U and O. The speech of the heavenly angels sounds much from the vowels u and o. From the expressions in the Word in the Hebrew language, it may in some measure be known whether they belong to the heavenly class or to the spiritual class, thus whether they involve good or truths; those which involve good partake much of U and O, and also something of A, but those which involve truth partake of E and I. Because affections manifest themselves chiefly by sounds, therefore also, when great subjects are treated of, as heaven and God, those words are preferred in human discourse, which contain the vowels U. and O; musical sounds also have an elevation to the same vowels, when similar things are expressed: it is otherwise when the subjects treated are not of importance ; hence it is that the art of music is able to express various kinds of affection. H. and H. 241.
ULCER den. things defiled, which are from evils. 7524.
ULTIMATE, the, s. the whole. 10.044. The u. of the will is the pleasurable sensual principle and the u. of the understanding is the scientific sensual principle. 9996.
ULTIMATE DEGREE. That the u. d. is the complex, continent, and basis of the prior degrees, is manifestly evident from the progression of ends and causes to effects; that the effect is the complex, continent and basis of the causes and ends, may be comprehended by enlightened reason; but not so clearly, that the end, with all things of it, and the cause with all things of it actually are in the effect, and that the effect is the full complex of them. That the thing is so, may appear from the following considerations; that one is from the other in a triplicate series, and that the effect is no other than the end in its u.; and because the u. is the complex, it follows that the u. is the continent, and also the basis. D. L. W. 212.
ULTIMATE of DOCTRINE is the literal sense of the Word, which is called a wall, because it contains and includes the spiritual sense. A. E. 811.
ULTIMATES. Unless the Lord had come into the world, and so assumed himself, what was u., the heavens which were from the inhabitants of this earth, would have been translated elsewhere, and all the human race in this earth would have perished in eternal death, but now the Lord is in his fullness, and so in his omnipotence in the earths, as he is in the heavens, because he is in u., and thus the Lord can save all who are in divine truths from the Word and a life according to them. A. E. 726. The u. which are boundaries, are those things which are called natural principles, for in natural principles spiritual and celestial principles terminate. 4240. The end of creation exists in the u., which is, that all things may return to the Creator, and that there may be conjunction. D. L. W. 167.
ULTIMATES of the HUMAN BODY. The cartilages, bones, teeth, and nails, are its u. produced from what is spiritual, in which u., the life, which is derived from the soul, terminates. W. H.
ULTIMATES of the LORD’S HUMANITY, which he glorified, are called flesh and bones. 10.044.
ULTIMATES, MEDIATES, and PRIMARIES. U. are all and every thing of the mineral kingdom, which are materials of various kinds, of stony, saline, oily, mineral and metallic substance, covered over with ground consisting of vegetable and animal matters, reduced to the finest powder; in these lie hid the end and also the beginning of all the uses which are from life; the end of all uses is the endeavor to produce them, and the beginning is the power acting from that endeavor; these are of the mineral kingdom. M. are all and every tiling of the vegetable kingdom, which are grasses and herbs of every kind, plants and shrubs of every kind, and trees of every kind ; the uses of these are for all and every thing of the animal kingdom, as well imperfect as perfect, they nourish them, delight them, and vivify them; they nourish their bodies with their materials, delight their senses with their taste, smell, and beauty, and they vivify their affections. The endeavor to those things also is in them from life. P. are all and every thing of the animal kingdom; the lowest there are called worms and insects ; the middle birds and beasts ; and the highest men; for in every kingdom there are lowest, middle, and highest; the lowest for the use of the middle, and the middle for the use of the highest. Thus the uses of all things which are created ascend in order from u. to man, who is the first in order. D. L. W. 65.
UNCIRCUMCISED in LIPS (Exod. vi. 30) s. to be impure as to those things which are of doctrine; for by circumcision was rep. purification from filthy loves, that is, from the loves of self and of the world; hence they who were not circumcised, and were called u., rep. those who were not purified from the above loves, thus impure; and l. den. those things which are of doctrine; thus by u. in l. is s. to be impure as to those things which are of doctrine, for u. is pred. both of doctrine and of life; hence the ear is called u. in Jer. vi. 10, and the heart is called u. in the same Prophet, ix. 26 ; Ezek. xliv. 7, 9 ; Lev. xxvi. 41; from which passages it is evident, that u. den. impure; and whereas every thing impure is from impure loves, which are the love of the world and the love of self, therefore by u. is s. that which impedes the influx of good and truth, where those loves are, there inflowing good and truth is extinguished, for they are contraries, like heaven and hell; hence by the u. ear is s. disobedience, and by the u. heart the rejection of good and truth, which is especially the case, when those loves have fortified themselves with the false principle as with a wall. The reason why Moses, inasmuch as he was a stammerer, calls himself u. in l., is for the sake of the internal sense, that thereby might, be s., that they who are in falses, who are rep. by Pharaoh, would not hearken to the things which would bo said to them from the law divine, by reason that they who are in falses give the name of falses to the truths which are of the law divine, and the name of truths to the falses which are contrary to the truths of the law divine, for they are altogether in the opp. principle ; hence by them the truths of doctrine are no otherwise apperceived than as impure. 7225. The u. (Ezck. xxxi. 18) s. those who are without the good of charity. A. R. 90.
UNCLEAN SPIRIT WHICH GOES OUT OF A MAN (Luke xi. 24) s. removal of evils and thence of falses from a man when he performs repentance. A. E. 731.
UNCLEAN THING. (Rev. xxi. 20.) By u. t. is s. spiritual whoredom, which is adulteration of the good, and falsification of the truth of the Word, for this is uncleanness and impurity itself, because the Word is cleanness and purity itself, and the same is defiled by evils and falses when it is perverted. A. R 924.
UNCLEANNESS and SCUM (Ezek. xxiv. 11) s. what is evil and false. 4744.
UNCLOTHED s. to be deprived of the truths of faith. 1073.
UNCONNECTED. There is no u. thing in existence. 5377.
UNCOVER, to, and GRIND MEAL. (Isa. xlvii. 2.) To u. s. to adulterate the goods of the Word, and to g. m. s. to falsify its truths. A. R. 1153.
UNCTION is rep., for in ancient times they anointed those who were appointed to the priesthood, and also their garments, inasmuch as by anointing they were consecrated or inaugurated to rep. A. E. 375. See Oil.
UNDER. To be understood as without, thus as external relatively. 4564.
UNDERNEATH, or BELOW, in the internal sense, s. without. 4564.
UNDERSTAND, to, is the companion of volition. D. P. 96.
UNDERSTANDING, the, of every man is such, that it can be elevated even into the light of heaven, and also is elevated, if from any delight he desires to see the truth. A. R. 914. What is only in the u. and not at the same time in the life, is not in a man, but without, as it were in an outer court; but that which is at the same time in the life, is in a man, it is within him as in a house. A. R. 337. The u. is enlightened in proportion as man receives truth with his will, that is, in proportion as he wills to act according thereto. 3619. The u. receives light from heaven, just as the eye receives light from the world. 1524. The u. takes its quality from those truths der. from good, of which it is formed. 10.064. The u. consists in seeing and perceiving whether a thing be true or not, before it is confirmed, but not in being able to confirm every thing. 4741. Man as to his u. can be in his spiritual mind, and thence in heaven ; but he cannot be as to his will in his spiritual mind, and thence in heaven, unless he shuns evils as sins; and unless he be also as lo his will in heaven, still he is not in heaven, for the will draws the u. downwards, and causes it to be alike animal and natural as itself. Dec. 86.
UNDERSTANDING and WILL. Man without liberty and rationality would have neither u. or w., and therefore would not be a man. D. P. 96.
UNFAITHFUL, the (Rev. xxi. 8),s. those who are in no charity towards their neighbor, for these are insincere and fraudulent, consequently u. A. 11.891.
UNICORN, a young (Ps. xxix. 6), s. the falses of the sensual man. S. S. 18.
UNITE. It is the perpetual object of the divine providence to u. in man good to truth and truth to good. D. P. 24.
UNION and CONJUNCTION. In order that a more distinct idea may be had of the u. of the Lord’s divine essence with the human, and of the Lord’s c. with mankind by the faith of charity, it maybe expedient to call the former u., and the latter c. Between the divine and human essence of the Lord there was a u., whereas between the Lord and mankind, by faith of charity, there is a c. This appears from the consideration that Jehovah, or the Lord, is life, whose human essence was also made life; and there is u. of life with life; but man is not life, but a recipient of life, and when life flows into a recipient of life, there is c.; for it is adapted to it as an active to a passive, or as what in itself is alive to what in itself is dead, which thence obtains life; the principal and the instrumental (as they are termed) appear indeed conjoined, as if they were one, but still they are not so; for the former is by itself, and the latter is by itself. Man of himself is not alive ; but the Lord out of mercy adjoins him to himself, and thus causes him to live to eternity; and because they are thus distinct the connection is called c. 2021. See Conjunction.
UNITY, the, in which is the trinity, is given in the Lord alone. Exp. A. Cr. 13. Reciprocal union makes u. D. L. W. 35.
UNIVERSAL, the, of all things is love and wisdom. D. L. W. 28.
UNIVERSAL. No u. can exist but from and with singulars, the totality of these being called an u., even as particulars taken together are called a common subject. 1019.
UNIVERSALS of HEAVEN and HELL. There are three u. of hell, which are diametrically opp. to the u. of heaven; the u. of hell are these three loves, the love of ruling from the love of self, the love of possessing the goods of others, from the love of the world, and scortatory love. The u. of heaven opp. to those are these three loves, the love of ruling from the love of use ; the love of possessing the goods of the world, from the love of doing uses by them, and love truly conjugial. C. S. L. 261.
UNIVERSE. In the created u., as well in its greatest as in its least things, there are these three, namely, end, cause, and effect; the reason why these three are in the greatest and least things of the created u., is, because in God the Creator, who is the Lord from eternity, are these three. But because he is infinite, and infinite things in the infinite are distinctly one, therefore, also those three in him, and in his infinite things, are distinctly one. Hence it is that the u., which was created from his being, and viewed as to uses is an image of Him, obtained these three in all and every thing of it. D. L. W. 169. The u. is a work cohering from firsts to lasts, for it is a work continent of ends, causes, and effects, in an indissoluble connection; and because in all love there is an end, and in all wisdom the promotion of an end by mediate causes, and through them to effects, which are uses, it follows also, that the u. is a work continent of divine love, divine wisdom, and uses, and thus a work altogether coherent from firsts to lasts. That the u. consists of perpetual uses produced by wisdom, and originated by love, every wise man may see as in a mirror, while he procures to himself a general idea of the creation of the u., and in that views the particulars; its particular parts adapt themselves to the whole, and the whole disposes them into such a form that they may agree. U. T. 47.
UNJUST and JUST. (Rev. xxxii. 11.) By the u. is s. he who is in evils, and by the j., he who is in good. A. R. 948.
UNLEAVENED BREAD s. the holy of love, or the holy of holies, consequently pure love, and the baking of u. b. is purification. 2342. See Leaven.
UNSPOTTED. (Rev. xiv. 5.) By the u. are s. those who are not in falsities. (See also Lev. xxi. 17, 23, and xxi. 19-23.) A. R. 625.
UNSTRING, to, an Ox (Gen. xlix. 6) s. to weaken the external good which is of charity. 6357.
UPHAZ, gold of, s. celestial good. 9881
UPON, or OVER, s. within. A. R. 900.
UPRIGHT s. what is true, originating in charity ; for truth may be der. from sundry origins, but that which originates in the good of charity from the Lord is called u., and an u. man, as in Ps. xv. 1, 2; xviii. 25; and lxxxiv. 11. 612.
UPWARDS. To look u., or forwards, s. to look to things celestial, but to look downwards, or backwards, s. to look towards corporeal and terrestrial things. (See Lev. xxvi. 13; Micah ii. 3; Lam. 1.8, 13; Isa. liv. 24, 25.) 248.
UR of the CHALDEANS (Gen. xi. 28) s. external worship in which are falses. 1365.
URETERS s. interior truths. 10.032. Sec Kidneys.
URI and HUR (Exod. xxxi. 2) s. the doctrines of celestial truth and good. 10.329.
URIAH rep. the spiritual church. 2913.
URIM (Isa. xxiv. 15) s. the light which is from the divine truth proceeding from the Lord. 5922.
URIM and THUMMIM. The goods and truths of the Word in the sense of its letter, are meant by the U. and T. on the ephod of Aaron. U. and T. s. the brilliancy of divine truth der. from divine good in the lasts or ultimates, for U. is shining fire, and T. is brilliancy, in the angelic language, and in the Hebrew language. U. T. 218. The answers from the Lord, given by U. and T. were resplendencies of light according to the state of the thing in question grounded in order, for all the light of heaven varies according to the states of a thing, and the states of the thing vary according to the order of good and truth. 3862. Responses were given by the variegations of light, accompanied by a tacit perception, or by an audible voice. S. S. 41. What was the order of the precious stones in the U. and T. is mentioned and des. in the Word, but to what tribe each stone cor. is not mentioned, for they rep. all principles of light der. from celestial flame, that is, all principles of truth, grounded in good, or all principles of faith grounded in love, and inasmuch as they had this rep., therefore, celestial light itself was miraculously translucent according to the thing in question, and to which an answer was given, being refulgent and resplendent for the affirmative of good and truth, not to mention variegations as to colors according to differences of the state of good and truth, as in heaven, wherein all celestial and spiritual things are expressed by lights and the discriminations thereof, and this in a manner ineffable and altogether incomprehensible by man; for in heavenly light there is life from the Lord, consequently, wisdom and intelligence: hence, in the discriminations of light, there is every thing which appertains to life, that is, every thing which appertains to wisdom and intelligence, and in the discriminations of flame, of radiance, and of splendor, there is every thing which appertains to the life of good, and to the life of truth grounded in good, or to love towards the Lord and faith thence der. This then was the U. and T., which was on the breastplate of the ephod, and on the heart of Aaron; which is evident also from this consideration, that U. and T. s. lights and perfections, and that the breastplate, on which it was placed, was called the breastplate of judgment, because judgment is intelligence and wisdom; the reason why it was on Aaron’s heart was, because by heart is s. the divine love; hence, also, those precious stones were set in bottoms of gold; for gold, in the internal sense, is the good which is of love, and precious stone is the truth which is pellucid by virtue of good. 8862.
URINE. They who have applied divine truths to their own loves, and thus have falsified them, in another life, love urinous things, because such things cor. to the delights of such love. H. and H. 488. The defilements of truth cor. to u. 5390. They who cor. to the u. are most timorous when there is the smallest danger, and most courageous when there is no danger; and they are in the opp. to those to whom the ejection of the u. cor. and study by every means to occasion hurt to it. 5387.
US. (Gen. i. 26.) Because man is governed by angels and spirits, it is at first said, ” Let u. make man into our image.” But because the Lord alone governs and disposes, in the following verse it is said, in the singular, ” God created him in his own image.” (See Isa. xliv. 24.) 50. “Let u. go down” (Gen. xi. 7) s. the execution of judgment, which is effected by means of spirits, and, in fact, by evil spirits. 1320.
USAL (Gen. x. 27) s. a ritual of the church called Eber. 1245.
USES. All goods which exist in act, are called u., and all evils which exist in act, are also called u., but the latter are called evil u., and the former good u. Now because as all goods are from the Lord, and all evils are from hell, it follows that no other than good u. were created by the Lord, and that evil u. originated from hell. By u. which are particularly treated of in this article, are meant all things which appear upon the earth, as animals of every kind, and vegetables of every kind; the latter and the former, which furnish use to man, are from the Lord; and those which bring harm to man, are from hell. In like manner by u. from the Lord are meant all things which perfect the rational of man, and which cause man to receive a spiritual from the Lord; but by evil u. are meant all things which destroy the rational, and cause that man cannot become spiritual. That the things which bring harm to man are called u., is because they are of use to the evil, for doing evil, and because they conduce to absorb malignities, thus also to cures. Use is said in both senses, like as love is, as a good love, and an evil love, and love calls every thing use, which is done by it. D. L. W. 336. They who are in charity, that is, in love towards their neighbor, from which love is delight in pleasures, which is living delight, do not regard the enjoyment of pleasures, except for the sake of use : for charity is no charity unless there be works of charity, inasmuch as charity consists in exercise, or use; he who loves his neighbor as himself, never perceives the delight of charity, except in the exercise thereof, or in use, wherefore a life of charity is a life of u.; such is the life of the whole heaven, for the kingdom of the Lord, because it is a kingdom of mutual love is a kingdom of u.; therefore every pleasure which is from charity, receives its delight from use, and the more distinguished the use is, so much the greater is the delight; hence it is, that the angels receive happiness from the Lord according to the essence and quality of use. This is the case with every pleasure, that the more distinguished its use is, so much the greater is its delight, as, merely for examples; the delight of conjugial love, inasmuch as thence is the seminary of human society, and from that seminary the Lord’s kingdom in the heavens, which is the most important of all u., therefore so great a delight is in it that it is a heavenly happiness; the case is similar with respect to other pleasures, but with a difference according to the excellence of their u., which u. are so manifold that they can scarcely be arranged into genera and species; nevertheless each of them regards the kingdom of the Lord, or the Lord, some more nearly and directly, others more remotely and obliquely. Hence it may appear, that all pleasures are allowed to man, but for the sake of use, and that thus from the use in which they are with a difference, they partake of and derive life from celestial happiness. 997. U. are provided by the Lord from the conjunction of evil and the false, which is with those who are in hell; for the kingdom of the Lord, which is not only over heaven, but also over hell, is a kingdom of u.; and the providence of the Lord is that there should not be any one, or any thing there by which and through which use is not done. D. P. 26. Influx from hell operates those things which are evil use, in places where there are things which cor. D. L. W. 341. In all forms of u. there is a certain image of man. D. L. W. 317. Also a certain image of infinite and eternal. D. L. W. 318.
USES FOR RECEIVING A SPIRITUAL PRINCIPLE FROM THE LORD are all things which are of religion, and thence of worship, thus which teach the acknowledgment and knowledge of God, and the knowledge and acknowledgment of good and truth, and thus eternal life; which in like manner as other instructions, are imbibed from parents, masters, preachings and books, and especially by studies of life according to them; in the Christian world by doctrines and preachings from the Word, and by the Word from the Lord. These u. in their extent may be described by things similar to those by which the u. of the body were; as by nourishment, clothing, habitation, recreation, and delight, protection, and preservation of state, provided the application be made to the soul, nourishment to the goods of love, clothing to the truths of wisdom, habitation to heaven, recreation and delight to happiness of life and heavenly joy, protection to infesting evils, and preservation of state to eternal life. All these are given by the Lord, according to the acknowledgment that all the things, which are of the body, are also from the Lord, and that man is only as a servant and steward appointed over the goods of his lord. D. L. W. 333.
USURY. An usurer (Exod. xxii. 24) den. one who does good for the sake of gain. 9210.
UTERUS, is to the child, what the earth is to the vegetable seed. D. L. W. 316.
UZ, BUZ, KEMUEL, KESED, HAZA, PILDASH, JIDLAPH, and BETHUEL (Gen. xxii. 22, 23), s. various religious principles and kinds of worship, thence der.; those out of the church, who are in brotherhood from good, are s. by Milcah and Nahor. 2863, 2864.
UZ, HUL, GETHER and MASH, (Gen. x. 23), s. so many several kinds of knowledges der. from the knowledges of good, and the things appertaining to knowledges; knowledges der. from the knowledges of good, are natural truths, and the things appertaining to knowledges are actions according thereto. 1234.
UZZAH rep. that which ministers, thus truth, for this ministers to good. 4926.
UZZAH and JEROBOAM, (2 Sam. vi. 6, 7: 1 Kings xiii. 4,5, 6.) U. s. pulling forth to the ark rep. self-ability, or man’s proprium, which being profane, the word hand is not read, but still it is understood, the reason whereof is, lest it should be perceived by the angels, that what was so profane had touched what was holy. Concerning J. in like manner, by putting forth the hand is s. self-ability, or proprium, which is profane, in that it was desirous to violate what was holy by putting forth the hand against the man of God, wherefore the hand was dried up ; but inasmuch as he was an idolater, and incapable of profanation, his hand was restored to him. 878.