the Lord that He will 'come as a thief {Rev.iii.3), but in the spiritual sense it is meant that Hell will take away and steal (the ex- ternal good of worship).
2. As the taking away of good and truth from
those in dead worship is done as by a thief in the dark, this is sometimes likened to 'a thief.' Ill,
461. 'They repented not of their thefts.' etc. (Rev. ix.2i). Ex. E.591.
705. 'Behold, I come as a thief (Rev.xvi. I5) = the Lord's advent, and Heaven then for those who look to him. . . 'To come as a thief,' when predicated of the Lord, = His advent, and Heaven then for those who have lived well, and Hell for those who have lived evilly. ( = the Lord's advent, and the Last Judgment then. E. 1005. )
892. Instead of the commandment, 'Thou shalt not steal,' 'sorcerers andidolatei's' are here mentioned; and by 'sorcerers' are signified those who search out truths, which they falsify, that they may confirm falsities and evils by them . . . for this is a species of spiritual theft. And by 'idolaters' are signified those who , . . are in worship . . . from their Own intelligence . . . which also is a species of spiritual theft.
T. 317. 'Thou shalt not steal.' In the natural sense, by this commandment is meant . . . not to steal, rob, and act the pirate in time of peace ; and, in general, not to take away from anyone his goods secretly, or under any pretext. It also extends itself to all impostures, illegitimate gains, usuries, and exactions ; and also to fraudulent practices in paying duties and taxes, and in discharging debts. Workmen oft'end against this commandment who do their work unfaith- fully and dishonestly ; merchants who deceive in merchandise, in weight, measure, and accounts ; officers who deprive the soldiers of their just wages ; judges who pass judgment for friendship, bribes, or other causes . . .
318. In the spiritual sense, by stealing is meant to deprive others of the truths of their faith, which is done by false and heretical things. Priests who minister only for the sake of gain or the attainment of honour, and teach such things as they see or may see from the Word to be not true, are spiritual thieves, since they take away from the people the means of salvation, which are the truths of faith. 111. 320, Ex.
319. In the celestial sense, by thieves are meant those who take away Divine power from tlie Lord ; and also those who claim for themselves His merit and righteousness. Ex.
330. V. In proportion as anyone does not will to steal, in the same proportion he practices honesty-bJHcej'i- tatem.
D. 457. That a great multitude of evil Spirits desire to steal.
. They often want to excite me to steal, even
such things as are of small value, as in shops . . . They tried to move my hand. . . Those who had been mer- chants, and had used guile in their business . . . retain this nature. And therefore such walk about, and, wherever they come, they seem to themselves to steal, thinking about nothing else ; but they are fined . , . 658. 659.
658. On the cupidity of stealing.
281 1. On kinds of certain thefts which are manifested in the other life. — There are clandestine thefts, of the minds of men, in that they endeavour in a thousand
steal
29
Stealthy
ways to insinuate themselves into the minds of men, by a kind of theft, namely, bj' putting on completely that which is delightful and dear to another, so as to present themselves as it were in the same person. Some do this inort'ly for their own sake, their quietude, delight, praise . , . but these are not hurtful. But others attempt the like, and do it more skilfully ... for different ends, as for instance in order to snatch away the goods and honours of others . . . Such are the worst. Further ex. 2812-2820.
3281. That old man who was adored by them . . . told them tliat he was a thief . . .
5466-. The men had by various arts stolen men from elsewhere, and had brought them to the women, who had then cruelly treated them ... It is said that they had stolen them, which is done when they lead them into their proprium, and thus carry them off whitherso- ever they will.
5949^. (The Russians) are devoid of the love of self, but still are thieves . . .
6065-. See Truth, here.
D. M|in. 4632. He who has charity . . . does not steal, that is, attribute righteousness to himself . . .
E. 193. 'I will come on thee as a thief (Rev.iii.3) = the unexpected time of death, when all Knowledges acquired from the Word which have not received spiritual life, will be taken away. Ex.
^. The same is meant in Rev.xvi. 15. It is said
'as a thief because evils and the derivative falsities in the natural man take away and cast out the Knowledges of truth and good which are from the AVoixl there ; for the things which are not loved, are cast out.
"*. As evils. and falsities penetrate from within,
and as it were break through the wall which is between the state of man's thought from the spirit and the state of his thought from the body, and cast out the Know- ledges of truth and good which dwell with man ex- teriorly, therefore these are what are meant by 'thieves' in the following passages. 111.
®. Falsities are 'thieves;' and evils are 'destroyers
by night' {Obad.5).
*. 'Thief (Hos.vii.i) = falsity taking away and
dispersing truth.
548". 'To steal' (Ex.xxii. i) = to take away.
591. 'Theft,' and 'to steal' = to take away from au}-- oue the Knowledges of good and truth. Ex.
803. ii. See Sin, here.
902^. See Celestial Angel, here.
9196. 'Thieves' (Obad.5) = evils which lay waste the truths and goods of the Church.
949''. In proportion as one shuns thefts, thus also frauds and unlawful gains, in the same proportion sincerity and justice enter, and he loves what is sincere and just from what is sincere and just, and thence does what is sincere and just not from self but from the Lord.
967*'. On the fifth commandment, 'Thou shalt not steal.' — By 'thefts' are meant not only manifest thefts, but also thefts not manifest, such as unlawful usury and gains, which are effected by fraud and cunning under various pi-etences to make them appear lawful, or so
done clandestinely as not to appear at all. Such gains are commonly made by the higher and lower adminis- trators of the goods of others ; by merchants ; and also b}^ judges who sell judgments, and thus make justice purchasable. These and many other things are thefts which must be abstained from and shunned, and at last held in aversion as sins against God, because they are co!itrary to the Divine laws which are in the Word, and are contrary to this law, which is one among the funda- mental laws of all religions in the whole globe. 969".
972-. He who abstains from thefts, understood in a broad sense, or even he who shuns them, from any other cause than religion, and for the sake of eternal life, is not purified from them ; for in no other way is Heaven opened ; and it is through Heaven that the Lord removes the evils in man. Examp. (Another examp. 976-.)
1005. 'To come as a thief,' when predicated of the Lord, = His advent, and the Last Judgment then. 111. That 'to come as a thief has this signification, is because it is attributed to the Lord that He takes away the Knowledges of good and truth, and devastates the Church, as a thief takes away wealth, and despoils a house ; and also because the Church is then in night and darkness . . . and a thief comes in the night. Hence the comparison of the Lord's advent, and of the Last Judgment, to 'a thief.'
1 167. They who resist as from themselves the cupidity of stealing, thus also the cupidity of gaining wealth dishonestly and unjustly, saying in their hearts that this must not be done because it is contrary to a Divine law, thus contrary to God, in itself infernal, thus in itself evil — such, after some brief combats, are with- drawn from that [evil], and are led by the Lord into the good which is called honesty-sinceru77i, and into the good which is called justice ; and they then begin to think about these goods, and to see them from them- selves, honesty from honesty, and justice from justice ; and afterwards, as they shun and feel aversion for the evil of the aforesaid cupidity, they love these goods, and do them from love, and not from self-compulsion. But it is different if the cupidity of making gain dis- honestly and unjustly remains with the man. Ex.
D. Wis. xi. 5"-. The Spiritual in (the seventh com- mandment— 'Thou shalt not steal') is not to take away anything from the Lord, and attribute it to self, and say that it is his ; and also not to take away from any- one the truths of his faith by means of falsities. The Moral in it is, not to act insincerely, unjustly, and fraudulently with the neighbour, and to secretly take away his wealth. And the Civil is, not to steal.
Stealthy. Furtivus.
D. 4741. See Chaiiles xii., here.
Steel. Chalybs. Steely. Chalybeus.
M. 78^. Their faces were steely, of a grey colour.
231'. Their taces were seen as of polished steel.
Coro. 28. A steel bolt.
Stem. Caudex.
M. 77". The writings of the Most Ancients were . . . afterwards on thin tablets of polished wood.
stem
30
Stench
T. 585-. The boily (of a plant) is the stem , . , 695^. To expand the germ into a stem.
Stem. Cajilis.
F. 16. See RoD-iu'r(/«, here.
W. 314. The stems (of plants) clothed with the barks bear relation to the Earth clothed with its lands (or earths) . . .
T. 571^. A tree, which first grows out of the earth from a seed, afterwards becomes a stem . . .
E. 1203-. The wonderful progression of growth from the root into a ^-^xovX-rjcvincn ; then into a stem . . .
Stench. See Odour, Smell - 1*/?/-^, and Stink.
Stench. Nidor. Nidorous. Nidoms.
A. 1 5 14. (Correspondence of the stench of vomit. See Odour, here.) D.6100.
1688. See Bitumen, here.
4628. In the sphere of such stenches are those who are in Hell ; and, wonderful to say, those who are in them do not smell the ^WwY-rjravtolentiam ; nay, these stinks-/>!t<orfs-are delightful to them ; and when they are in them tliej?- are in the sphere of their delights and deliciousnesses. (Continued under Odour.)
4630. I perceived his presence from a stinlc-/beiore- which was like the excrementitious stink-^op^or-of teeth ; and a stench was afterwards perceived like that from burning horn or bone. . . Those who are so natural as not to think anything of spiritual things, not to believe that there is a Hell and a Heaven, and still are subtle in their transactions, are such as these, and are called the unseen natural, being sometimes made mani- fest to others by their stink-/oc<o?-e?)i. 5573. D.3498.
5177. See Stomach, here.
5387^. (That pirate said) that the fetid stench of urine is what he is most highlj' delighted with, insomuch that he wants to have his abode in pools, nay, in casks, of fetid urine.
5388*^. (This Spirit— whose character is here fully described) said that he loves the stench of urine more than all other odours.
5394^. The most offensive stench exhaled from the caverns there. (Continued under STiNK-/oetor. )
H. 429. Through these caverns are exhaled offensive stenches and stinks-/oe<ores, which good Spirits shun . . . but evil Spirits are eager for . . . For as in the world everyone has been delighted with his own evil, so after death he is delighted with the stink-/octo>-c- to which his evil corresponds. In this they may be compared to . . . ravens, wolves, and swine, which, from the stench which they perceive, fly and run to Ciidaverous and stercoraceous things. I have heard a certain Spirit crying out aloud as from inward torture when an eilluent breathing from Heaven struck him ; and tranquil and glad when an effluent breathing from Hell struck him.
488^ They who have been sordidly avaricious . . .
love such 8tenches-5iM?orosa-as are exhaled from the undigested things of the stomach.
W. 339^. As there are such things in the Hells, they abound in offensive stenches, as cadaverous, stercoraceous, urinous, putrid ones, wherewith the diabolical Spirits there are delighted.
341"^. That cadaverous and putrid things are in accord with these noxious and useless animalcules . . . may be seen from the cause, which is that there are the like stinks-2J?f<o?'cs-and stenches in the Hells, where such animalcules also appear ; and therefore these Hells are named from them ; some being called cadaverous, some stercoraceous, and so on. . . Hence it is evident that where there are such stinks-jj w^orcs^ there are sucli noxious things, because they correspond.
P. 38-. Nidorous, occurs.
340*'. See STiNK-/"octor, here. D.618. E. 1005^.
T. 57. Like the stench in the dens of beasts, which is in congruity with the wild animals there, but not to man unless he is like them.
D. 1047. (The correspondence of a vinous fume. See Wine, here.)
1150. The persecution of the innocent produces a stench of bed-bugs. Ex.
2624. The delight (of the adulterous and cruel) has now been turned into a stink-/'oe;!orem, that is, into the stench of human ordure, wliich exhales thence, and which I smell ; and they say that there is now such a stench ... It is turned into such a stench ; and, wonderful to say, the Spirits around me also smell such a stench and stink-/oe<o?'c, as man does in his body. (2625.) At last the stink-Zc/cio^-c-was so augmented that they said they should perish . . .
5921. There exhaled from him as it were the stench of garlic. (Its correspondence ex.)
E. 237^. Truths destroyed are falsities, even such falsities as emit a bad smell. From these a stink- graveolentia-h perceived in the other life, which is such that it cannot be endured by any good Spirit : it is like the stench of purulent matter from the lungs.
659^. To those who have been assassins and poisoners, and also to those who have perceived delight in rapes, there is nothing more delightful than a cadaverous stench ; and to those who have been possessed with the love of exercising command, and also to those who have taken delight in adulteries, and no delight in marriages, there is nothing more delightful than an excrementitious stench ; and to those who have confirmed themselves in falsities, and have extinguished in themselves the affection of truth, there is nothing more delightful than a swampy and also a urinous stench.
1057^. More than the sweetest odours do (these profaners) love the rank stenches from flatulence and latrines, which to their smell are more fragrant than thyme. . . In a word, the love of domination by means of the holy things of the Church corresponds to foulness- foetori ; and its delight to a stink-^it<on-inexpressible in words, and at which the Angels shudder. Such is the exhalation from their Hells when they are opened ;
stentorian
31
Sterile
but they are kept closed because of the cousequent oppression and occasional swooning. D. Wis. X. 6'-^. See Odouk, here.
Stentorian. Stentoreus. coro.38.
step. Gressus. Walk, To. Gradiri.
A. 6493-. The very least things are directed by the Lord's Providence, even as to the very steps.
8371. The manner of walking in Jupiter. Ex.
H. 22S-. Man cannot stir a step-^ass!6??i-\vithout the influx of Hfaveu. . . It has been granted the Angels to move my steps, etc. as they pleased, by influx into my will and thought . . . Man ])rays that God will send His Angels to direct his steps . . .
331. Infants (here) must learn to walk, etc. It is ilifierent iu the other life. . . They walk witiiout practice. Ex.
T. 797^ See Melancthon, here.
D. 1770. When any Spirit fixes his attention npon the steps of any horse, and speaks at the same time, he is heard exactly as if tiie hoofs of the walking horse were speaking.
3168. That mere equilibriums exist, has been shown by my steps . . .
4101. "When I have counted the footsteps in the
street . . .
4221. (Spiieres iu connection with man's stepping.) 4474-
E. 652"^. 'They have hunted our steps, so that we cannot go in the streets' (Lam.iv. i8) = a leading astray by falsities, so that it is not known how to live.
654". 'The sole of the footsteps' of the king of Assyria (2 Kings xix. 24) = the Sensuous, and the deriva- tive reasoning, which is from mere fallacies.
714"-'^. Occurs.
839. Hence it is that the Angels of the Third Heaven know the quality of a man from his stepping, etc.
863^^. The Lord's advent is meant by ' His goings in the sanctuary' {Ps.lxviii.24),
Step. Passus.
H. 228-. See Step -grrcssw.?, here.
D. 3821. (Thus) unless the Lord . . . preserved man, even the least of his steps, he would at once perish.
3941. So that there is not the least step (there) which does not come forth from a change of Society. 4403, Ex.
Steps. See under Degree.
Stepmother. Noverca.
D. 5086. Adultcria cum NOVERCIS mis. 5371. (The correspondence of this. E.8i7\)
Stercoraceous. See Dung. Stereometric. Stereotnetrkus. T. 184.
sterile. See Barren. Stern. Torvus.
M. 56^. Hence man, without reunition with his beauty and elegance in woman, is stern, etc.
T. 185®. The priest looked at me with a stern countenance.
Stern. Sevems.
D. 4402. Anthony of Padua appears . . . stern.
E. iboo^ From this conatus man puts ofi' all stern- ness . . . and puts on liveliness . . .
Steward. Oeconomus.
A. 2252". The parable of the steward (Lukexvi.). P.2So5,Ex.
W- 333^- Man is only like a servant and steward- ministcr occo?i.o/«Hs- appointed over the goods of his Lord.
Steward. Procurator, Curator.
Stewardship. Procwatio.
A. 1795. 'The steward of my house' (Gen.xv.2) = an external Church. . . The external Church is called 'the steward of a house,' when the internal Church itself is the house, and the father of tlie family is the Lord. . . For all the stewardship pertains to the external Church ; as the administration of rituals. Ex.
s. Tiie external or corporeal man may in like
manner be called the steward or administrator of the house . . .
1796. With the Hebrew nation there was nothing but the external of the Church ; thus nothing but the stewardship of the house.
R. 484-^ Must there not be a deputy or introducer (to every king) ?
M. 263-. That devil had been only a steward-cKj'ator of some house. T.661*.
Stibium. Stibium.
E. 717^ 'I lay thy stones with stibium' (Is. liv. 11). Ex.
Stick. See under Cleave.
Stick. Haerere.
A. 5404. Why did they hesitate. Sig. 8516''. They would thus hesitate in everything. M. 380^". He said that he is at a loss . . . D. 618. The odour stuck in my nostrils.
Stick. Haesitare. Hesitation. Haesitatio.
D. 4021. At this he hesitated . , .
4385-'. They hesitated, and considered . . . 4388.
4430. Without hesitation.
Sticky. Viscosus.
A. ST^l- Spirits who relate to the most sticky things of the brain. Ex. 5724.
N. 264. Those who relate to the sticky things of the blood. Ref.
still
32
Stilik.-/oefor
M. 357. Sickness of mind from viscous and bilious blood.
D. 810. Some (there) who are as it were sticky, who retain whatever has been done in opposition to them . . . They are such as here had long retained revenge ; and are as it were sticky. (They are this sticky mucus of the nostrils. 1268.) 1270.
E. 1006"^. There are shockingly sticky Hells for those whose delights have been varieties . . .
5 M. 23. They saw upon the earth a stickiness, and worms in the stickiness.
• Still. Ad/iifc.
A. 5S94. 'Still there are five years' (Gen.xlv.6) = the duration of that state. . . The duration is signified by 'Still so many years.'
Sting. Stimulus.
See under PoiNT-act'^ews.
A. 6952-. 'Tails like scorpions, and stings in the tails' (Rev.ix. io) = skilful reasonings from falsities by which they persuade, and thus inflict injury.
T. no. Every word spoken against it is like a sting in their nostrils . . .
Stink. See Odour, Smell -^/(?r^, and Stench.
Stink. Foetor. Stink, To. Foetere. Stinking. Foetidus.
A. 814. They who bear deadly hatred, and thence breathe out revenge and nothing less than death to another, knowing no rest till tlien, are kept in the deepest cadaverous Hell, where there is a \a.xik.-graveo- lentus-^Xiw^ as if from corpses ; and . . . such Spirits are so delighted Avith this stink that they prefer it to the most delightful odours. . . Such a stink actually exhales from that Hell. "When that Hell is opened ... so great a stink pours out that Spirits cannot stay in the neighbourhood. Further des. 1514^.
824^. Sometimes the delight (of these adulterous and cruel infernals) is turned into the stink of human ordure, which exhales excessively when that Hell is opened. I have smelled it in the World of Spirits, and almost fell into a swoon from it. This stercoraceous s,\.\a!K.-graveolcntia-'n\\% the Hell by turns, and by turns ceases. It is their delight from adulteries which is turned into such a ^\\\\k.-graveolentiaia.
825. A stink as from burning bones and hair exhales from ('Gehenna'). D.3206.
95i<-'. When (those who had thought themselves holy) are taken out of that place, it is granted them to smell the stink of themselves, which is rank-p'rawo- Icntii.H.
1 397- (On entering that Society of Heaven) he smelled the cadaverous stink of himself.
1514-. The stink of mice is diffused around from those who have been sordidly avaricious : the stink of bed-bugs froni those who persecute the innocent.
15 15. The sphere of the stink of a certain woman was perceived who was afterwards associated with the Sirens, and that stink exhaled for some days wherever she went. The Spirits said that the stink was as it were mortal ; yet she smelled nothing of that stink. The stink of Sirens is similar, because their interiors are filthy, while their exteriors are for the most part becoming and fair.
1631. They who have been rich (here) and have dwelt in magnificent palaces, placing their heaven in such things ; and, being devoid of conscience and charity, have despoiled others of their goods ... at last become excrementitious, and exhale a sphere of the stink of teeth.
1 742-. The life which evil Spirits have ... is the life of the cupidities of the love of self and of the world ... It is turned into a stinking and excrementitious life ; and, wonderful to say, they perceive this stink as most delightfiU. 111.
4516. 'Ye have troubled me, to make me to stink to the inhabitant of the land' (Gen.xxxiv.3o) = that those of the Ancient Church would abominate them.
4628''. When Hell is opened, and the exhalation from it reaches good Spirits, these are seized with horror and anxiety, like those in the world who fall into the sphere of such stinks.
4630. See Stench, here. H.429. D.2624. E. 1057'.
4802*. (Such) are like a woman who has a lovely face, and yet stinks \z.\\W^-graveolenter, and who is therefore rejected from societies wherever she goes. Moreover, when such (there) come to angelic Societies, they actually stink ; which even they themselves smell when they approach those Societies. Hence it may be evident what faith is without the life of faith.
4948. Those of them who have lived at the same time in pleasures, or in a delicate life conjoined with interior cunning, are under the sole of the right foot. . . . The stink of different kinds of filth is smelled there according to the genera and species o; their life. D.2773,
5246-. This state (of temptation) . . . appears like a mist exhaled from dirty places, and a stink is also perceived from it . . .
5394S. ^ cadaverous stink was exhaled from the caverns, because those who were there were cruel and deceitful, to whom a cadaverous stink is most delightful.
7272^. Those who believe that they can be introduced into Heaven, in whatever sins, that is, in whatever spiritual foulness and stink-^M^ore-the}' have been. Ex.
10458-. ' I have made the stink of your camp to come up even into your nose' (Amos iv. 10). . . 'Stink' = what is abominable, which exhales from Hell.
P. 340®. (The infernals) said that their delights are smelled by others as stinks from ordures, and as putrid stinks-2J?'<ores-from carcasses ; and as stenches-ntc?ores- from stagnant waters. I said. Are these delightful to you ? They said that they were most delightful. I said, Then you are like unclean beasts, which pass their time in such things. They replied. If we are, we are ; but such things are the deliciousnesses of our nostrils. M.461'. T.569-.
Stixik.-srraveolentia
33
Stio^-pittor
D. 6i8. On the stink of intemperance. — One evening, vhen I had taken much milk and bread . . , the Spirits kept their senses in intempeiance ; hence came an odour of human ordure from the dry things, and an odour of foul urine from the li<|uids, which was in my nostrils, and stuck there. . . They say that a like stench-«if^or- is not smelled by them.
1279. In this deepest Hell . . . there is such a stink from carcasses that the ears would be hurt if it were described, and yet they are so delighted with the like that they prefer these stinks to the most delightful odours. Nay, tliis effluvium, which they carry with them, is poisonous and pestilential ; for such carry with them stinks which smite the interiors of the stomach.
4759. Some such (believers in natural theology) stink like bed-bugs.
E. 1005-'. Consequently in the brothels (there) foul- nesses of every kind appear. . . When they are opened, a stench-?i iVZoz-is exhaled which excites vomiting.
Stink. Graveolentia.
Rank:. Graveolens, Graveolentus.
Rankly. Graveoknter.
A. S14. See STiNK-/oeto>', here. 824-. 951^. 4802-*.
2733-. When adulterers merely approach the heavenly Societies, they smell their own stink, and cast them- selves down.
7225s. When (those in falsities) approach any heavenly Society, they smell rankly ; and, when they smell it, they suppose it to flow forth from the heavenly Society, when yet it is from themselves ; for a stink is not smelled except near its opposite. 7319.
7319. See Stink-^m^ot, here.
75546. See SMELL-o?e?-e, here.
7790^. When (their truths) fall off, they leave rank and stinking-jo?tfem<i(6-places from the falsities which exhale from the evils there.
M. 431^. When those (scortatory) places in Hell have l:>oen opened . . . such a ?Xva?s.-ijrave.oUiitxmn-\i^-s, exhaled thence as to infest my stomach with heaviness ; and, wonderful to say, these stiuks-2J«<<o?-es-are as delightful to them as ordure is to swine.
D. 2644. As such a delight . . . consumes itself, it becomes at last so rank to them, that they are at last kept living in a death-dealing stink . . .
D. Min. 4733. Occurs.
Stink. Piitor. Stink, To. Futere. stinking. Putidus, Putris.
A. 7161. 'Ye have made our odour to stink . . . ' (Ex. v.2i)=that they have so great an aversion to our com- pliance. . . 'To make to stink ' = aversion.
^. As a stink is a thing which is held in aversion,
it is used in the Word for aversion. 111. . . Here 'stink' = abominable evil.
^ The reason their odour ia said ' to stink-/oeferc
in their eyes,' is that all in evils and falsities are averse to goods ; and truths stink to them.
VOL. VI.
*. That those in evils and the derivative falsities
have a stink, is very evident from the Hells called cadav- erous, where there are assassins and those very tenacious of revenge ; and from the Hells called excreraentitiou.s, where there are adulterers and those who have had filthy pleasures as their end. When these Hells are opened, intolerable stinks-/oc<o>rs-exhale from them ; but these stinks are not smelled except by those who have the interiors, which are of the spirit, open. But still those in these Hells apperceive these stinks as gi-ateful, and therefore they love to live in these stinks-f oetoribus. For they are like those animals which live in carcasses and excrements, and there have the delight of their life. When those Spirits come outside the sphere of those stinks-/oe^or«m, sweet and grateful odours are noisome and in the highest degree ungrateful to them.
7272^. See SriSK-foctor, here. P. 340*.
7319. 'The river shall stink' (Ex. vii. 18) = aversion for the memoTy-know\edge-scieiitifincm-o{ truth. 'To stink ' = aversion.
. In the other life, nothing is more abominable,
and consequently nothing stinks more disagreeably, than profaned truth. . . It is circumstanced as is the stink-graveolentia^of a carcase, which is produced when living flesh is dying ; for falsity does not smell unless it is united to truth, nor evil unless it is united to good : each is smelled, not from itself, but from its opposite, in its true character ; from which it may be evident how greatly profaned truth must stink ; for profaned truth is falsity conjoined with truth . . .
7337^- One of which (beautiful women) is wholly rotten and stinMug-2mtidus-i'rom scortation.
7409. 'The land stank' (Ex.viii. i4) = what is conse- quently noisome and repulsive.
7766'-. Their damnation is smelled by the stink and fetor which exhales from them more than from those with whom such (knowledges) have not been a matter of faith ... In general, if an evil Spirit approaches a heavenly Society, where there is charity, a stink-/oci!or-is plaiulj^ smelled from him. So in particular, where, in the same subject, there have been such things as are of Heaven . . . and also such things as are of Hell.
7790^. See STi'SK-graveoIentia, here. M.43ie.
9192^. Whereas falsities from evil may be compared to unclean foods, which are inwardly ]p\itTid-putidi.
9258^ ' A corru^t-2mtrcs-tTee makes evil fruits ' (Matt. vii.i7;xii.33).
W. 130*^. In Heaven, this heresy (that God has in- fused Himself into men) stinks like a carcase.
341-. See Stench here. E. 1057".
P. 305-. They might have known that . . . conse- quently evil in itself is stinking . . .
R. 255^. Truth falsified (there) stinks in the nostrils of the Angels.
M. 263. P^rom the body (of that devil) there was exhaled a stinking and unclean heat.
T. 233. Truth falsified in itself is putrefying-^w^re- falsity ; for in Heaven it stinks.
494*^. Fruits which from their spring are Totten-puties within.
C
stipend
34
Stock
E. 405''^. The damnation of those who would perish through evils, is signified by ' the stink of their carcasses shall come up' (Is.xxxiv.3). . . ' Stink '= their dam- nation.
986^ Hence it is that from the brothels in the Hells there pour forth stinks which excite vomiting.
5 M. 3. As the place where he had stood stank from (his murdering of truths) I hurried away home. For in the Spiritual World Divine truth falsified by satans stinks like the filth of the streets.
Stipend. Stipendium.
R. 799^. Not their annual revenues and stipends.
T. 430. Officials and governors to whom salaries and stipends are to be paid from the public treasury.
D. 4765. They extracted from my memory . . . that I had given (my servant) his wages.
C. 170. Ship-captains (who are) content with their pay.
stipulate. Constipulare.
A. 3951. That thus it was stipulated from what was provided. Sig.
T. 432. Performing contracts (a private debt of charity).
Stjercrona. Stjercrona. D.4754. 5899.
Stock. Frosapia.
A. 788^ Because they were from tlie stock and seed of the Most Ancients. 1072^.
9174. Truth from a different stock. Sig. and Ex.
9281. 'Sojourners' were fro"m a different stock.
9394^. See Scientific Truth, here.
P. 56^. Especially in the race of fishes.
T. 38^. The goods of one stock bind themselves into bundles.
405^. Than those who are of mean extraction.
Stock. Stipes.
P. 76. Would he not be what is called a dullard and a stock ?
R. 417*. They assert . . . that in spiritual things man cannot begin, will, think, etc. anything, any more than a stock.
675^. The wise Englishman said . . . Does a man con- ceive faith in act like a stock ? Is the Church ... in a stock which is then vivified ?
®. You (therefore) regard man, as to all spiritual
things ... as a stock . . .
T. 118-. If (the Angels and Spirits) were removed from man, he would fall down dead like a stock.
641. Like a log thrown into the naked sun.
D. 3564. The lowest of the common people (are) as dead as stocks or statues.
4038^. They sit like dead stocks.
6002^. They say that man is ruled to good like a stock.
Stock. Stirps.
A. 1362^. These (men) are the stocks or roots of these nations
3612. Collateral good of a common stock. Sig.
4061. That it might be conjoined with the Divine from a direct Divine stock. Tr.
4447^. The origin of interior truth from a Divine stock. Rep.
4454. 'Shechem' = truth from an ancient Divine stock.
4643. The second conjunction with the affection of truth from a Divine stock. Sig.
9002. Conjunction with the affection of trutli from a different stock. Sig. and Ex.
T. 835S. Of the gentiles some are interior and some exterior, which they derive partly from . . . the stock from which [they originate].
E. 205^. That David might represent the Lord as to Divine truth, the Lord willed to be born from the house of David, and to be called . . . 'his Stock and Ofi'spring.'
650^-. 'The stump of the roots' which should be left in the earth (Dan.iv. I5) = the Word, only the letter of wliicli is understood, and which is merely something known, seated in the memory and thence going forth in speech. ( = the Word, through which the Church should revive . . . Dicta Probantia p. il.)
Stock. Truncus. Mutilated. Truncus.
B. 64. Man, in conversion, like a stock . . . 69, Ex.
T. 23-. He would become like a human trunk.
185^ (He said) Man is like a stock while (faith) is being infused ; but becomes like a tree when it has been infused.
356-. Man, in spiritual things ... is like a stock or a stone without life. (Quoted from the Formula Con-
cordiac. )
460-. How do you receive your faith, but as a stock or a stone ?. . . How can the Word operate upon a stock or a stone ?
^. (The Syncretist said) . . . Man can receive faith
from God , . . but he cannot be moved by God to charity which is spiritual any more than a stock.
464. iii. In spiritual and Divine things, which relate to the salvation of the soul, man is like a stock, a stone, a pillar of salt . . . iv. In this respect man is worse than a stock, unless the Holy Ghost . . . operates in him . . . v. AVith some reason it may be said that man is not a stone or a stock. A stone or a stock does not resist . . . as man by his will resists God, before he is con- verted . . . But yet he can contribute nothing to his conversion, and in this respect he is worse than a stock or a stone. (Quoted from the Augsburg Covfcssion.)
481^. (Thus) without free will, man would be a stock, a stone, or a statue . . .
487^ (Some who had been of the Synod of Dort said) When faith is given they are like stocks, from which they are indeed vivified, but not spiritually.
503''. Tell any rustic . . . that in the things of salvation he cannot understand and will any more than a stock or a stone, would he not shake his sides witli laughter . . .
Stockholm
35
Stomach
504. (He said,) Therefore the Church . . . has con- cluded tliat man cannot will, understand, and think anything spiritual, nor even accommodate himself to (do so), any more than a statue, a stock, and a stone . . .
532. This is like cutting off the trunk of a bad tree, and leaving its root in the ground.
616. Can there be any blinder stupidity concerning regeneration than there is with those who confirm them- selves in the present faith, which is, that faith is infused into man while he is like a stock or a stone . . .
D. 46S4. (The Spirit) then appears as if he were mutilated.
Stockholm. Hohnia, Siockholntia.
D. 3626. (Case of the monomaniacs at Stockholm.) 3627.
4142. In my garden at Stockholm . . .
4774. A great palace seen like the castle at Stockholm.
5035. See SwEBEN, here.
5092. See CiTT, here.
5711. See Last Judgment, here. 5713. 5721.
Stockings. Tibialia.
M. 15". (Silk stockings worn by Angels.)
42''. (The Angel's) stockings were of shining linen.
J. (Post.) 317. Angels and Spii'its have breeches, stockings, etc. like those in the world, with some difference as to their colours . . .
Stoic. Stoicus.
D. 3952. The Spirits of that time were delighted with ideas, as Spirits, and had indulged in thoughts, as is known concerning the Stoics and the rest ; for they could formerly think much better without philosophy ; so that in a certain way they were among Spirits.
Stomach. Stomachus.
See Food.
A. 4459®. He who is in merely external pleasures . . . indulges his stomach . . . But he who is in internals, also has pleasure in these things ; but his regnant affec- tion is to nourish his body pleasurably for the sake of his health, to the end that he may have a sound mind in a sound body ; thus principally for the sake of the health of the mind. He who is a spiritual nian does not rest here ; but regards the health of the mind as a means for acquiring intelligence and wisdom . . . He who is spiritual in a more interior degree regards intelli- gence and wisdom as a mediate end : that he may serve as a useful member in the Lord's Kingdom. And he who is a celestial man : that he may serve the Lord.
M. 6^. (They said,) Our stomach loathes food.
T. 426. As the stomach, when loaded with bilious matters, vomits out the food.
D. Min. 4574. See SToMACH-^'e?^<?•^c«7MS, here, and at P. 296'-'.
Stomach. Ventrkulus. See under Belly, and Yentkicle.
A. 1381. Compared to the fluids in the human l»ody which rise from the stomach . . . 4791. See Tongue, here.
5173. (The correspondence of the castigation and purifying of the food in the stomach.)
5174. The foods in the stomach are violently moved in many ways, in order that their interior things may be extracted . . . Such agitations are represented by the first agitations of Spirits . . . and therefore it may be said of Spirits, that a little while after death . . . they first come as it were into the region of the stomach, and