I, IN THE ANGELIC LANGUAGE. E and I properly belong to the spiritual class of affections. S. S. 90. H. and H. 241.
IDEA of GOD, the, is the primary of all, for such as that is, such is a man’s communication with heaven, and conjunction with the Lord, and thence is his illustration, affection of the true and the good, perception, intelligence, and wisdom ; for these things are not from man, but from the Lord, according to conjunction with him. The i. of G. is the i. of the Lord and his divine; for no other is the G. of heaven, and the G. of earth, as he himself teaches in Matt, xxviii. 16. But the i. of the Lord is more and less full, and more and less clear; it is full in the inmost heaven, less full in the middle heaven, and still less full in the ultimate or lowest heaven. Wherefore they who are in the inmost heaven are in wisdom, they who are in the middle heaven in intelligence, and they who are in the ultimate heaven in science. A. E. 957.
IDEAS, the, of man, during his life in the world, are natural, because he then thinks in a natural sphere; but still spiritual i. are concealed therein, with those who are in the affection of truth for its own sake, and man comes into these i. after death. 3310. The i. of thought which flow from acknowledgment, make one with words uttered by the tongue, with those who are in the spiritual world. A. R. 290.
IDEALISTS. Visionaries who are called i. D. P. 46.
IDENTITY. The good and truth received from the Lord, by every angel and man, constitute his i. 10.367.
IDLE PERSON, no, is tolerated, even in hell; every one is obliged to work. A. Cr. 84.
IDLENESS is called the devil’s pillow. A. E. 831. Is a life of self-love, and scatters the thoughts upon every vanity. A. Cr. 112.
IDOL, PROPHET, and UNCLEAN SPIRIT. (Zech. xiii. 2.) I. s. the false of religion; p., the false of doctrine; and u. s., evils springing up from falses of doctrine; for, whilst man lives according to the false of religion and doctrine, he becomes an u. s. A. E. 483.
IDOLATERS s. those who establish worship, or are in worship, not from the Word, consequently, not from the Lord, but from self-derived intelligence, as was the case with those, who from a single passage in Paul falsely understood, and not from any word of the Lord, fabricated the whole of their church doctrine, which also is a species of spiritual theft. A. R. 892.
IDOLATROUS WORSHIP, the origin of. The ancient church accounted the significatives which were with the most ancient people before the flood, as holy, and hence came the rep. w. of that church. They did not w. external things, but by external things remembered internal, and hence were in the holy of w. But when the state of mankind was so changed and perverted that they removed themselves from the good of charity and no longer believed in the existence of a heavenly kingdom or of a life after death, but that they were in a state nearly like that of animals, then holy rep. w. was changed into i., and things external were worshipped. 2722.
IDOLATRY. There are three universal kinds of it; the first is grounded in self-love, the second in the love of the world, and the third in the love of pleasures; these three kinds of i. are s, by the three sons of Terah, viz., Abram, Nahor, and Haran. 1317.
IDOLS. Mention is made in the Word, of four kinds of i., viz., of stone, wood, silver, and gold. I. of stone s. worship from falses of doctrine; i. of wood, worship from evils of doctrine; i. of silver, worship from the false, as to doctrine and as to life; and i. of gold, worship from evil, both as to doctrine and life; hence i. of gold s. worship of the worst kind of all. 10.503.
IDOLS of GOLD, SILVER, BRASS, STONE, and WOOD. I. of g. s. falses concerning things divine; i. of s., falses concerning things spiritual; i. of b., falses concerning charity; i. of s., falses concerning faith ; and i. of w., falses concerning good works. And taken collectively, i. s. false principles of worship, from self-derived intelligence. How man fashions them, and afterwards to accommodate them, that they appear as truths, is fully des. in Isa. xliv. 9, 10. A. R. 459. When a false doctrinal is confirmed by the spiritual things of the Word, then that becomes a g. and a s. i.; but when false doctrinal is confirmed by the natural things of the Word, as those in its literal sense, then it becomes an i. of b. and s.; and when from the mere literal sense, it becomes a w. i. A. E. 587. ” To eat of things offered to i.,” s. the appropriation of evil, and the adulteration of all good. A. E. 161. I. in the Word, s. the false of religion, and images, doctrinals. A. E. 827.
IDUMEA (Isa. xxxiv. 5) s. those who are in evil, and in falses thence derived. S. E. L. P. p. 10.
IGNOMINY of RACHAEL taken away, den. the affection of truth no longer barren. 3969.
IGNORANCE. Man is born in a state of mere i., in consequence of his hereditary evils. 1050. I. excuses, but it does not take away the confirmed false principle; for this false principle coheres with evil, consequently, with hell. D. L. W. 350.
IIM. Interior things of worship appertaining to self-love. 1326.
IIM and DRAGONS. (Isa. xiii. 22.) I. s. truths profaned and adulterated, and d. goods profaned and adulterated. A. E. 714.
ILLEGITIMATE conjunctions, of good with truth, are des. as whoredoms. 4989.
ILLUMINATION, which is attributed to the holy ghost, is indeed in man from the Lord, but nevertheless it is effected through the medium of spirits and angels. D. L. W. 150. I. is an actual opening and elevation of the soul into the light of heaven. 10 330. Every one is illuminated according to the spiritual affection of what is true and good; and at the same time according to the genuine truths, by which he has opened his rational [mind]. A. R. 414.
ILLUSIONS are induced by certain spirits. Exp. 1967. I. originate in the confirmation of apparent truths. D. L. W. 108.
ILLUSTRATION flows into the natural man, by the affection of truth, when it is initiated in good. 2185. They who have been in vastation or desolation, in another life, after that they are comforted with the hope of help, are elevated by the Lord into heaven, thus they are raised from a state of shade, which is a state of ignorance, into a stato of light, which is a state of i., and of refreshment thence arising, consequently, into joy, which affects their inmost principles. 2699.
IMAGE. That an i. of what is infinite, may exist in a perpetual variety of qualities, the creator of the universe has distinguished all and singular the things which he has created into genera, and each genus into species, and has discriminated each species and each discrimination in like manner, and so forth. C. S. L. 479. Graven i. s. the false which belongs to proprium; and molten i., the evil which belongs to proprium. 215. I. has relation to faith, and likeness to love. 481. I. s. spiritual love, that is love to our neighbor, or charity; and a likeness s. celestial love, or love to the Lord. 1013.
IMAGE of NEBUCHADNEZZAR. (Dan. ii. 32, 33.) By this statue were rep. the successive states of the church ; by the head, which was gold, the first state, which was celestial, as being a state of love to the Lord ; by the breast and arms, which were silver, the second state, which was spiritual, as being a state of charity towards the neighbor; by the belly and thighs, which were brass, a third state, which was a state of natural good, which is brass (natural good is of love or charity towards the neighbor, in a degree below spiritual good) ; by the feet, which were iron and clay, a fourth state, which was a state of natural truth, which is iron, and also of no coherence with good which is clay. 3021. See Nebuchadnezzar,
IMAGES of MEN (Ezek. xvi. 17) s. appearances of truth, which are nevertheless falses. A. E. 725.
IMAGINATION. This faculty is the interior sensual. 3020.
IMITATION, Divine worship is not to be imitated for the gratification of the proprium. 10.309
IMITATION of things divine by spirits not allowed. 10.284.
IMMANUEL, God with us, s. the Lord as to the divine human. A. E. 852.
IMMATERIAL. Ideas called i., or intellectual, are from the light of heaven. 3223.
IMMATURE FRUIT. The procedure of good in the regeneration compared with i. f. 3982.
IMMENSITY of heaven so great, that it cannot be filled to eternity. L. J. 11. The angels by the i. of God, perceive his divinity. T. C. R. 31.
IMMERSION in JORDAN den. regeneration. I. of the truths of faith in cupidities, causes profanation. 571, 10.239.
IMMORTAL, man’s, is his mind in the human form. D. P. 324.
IMMORTALITY. Existence of the human spirit after death. 5114. They who in heart deny the Divine, begin to reject their own i. Exp. L. J. 25. Man lives immortal from being conjoined to the Lord by love and faith. A. R. 224. Without liberty and rationality, man would not have i. D. P. 96. Argument for the existence of the human spirit after death. 5114.
IMMUNITY den. the affection of truth and its potency. 2526.
IMPATIENCE is a corporeal affection, and so far as man is in it, he is in time. 3827.
IMPLANTATION, the, of truth in good, is the means of conjoining the will and the understanding so as to make them one mind. 111. 5835.
IMPIETIES, all, and glorifyings about them, are permissions. D. P. 249.
IMPIOUS, the, in heart, who are in dignities, the Lord governs by the fame of their name, and excites them to doing uses. D. P. 250. S. those who are in falses. A. E. 539.
IMPLANTED. The idea of God, as man is i. in every one. A. Cr. 22.
IMPOSITION of HANDS rep. communication and reception. By the i. of the h., among the ancients, was s. the communication and translation of the thing treated of, and also the reception thereof from another, whether the thing be power, or obedience, or benediction, or testification. 10.023.
IMPOSTHUMES. Description of the spirits who cor. to ulcers, tubercles, i., etc. 5188.
IMPURITY. Man of himself is nothing but a congeries of the most impure evils. Exp. 10,239. I. is caused by falses opposed to the truths of D. L. W. 420.
IMPUTATION. The faith which is imputative of the merit and righteousness of Christ the redeemer, first took its rise from the decisions of the council of Nice, concerning three divine persons existing from eternity, which faith, from that to the present time, has been received by the whole Christian world. U. T. 632. Faith imputative of the merit of Christ, was not known in the apostolic church, which preceded the council of Nice, nor is it declared or s., in any part of the Word. U. T. 636. The i. of the merit and righteousness of Christ, is a thing impossible. U. T. 640. The i. of the new church cannot abide together with the faith and i. of the former church; and that in case they abide together, such a collision and conflict will ensue, as will prove fatal to every thing that relates to the church in man. U. T. 647. The Lord imputes good to every man, and hell imputes evil to every man. U. T. 650.
IN is a more interior expression than with. Exp. 5041.
INAPPLICATION, relating to the forming of the rational. Exp. 3128.
INAUGURATIONS into the priesthood were made by things spiritual; by things spiritual, man is introduced to things celestial. 2830. I. of Aaron and his sons into the priesthood (Exod. xxix.), was rep. of the glorification of the Lord’s human. 9085. All i. into the holy things of heaven and the church, are by the good of love, which is from the Lord. A. E. 375.
INCANTATIONS pred. of the profanation of truth. 1368. A. R. 462.
INCENSE, or ODORS, s. worship and confession of the Lord, from spiritual goods and truths. A. R. 277. The smoke of the i. s. what is grateful and accepted. A. R. 394. Propitiations and expiations were made by i. A. R. 393. I. and golden altar (Rev. viii.) s. worship of the Lord from spiritual love. A. R. 393.
INCHANTERS (Rev. xxi. 8) s. they who inquire after truths which they falsify, that by means of them they may confirm falses and evils as they do, who take up this truth. That no one can do good from himself, and by it confirm faith alone, for this is a species of spiritual theft. A. R. 892.
INCLINATIONS. Infants derive their i. from hereditary evil. 2300, 4317.
INCREASE, the, of good and truth is den. by growth in various senses. Exp. 2646.
INCREDULITY. How prejudicial to the reception of truth. Exp. 3399.
INCUBUS, caused by diabolical spirits. Exp. 1270.
INDEFINITE, the, is an image of the Infinite. 1590.
INDEMNIFICATION den. the rendering good. 4172.
INDICATE. To tell, or i., is to apperceive. 5601.
INDIGENCE. The conjunction of good with truth takes place when the i., hunger, or want of them is perceived. 5365.
INDIGNATION, spiritual, does not take any tincture of anger from the natural man, and still less celestial i., but it takes its tincture from the interior essence of zeal, which zeal in an external form appears like anger, but in its internal form is not anger, nor even the i. of anger, but is somewhat of sadness attended with a wish, that what caused it might not be so, and in a still interior form, it is only an obscure principle, arising from what is not good and true in another, which intercepts the principle of heavenly delight. 3909. The i. which has place with the angels, is altogether different from that which prevails with man when any thing evil befalls him, which is the, i. of anger; with the angels it is not of anger, but of zeal, wherein there is nothing of evil and which is as far removed from hatred or revenge, or the spirit of returning evil for evil, as heaven is removed from hell. 3839.
INEBRIATION s. truths falsified. A. E. 1035.
INFANCY, real essential, by which is s. innocence, does not appertain to i. but to wisdom. 2289. What is once implanted from i. as holy, particularly if it be implanted into children by their fathers, and thereby rooted in them; this the Lord never breaks, but bends, unless it be contrary to order itself. 2180. The good of i. is inseminated from man’s i. to the tenth year of his age; the good of innocence, from the tenth to the twentieth; from this year man begins to become rational, and to have the faculty of reflecting on good and truth. It was on this account that the Jews were not permitted to go to war before they were twenty years of age. (See Num. i. 20-45.) 2280, 2289.
INFANT. In the Word sucklings, infants, and little children den. three degrees of love and innocence. 430. I. in the street (Jer. ix. 21) s. truth beginning to grow. 655. I. and suckling (Jer. xliv. 7) s. the first degrees of love. 430. I. and suckling (Jer. xliv. 7) s. celestial love, and the innocence thereof. 3183.
INFANTS are innocences, and their innocence flows into them from the Lord, and affects their parents. C. S. L. 396, 995. They who die i., grow up in heaven, and when they arrive at the stature in which young men of eighteen years and virgins of fifteen years are in the world, they stop therein, and then marriages are provided for them by the Lord. C. S. L. 444. All i. after they are grown up in heaven, are sometimes left to their own hereditary evils for a while, in order to their conviction that of themselves they are only evil, and therefore, delivered from hell by the mere mercy of the Lord. H. and H. 342. I., who die such, and are educated in heaven, and, consequently, without actual evil, as the adult, are still alike in evil, yea, they are nothing but evil; nevertheless, they are, like all the angels, withheld from evil and preserved in good. 2307. Immediately on their nativity, there are angels attendant on i. from the heaven of innocence. 2303. I. do not continue i. in another life; but in proportion as they are instructed in intelligence and wisdom, they become adults. 2304. I. and children, in another life, are easily instructed, because they never committed actual evil. H. and H. 330. The love of i. cor. to the defence of truth and good. C. S. L. 127. I. in heaven, are more especially instructed by rep. adequate to their tempers and geniuses, beautiful and full of wisdom from an interior principle. 2299. In general, i. are of a genius either celestial or spiritual; they who are of a celestial genius are readily distinguished from those of a spiritual genius. 2301.
INFERIOR, the, is as the throne or seat of the superior. 5313. I. s. exterior. D. L. W. 200.
INFESTATIONS are caused by infections of falses against truths, and those falses are repelled by influx from heaven, that is, through heaven from the Lord, with those who are infested; in such a state they are held, who are in a state of vastation as to falses, until they have imbued the truths of faith, and by degrees, interior truths; and in the same proportion that these truths are imbued, those persons are liberated from i. I. are not temptations, for temptations are accompanied with anguish of conscience, for they who are in temptations are held in a state of damnation, from whence anguish and pain come. Vastations also differ from both these. 7474.
INFIDELITY. The seed of the serpent, the church, being treated of, den. all i. 250-4.
INFINITE. Every created thing is finite; and i. is in finite things, as in its recipients, and in men, as in its images. U. T. 33, 34. God is i., by reason that he is, and exists in himself, and that all things in the universe are and exist from him. U. T. 28. God is i., by reason that he was before the world; consequently, before spaces and times had birth. U. T. 29. I. and eternal mean the divine itself, but by finite are meant all things created from the divine. D. P. 52. I. and eternal are two attributes, which are alone pred. of Jehovah; i. relates to his divine esse, and eternal to his divine existere. A. E. 286. A. C. 3701.
INFINITY OF GOD, the, in relation to spaces, is called immensity; and in relation to times, is called eternity; and yet, notwithstanding those relations, there is nothing of space in his immensity, and nothing of time in his eternity. U. T. 31. To the end that what is infinite might in some manner be perceived by finite man, it pleased the Lord to des. his i. by these words: ” I am Alpha and Omega, the beginning and the end; which is, and which was, and which is to come, the Almighty” (Rev. i. 8), which words include all things that ever angel or man can think, spiritually and naturally, concerning the divine. A. R. 31.
INFIRM HUMAN. The human derived from the mother. 1414.
INFLAME is pred. of the lusts of man kindling. 7519.
INFLAMED s. destruction by evils. A. E. 863.
INFLUX. There is a continual i. from the spiritual into the natural world. D. L. W. 340. I. from the Lord, is through the internal into the external. 1943. Spiritual i. is founded on the nature of things, which is spirit acting on matter, I. 1, 2, 3. Physical i., or natural, originates from the fallacy of the senses that the body acts on spirit. I. 1, 2, 3. Harmonious i. is founded on a false conclusion; viz., that the soul acts jointly and at the same instant with the body. I. 1,2,5. There is a common i., and this i. passes into the life of animals, and also into the subjects of the vegetable kingdom. ” 1633, 3648, 5850. I. is twofold; immediate from the Lord, and mediate through heaven. 6063, 6307, 6472, 9682, 9683. H. and H. 208. There is an immediate i. into the superior and inferior heavens, and there is a mediate i. of the superior heavens into the inferior. A. R. 286. I. passes from the Lord to man through the forehead; for the forehead cor. to love, and the face to the interior of the mind. H. and H. 251. I. from the spiritual angels to man. is all round, from his forehead and temples to every part under which lies the brain. H. and H. 251. I. of the celestial angels, is on that part of the head which covers the cerebellum, or back part of the head. H. and H. 251. They who are instructed by i. what they are to believe and do, are not instructed by the Lord, nor bv any angel of heaven, but by some spirit of an enthusiast, Quaker, or Moravian, and are seduced. D. P. 331. The human soul, as being the superior spiritual substance in man, receives its i. immediately from God; the mind, as an inferior spiritual substance, receives its i. from God mediately through the spiritual world, and the body being of that nature, which is called material, receives its i. from God, mediately through the natural world. I. 8. Naked goods and truths cannot enter by i., for these find no reception, but only truths clothed, such as there are in the literal sense of the Word. A. R. 672. I. of the Lord through heaven is like an i. of the soul through the body, the body does indeed speak and act, and likewise feels something from i., but yet the body does not do any thing from itself as of itself, but is acted upon; this also is the nature of all speech. A. R. 943. The Lord, by various degrees of i. into the heavens, disposes, regulates, tempers, and moderates all things there and in the hells, and through the heavens and the hells, all things in the world. A. R. 346. All things which a man wills and thinks enter by i., or flow in, as all things which a man sees, hears, smells, tastes, and feels; but the former are not perceived by the senses, because they are spiritual, for man is only a recipient of life. A. R. 875. Evil spirits cannot sustain the Lord’s i. from heaven, neither his sphere. A. R. 339. When the divine i. from the Lord is remiss in the spiritual world, then the good are separated from the evil; but when it is intense, then the evil are cast into hell. When the last judgment is executed, the Lord’s i. is first remiss, and afterwards intense. Such intense i. in the inferior parts of the spiritual world, is like a tempest and a whirlwind; this is called, in the Word, the east wind. A. E. 418. He who is acquainted with the i. of successive order into simultaneous, may comprehend the reason why the angels can see in a man’s hand, all the thoughts and intentions of his mind; and also, why wives, from the hands of their husbands on their bosoms, are made sensible of their affections. C. S. L. 314. The divine i. from heaven with the good, opens the spiritual mind, and adapts it for reception; but with the evil, in whom there is not any spiritual mind, it opens the inferiors of their natural mind, wherein evils and falses reside, and from whence there is an aversion to all the good of heaven and a hatred against truth. A. E. 504. To the intent that the natural principle appertaining to man may live, there must be i. from the Lord, not only immediate from Himself, but also mediate through the spiritual world. 6063.
INFORM, to, is to apperceive. 5601.
INFORMATION. See Education, Science.
INGRAFTING into a branch of the tree of life. Ill. D. P. 296.
INHABIT s. to live. A. E. 294. Pred. of good. A. E. 417.
INHABITANTS (Isa. xxvi. 9) s. the men of the church who are in good of doctrine, and thence in the good of life. A. E. 741. I. (Rev. xii. 12) s. those who are principled in the doctrine of faith alone, and thence in the evils of life. A. R. 558. I. of the rock (Isa. xlii. 11) s. such as are principled in charity. 795.
INHERIT, to, in an internal sense, when pred. of the Lord, s. to have the life of the father, consequently, to have life in himself; and when it is pred. of man, it is to have the Lord’s life, that is, to receive life from the Lord. 2658. To i. land (Gen. xv. 7) s. to possess the heavenly kingdom, which is here pred. of the Lord’s human essence, for as to his divine essence, he was possessor of the universe, consequently, of the heavenly kingdom from eternity. 1817. To i. (Gen. xxii. 17) s. to succeed. 2851.
INHERITANCE s. those who are in goods, and those who are in evils. A. E. 863.
INGENUITY, in the confirmation of dogmas and persuasions, is not intelligence. 6222.
INIQUITIES. By the Lord’s carrying our i., nothing else is meant than to sustain dire temptations; also to suffer the Jews to do unto him what they had done unto the Word, and to treat him in the same manner, because he was the Word. The prophets were also treated after the same manner, because they rep. the Lord with respect to the Word, and consequently, with respect to the church, and the Lord was the real essential prophet. L. 15.
INITIATION from the natural to the rational. 3108-10.
INJECTION, the, of falses and evils from hell. Exp. 7111.
INJUCUNDITY. When evil begins to predominate. Exp. 8356.
INJURY done to spiritual truth. Exp. 5022.
INMOSTS. The Lord acts from i., and from ultimates at the same time. D. P. 124.
INMOST. Such as the i. is, such is the whole. A. E. 313. The life which is man’s i. is derived from the Lord’s presence with man. A. Cr. 47.
INMOST PRINCIPLE, may be called the entrance of the Lord to man. H. and H. 39.
INNATE. Words, thoughts, gestures, etc., imbued from infancy become as if they were i. 7935.
INN, an, s. a place of instruction. A. E. 706. I. s. the exterior natural principle in general, which cannot, indeed, be confirmed from parallel passages in the Word, but still may be confirmed from this consideration, that scientifics are, as it were, in their i. when in the exterior natural principle; the natural principle is twofold, exterior and interior; when scientifics are in the exterior natural principle, they communicate immediately with the external senses of the body, and there they repose themselves upon them and are, as it were, at rest; hence it is, that this natural principle is an i., or place of rest, or night abode for scientifics. 5656. I. (Exod. iv. 24) s. the external natural or sensual principle of the church without the internal. 5495, 7041.
INNOCENCE is the primary principle in the Lord’s kingdom. 3994. I. is the essential principle of regeneration. 3994. Without i. no one can enter into heaven. H. and H. 281. They who are in i. are content with what they have, whether little or much: and therefore are not solicitous about what shall befall them, calling this the taking thought for the morrow. H. and H. 278, 286, 288, 341. There are three degrees of i.; viz., sucklings, infants, and little children. 430. A lamb den. i. of the inmost degree, its opp. is a wolf; a kid i. of the second degree, the opp. to which is a leopard; a calf i. of the third or ultimate degree, whose opp. is a young lion. (See Isa. xi. 6-8.) A. E. 314. The i. of infants is only external, and not internal, and inasmuch as it is not internal, it cannot be conjoined with any wisdom; but the i. of the angels, especially of those of the third heaven, is internal, and thus conjoined with wisdom. Man also is so created that when he grows old, and becomes as an infant, the i. of wisdom in such case conjoins itself with the i. of ignorance, which he had in infancy, and thus as a true infant he passes into the other life. 5608.
INORDINATE. See Order.
INSANITY. Such is the i. that prevails amongst the infernal inhabitants, that they are desirous of ruling heaven ; and some call themselves God the father, some God the son, and some God the holy ghost; and amongst the Jews, some call themselves the Messiah. U. T. 598. Insanities are want of bonds, which are affections, which close and terminate influx. 5145. In spiritual things, they are occasioned by the want of charity and its affections. 3938.
INSCRIBE. To be i. in the book of life, den. that it remains after death such essentially as it had become in the life of the body. 2256.
INSECTS are in the lowest degree of natural affection; fowls of the air in the next degree; and the beasts of the earth, which were created from the beginning, in the highest degree. A. E. 1201.
INSEMINATION, how the, in truths of good, is to be conceived. 4301, 9269.
INSERTION of TRUTHS into SCIENTIFICS. Des. 6052.
INSIDIOUS, the, in the other life. Des. 827.
INSINUATION. Goods and truths are insinuated into man’s affections and thoughts in perfect freedom. 2876-7.
INSITION. When good is willed from the heart, flows into the thought, and thus conjoins knowledges to itself, there is an i. of good in truths. 3033.
INSPIRATION of the WORD implies that in all and singular parts of it, as well historical as others, are contained celestial things which appertain to love or good, and spiritual things which appertain to faith or truth consequently, divine things. 1887, 9094.
INSTINCT. The affections of beasts proceed from i., without reason, and lead them to their use. 5198.
INSTRUCTION. By i. the interiors are formed, and thereby the internals, and are adapted to the reception of the good things of love, and the truths of faith, and thus to the perception of goodness and truth. 1802. Things divine flow into those things which are in the natural man, according to i. and advancement thereby. 3151.
INSTRUMENTAL. Things spiritual throughout the Word, are den. by things i., which are the ultimates of nature. A. R. 794.
INSTRUMENTS, stringed, s. spiritual truth; but wind i., the celestial things of faith. 417-420, 2987. A. R. 276. I. of music according to cor., s. the pleasant and delightful affection of spiritual and celestial things, therefore, also in many of the Psalms of David, it is written and declared how they should be sung; as, upon Neginoth, upon Nehiloth, upon Octava, Schigajon, Gitthith, Muthlabbean, Scheminith, Schuschannin, Machalath. 8337. I. of music have sometimes an opp. or bad sense in the Word, and s. gladness and joy, resulting from the affections of evil and the false. (See Isa. xxiii. 15, 16, and v. 11, 12.) A. E. 323.
INSUFFLATION. The evil have not life, but the i. of the loves of self or appearance of life. 5664 1-2.
INSURGENTS den. evils and falses from hell. 10.481.
INTEGUMENT. The external is called an i., because it invests and closes in what is above. 9544
INTEGRITY is pred. of the good of faith. 2826. Of divine truth in effect, or a life according to divine precepts. 9905.
INTELLECTUAL THINGS, or THINGS APPERTAINING TO FAITH, do not constitute the church, but the things of the will, or such as appertain to love, do constitute the church. 709. I. t. regard the things of the will as different and distinct from themselves, whereas the things of the will regard i. t. united to themselves, or as one. 732.
INTELLECTUALS. There are three degrees of man’s i., called intellect, reason, and science. 658.
INTELLIGENCE is distinguished from wisdom, by this, that i. is the quality of the understanding of truth in the spiritual, and wisdom is the understanding of truth with the celestial man. A. E. 280. I. has respect to truth; but wisdom has respect to good. 1458, I. is not wisdom, but leads to wisdom: for to understand what is true and good, is not to be true and good ; but to be wise is to be true and good. Wisdom is pred. only of life, and has relation to the quality thereof in man. 1555. To have i. (Rev. xiii. 18) s. to be in illumination from the Lord. A. R. 608.
INTENTION, the, or end, is the. very life of man. 6571.
INTENTIONS are thoughts from the will. D. P. 152. Thoughts are conveyed according to i. H. and H. 532.
INTERCEDE, to (Gen. xxiii. 8), s. to be prepared to receive. 2933. Intercession s. the perpetual remembrance of man by the Lord. A. E. 810. Intercession is perpetual mediation, for true love, whence mercy, clemency, and grace proceed, perpetually i., or mediates, for those who do his commandments, and who are thereby the objects of his love. U. T. 135.
INTERCOURSE WITH SPIRITS ATTENDED WITH DANGER. Exp. A. Cr. 74.
INTERIOR MAN, the, is the middle between the internal and external man; by means of the i. m., the internal communicates with the external, and without such medium, no communication could possibly exist. The i. m. is called the rational man, and is a mediatory communication between the celestial, spiritual, and corporeal principles. 1702.
INTERIOR THOUGHT, the Lord’s, was from the affection of truth intellectual, and this affection was from the essential divine good; such thought never did, nor can, appertain unto man. 1935.
INTERIORS of the INTERIOR NATURAL PRINCIPLE, the, Are those things in that principle which are called spiritual, and the spiritual things in that principle are what are from the light of heaven, by virtue of which light those things therein are illuminated which are from the light of the world, which things are properly called natural; in the spiritual things in that principle are stored up truths adjoined to good. The spiritual things therein are such as cor. to the angelic societies which are in the second heaven; with this heaven man communicates by remains; this heaven it is which is opened when man is regenerating, and it is this heaven which is closed when man does not suffer himself to be regenerated; for remains, or truths and goods stored up in the interiors, are in nothing else but cor. with the societies of that heaven. 5344.
INTERIORS of the MIND, the, cor. to the interiors of the body, and the interiors of the body cor. to its exteriors. D. L. W. 219.
INTERIORS and EXTERIORS of MAN are not continuous, but distinct according to degrees, each degree having its own termination. 3691, 4145, 5114, 6326, 6465, 8603, 10.099. H. and H. 38. N. J. D. 47. Interiors accommodate exteriors to themselves, and reject the things which do not accord with them; for every one’s exteriors after death, are reduced to a state analogous to his interiors. A. R. 157.
INTERMEDIATE ANGELS. The third or inmost heaven is conjoined with the second or middle heaven, by i. a., who are called celestial spiritual and spiritual celestial angels; these, together with the angels of the third or inmost heaven, constitute the superior heavens; but the rest in the second or middle heaven, together with those who are in the first or ultimate heaven, constitute the inferior heaven. A. E. 322.
INTERMEDIATE PRINCIPLE. It is impossible to climb up to higher principles, without an i. p. 4585.
INTERNAL MAN is called the firmament; the knowledges in the internal man, the waters above the firmament; and the sdentifics appertaining to the external man, are called the waters beneath the firmament. (Gen. i. 6.) 24. The i. m. is formed of things celestial and spiritual; the interior man, of things rational; the external man, of things sensual, not such as belong to the body, but such as are derived from bodily things; and this is the case, not only with men, but also with spirits. 978. The i. m. with every man is of the Lord alone, for there the Lord stores up goodnesses and truths with which he endows man from infancy. 1707. If the i. m. looks downwards; viz., to earthly things, and there places his all, it is absolutely impossible for him to look upwards, and there place any thing, inasmuch as earthly things altogether absorb and suffocate; the reason is, because the angels of heaven cannot be attendant on man in earthly things, wherefore they recede, and in such case infernal spirits accede, who cannot be with man in heavenly things. 5449. See Regeneration of Internal Man.
INTERNAL and EXTERNAL MAN. In every person there is an i. m., and an e. m.; the i. m. is called the spiritual man, because it dwells in the light of heaven; the e. m. is what is called the natural man, because it dwells in the light of this world only. Both of these must go through their respective processes of regeneration, before the whole man can be regenerate. N. J. D. 38, 179. So far as man is in love to the Lord and love towards his neighbor, so far he is in a spiritual internal, from which he thinks and wills, and from which also he speaks and acts; but so far as man is in the love of self, and in the love of the world, so far he is in a natural internal, from which he thinks and wills, and from which also he speaks and acts. N. J. D. 42. The i. m. must be regenerated before the external. 3321, 9325. The societies of spirits and angels to which the things of the e. in. cor., are in a great part from this earth; but those to which the things of the i. m. cor., are for the most part from other earths. 4330. When man thinks well, it is from the internal or spiritual man in the external or natural. 9704,9705,9707. The e. m. thinks and wills according to his conjunction with the internal. 9702,9703. The i. m. must be lord or master, and the external his minister, and in a certain respect his servant. 10.471. The i. m. is called heaven, and the e. m. is called earth. (Gen. ii.) 82, 83. The real i. m. thinks no otherwise, than according to the science of cor., or according to the internal sense of the Word: for when the e. m. apprehends the Word according to the letter, the i. m. in such case apprehends it according to the internal sense, although man, during his life in the body, is ignorant of it; this may appear especially from this circumstance, that man when he comes into another life and becomes an angel, knows it without instruction, as it were of himself. 4280.
INTERNAL SENSE of the WORD. There is an i. s. in the W., in consequence of the Word’s having descended from the Lord, through the three heavens, even to man. 2310, 6397. Without an i. s., the prophetical parts of the Word, in many places, are unintelligible, and, therefore, of no use. 2608, 8020, 8398. The i. s. of the W. consists of two principles, viz., a spiritual and a celestial principle. 2275. In the i. s. of the W., the essential truth is exhibited in its purity, and things are exposed such as they really are in themselves. 2026, 8717. The i. s. may be called the soul of the Word. 4857. The i. s. of the W. is the Word of the Lord in the heavens. 1887. The i. s. of the W. altogether coincides with the universal language in which the angels are. 4387. To violate it, is to deny those things which are the principal constituents of that sense, and which are the very essential holy things of the Word, and those are the Lord’s divine human, love to him, and love towards our neighbor. These three are also the internal and holy things of all doctrinals which are derived from the Word, and likewise the internal and holy things of all worship; for in them is the Lord’s essential kingdom. 3454. The i. s. of the W. is remote from the sense of the letter, but still the sense of the letter rep. truths, and exhibits appearances of truth, in which man may bo principled, whilst he is not in the light of truth. 1984. The i. s. of the W. is sometimes of such a nature and quality, that it may be called more universal, as being more remote from the letter, and in this case cannot so well appear from the explication of each particular expression made use of in the letter, unless they are viewed in a kind of general idea. (See Gen. xvii. 4, etc.) 2004. The i. s. of the W. appears scattered and unconnected, when explained and confirmed by similar authorities from the literal sense interspersed, but when collated into one sense, it has a most regular and beautiful coherence. 1756. The i. s. of the W. is the true doctrine of the church. 9025, 9430, 10.401. In the i. s. of the Word the Lord’s whole life is des., such as it was about to be in the world, even as to perception, etc. 2523. The reason why it is exhibited in order in the i. s., how the Lord perceived and thought concerning the doctrine of faith, and concerning the rational principle, whether it should be consulted, is because it is angelical to think on these subjects in such a series. 2551. The i. s. of the W. is such, that the expressions and words are almost as nothing, whilst the sense thereof, flowing from the series of things treated of, presents a spiritual idea before the angels, to which idea the external or literal sense serves as the object from which it is derived. 2953. If the i. s. of the W. was left without the external, it would be like a house without a foundation. 9430. In the i. s. of the W., there are singular things, whereof myriads constitute together one particular, which is exhibited in the literal sense; or what is the same thing, in the i. s. there are particular things, where myriads constitute, together, one common or general thing which is, in the literal sense, and it is this common or general thing which appears to man, but not the particular things which are in it, and which constitute it; still, however, the order of the particular things in the common or general thing, appears to man but according to his quality, and this order is the holy principle which affects him. 3438. They who are in the i. s. of the W. can instantly, and indeed from a single expression, discern what is the subject treated of; much more can they discern it from several expressions connected together. When another subject is treated of, immediately other expressions are used, or the same expressions are connected in a different manner. 793. There is a continual change of circumstances in the i. s., with respect to the literal sense of the W. 851. The i. s. of the W. continually shines forth in the external sense thereof, but it is not perceived by any others than those who are internal men of the church. 10.691. The man who is regenerate, is actually in the i. s. of the W., notwithstanding his ignorance thereof, inasmuch as his internal man is open, which is endowed with spiritual perception, and, therefore, man, after death, spontaneously comes into the i. s., and is no longer in the sense of the letter. 3226, 1041. The i. s. of the W. (as now revealed) may testify concerning the divinity and sanctity of the Word, and convince even the natural man, if he is in a disposition to be convinced. S. S. 4.
INTERNAL WORSHIP, which is love and charity, is worship itself. 1175.
INTERNUNCIO, or MESSENGER, s. to communicate. 4239.
INTERROGATION den. thought or knowledge from perception. 2693.
INTERPRETATIONS, the, given in the Word, are given in a natural sense and not in a spiritual sense, because the natural sense is the basis, continent, and firmament of its spiritual and celestial senses. A. R. 736. I. (Gen. xl. 22) s. prediction. 5168.
INTESTINES, the, den. last and lowest things, such as sensual delights. 7859.
INTESTINES (Exod. xxix. 13) are the ultimate or lowest [principles]. 10.030. Who they are who constitute that province in the grand man, may be manifest in some measure from those who have reference to the stomach; for the i. are continued to the stomach, and the offices of the stomach there increase and are provoked even to the last i., which are the colon and the rectum; wherefore they, who are in these last i., are near to the hells, which are called excrementitious. In the region of the stomach and of the i. are they who in the earth of lower [things or principles], who, inasmuch as they have drawn along with them from the world things unclean, which adhere in their thoughts and affections, are on this account kept there for some time, until such things are wiped away, that is, are cast sideways; when this is the case, they are capable of being elevated to heaven. 5392. See Bladder.
INTRACTION, or INDRAWING. Des. 5270.
INTRODUCTIONS into a HOUSE den. introduction into good. 2379.
INTROMISSION into HEAVEN consists in the reception of the spirit into the society of angels. 2130.
INTUITION, is from interior sight flowing in, and finally, from the Lord who alone sees. 1954.
INUNDATION, or FLOOD, in the spiritual sense, is twofold, one being an i. of lusts, and the other of falsities; an i. of lusts is of the voluntary (or will part), and is of the right part of the brain ; whereas an i. of falsities is of the intellectual part, in which is the left of the brain. 5725. See Flood.
INVENTOR, or CONTRIVER, den. the intellectual principle, which thinks, contrives, and acts. 9508.
INVERSION, the state of man before regeneration is completely inverse to his state afterwards. 3539.
INVESTITURE, the, and girding of the body, den. a state prepared to receive and to act. 7803.
INVOKED. The Lord alone is to be i. D. P. 257.
INVOLUNTARY. The voluntary action of man continually tends to disorder, and the i. to order. 9683.
INVOLUNTARY COMMON (or general) SENSE, at this day, is such with those who are principled in the good and truth of faith ; but with those who are principled in evil, and thence in what is false, there is not any longer any i. common sense, which manifests itself, either in the face, or in the speech, or in the gesture; but there is a, voluntary principle, which assumes the semblance of what is i., or natural, as it is called, which they have made such by frequent use or habit from infancy. 4327.
IR CHERES s. doctrines brilliant from spiritual truths in the natural principle. A. E. 294.
IRAD (Gen. iv. 18) s. heretical doctrine derived from Enoch, and originally from the first, which was called Cain. 404.
IRRATIONAL, he is, who does not perceive good to be good, and truth to be truth. 3108.
IRON (Deut. viii. ix.) s. natural or rational truth. 425. I. s. natural truth, consequently, the natural sense of the Word, and at the same time, the natural light of man ; in these two consists the power of truth. A. R. 148. I. (Rev. ix. 9), from its hardness, s. what is strong. A. R. 436. I. s. truth in ultimates, which is called sensual truth; which, when it is separated from rational and spiritual truth, is converted into falsehood. A. R. 847. I. cor. to the truths of faith. A. R. 913.
IS, WAS, and IS TO COME s. the Lord who is infinite and eternal. A. R. 13.
ISAAC rep. spiritual love. 1025. I. (Gen. xvii. 19) s. the rational divine. 2079, 2083, 2627. I. s. the Lord’s divine rational as to divine good. 3679. I. s. the Lord’s interior man. 1950. I., in the respective sense, s. the Lord’s celestial kingdom; inasmuch as by the rest of Abraham’s sons, viz., those which he had by Keturah, is s. the Lord’s spiritual kingdom. 3245.
ISCARIOT, JUDAS, rep. the Jewish church. A. E. 433.
ISHBAK rep. the common lots, or heritable divisions of the Lord’s spiritual kingdom. 3239.
ISHMAEL rep. the first rational principle appertaining to the Lord. 1944. The rational principle separate from good. 1942, 1944, 1950, 2078. The Lord’s rational principle merely human. 2661. I. (Gen. xxv. 12) s. the spiritual church. 3262. I. rep. the Lord’s spiritual kingdom. 3245.
ISHMAELITES, the, rep. those who are in simple good as to life, and thence in natural truth as to doctrine. 3263, 4747.
ISLAND, in an abstract sense, s. the truth of faith. A. R. 336.
ISLANDS s. the natural mind, or the natural man, as to his truths and false. A. E. 406. They who are in the internal sense of the Word, as the angels, do not know what i. are, for they have no longer any idea of such places, but instead of them they have a perception of more remote worship, such as is of the gentiles out of the church. 1158. When i. are opposed to earth or mountains, they s. the truths of faith, by reason of their being in the sea; thus they s. doctrinals which are rituals. 1158. I. (Ezek. xxvii. 6) s. those in the church who are natural, but nevertheless rational. A. E. 1146. I. s. those who are in truths; and people from afar (Isa. xlix. 1), those who are in goods, and abstractedly truths and goods, both in the natural man. A. E. 406 Isles s. the nations more remote from the worship of God, but yet which will accede to it. A. R. 34.
ISRAEL rep. the Lord, as to the interior natural principle. 1416, 5663. I. den. those who are in divine truths from the Lord. A. R. 96, 350. I. (Gen. xxxv. 21) s. the celestial spiritual principle of the natural. 4598. I. (Gen. xliii. 6) den. spiritual good, and whereas I. den. spiritual good, he den. also the internal spiritual church, for that church is a church by virtue of spiritual good. 5595. I. (Jer. xxiii. 8) s. the church spiritual natural. A. E. 768. I., in the rep. sense, is the good which is procured by truth. 4925.
ISRAEL and EPHRAIM. (Jer. xxxi. 9.) I. den. spiritual good, and E., spiritual truth. 3325.
ISRAEL and JACOB. I. s. truth in act, and J. truth in doctrine; and as there is no church from the latter alone, therefore J. was named I. A. R. 17. The children of I. dispersed by falses all the literal sense of the Word. A. R. 47. The children of I. (Isa. xiv. 2) s. the Gentiles. A. E. 811.
ISRAELITISH CHURCH. Circumcision was the principal thing which distinguished the I. c. from the other Asiatic churches. U. T. 674.
ISSACHAR s., in a supreme sense, the divine good of truth, and truth of good; in a spiritual sense, celestial conjugial love, which is the love of goodness and truth; and, in a natural sense, remuneration, or giving rewards. A. R. 358. I, in an opp. sense, s. meritorious good. A. R. 358. I. (Gen. xlix. 14) s. a reward or remuneration, on account of works; and a strong ass, which he is called, s. service of the lowest kind. A. E. 448.
ISSUE, or FLUX. (Lev. xv. 4.) To be affected therewith, is pred. of those who are in natural love separate from spiritual. A. E. 163.
ISTHMUS of the BRAIN. Those who have reference thereto, are amongst wandering societies of good spirits, and are consociated in principles and ends, but speak and act differently in extremes. 4051.
ITHOMAR s. the good of faith and obedience. 9812.
ITSELF. God, or the divine esse, is the I., because he is love i., wisdom i., good i., truth i., life i.; which, unless each were i. in God, would not be any thing in heaven and in the world, because there would not be any thing of them having relation to the I. or him. A. R. 961.
IVORY s. natural truth. A. R. 774. See Bed.
IVORY, APES, and PEACOCKS (1 Kings x. 22) s. the goods and truths of the external church. A. E. 514.
I, IN THE ANGELIC LANGUAGE. E and I properly belong to the spiritual class of affections. S. S. 90. H. and H. 241.