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Index to the Apocalypse explained of Emanuel Swedenborg online

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From all conjunftion of evil and the false in the spiritual
world there flows forth a sphere of adultery : but this
only from those who are in falsities as to doftrine and in
evils as to life. This flows forth especially from priests
who have taught falsely and lived wickedly ; for they have
adulterated and falsified the Word {see much more, n.

"Sacerdos (priest) " represents

KOHEN, Ps. ex. 4 (n. 179) ; cxxxii. 9 (n. 684c) ;

Jsa. xxviii. 7 (n. 235, 260, 376/, 624.?) ; Ixi. 6 (n. 155) ;

Jer. i. 18 (n. 219); ii. 8 (n. 624^) ; verse 17 (n. 630c); verse
26 (n. 624*) ; iv. 19 (n. 624s) ; v. 31 (n. 624^) ; viii. 1
(n. o59«) ; verse 10 (n. 624«) ; xviii. 18 (n. 624^) ; xix. i
(n. 177); xxiii. 33, 34 (n. 624^); xxxiii. 18 (n. 4441});
verse 21 (n. 527) ; xxxiv. 19 (n. 279a) ;

Lam. i. 19 (n. 7SOs) ; iv. 13 (n. 239.5, 329/) ; verse 16 (n.

Eaek. vii. 26 (n. 237a, 624;) ; xliv. 15 (n. 951) ;

Joel'-a. 17 (n. 630c);

Zeph. iii. 4 (n. 6241!) :
HiEREus, Afoc. V. 10 (n. 31a, 332).

"Sacerdos m,agnus (great priest, high priest,) " represents

KOHEN, modified by the adjecflive gadhol, meaning high.

" Sacerdos princeps (chief priest) " represents

ARCHJEREus, Matt. XX. i8 (n. 655^);
Mark X. 33 (n. 6553).

■ "Sacerdotium (priesthood, priest's office,) " represents
KAHAN, Exod. xl. 13 (n. 37S<(iv.));
.Num. iii. 3 (n. 444a).

Primate {PHmas). — Those of the papal nation have transferred to
their primate all the divine authority which belongs to the
Lord, and as to the Human (n. 3150).

Primitive {PHmUivus). — {See First-fruits.')


"The primitive {or 'first-ripe') (bikkurah)" {Hos. ix. lo) sig-
nifies the natural good from spiritual good, in infancy (n.

Concerning that first-born and primitive [element] which is
represented and signified by " Cain," on whom Jehovah
placed a mark, that no one might slay him (n. 427a).

Primogeniiure. — (See First-born.)

Prince {Princess). — (See King, Willing ones.)

The Lord is called " the Prince of the kings of the earth "
{Apoc. i. 5), because all truth is from Him (n. 29).

The "Prince of the army" (Dan. viii. 11) is the Lord as to
the Divine Human, because from that proceed all the
truths and goods that make the church (n. 316.;).

" Messiah the Prince " (Dan. ix. 25) is the Lord as to the
Divine Human (n. 375«(vi.)).

" Princes " are primary truths (n. 2793 ; compare n. 29), from

which is intelligence (n. 412/).
"Princes of the earth" signify the principal truths of the

church (n. 329^) ; also affedlions for truth (n. 617a;). '
" Princes of the sea " are primary scientific truths (n. 395^) ;

also knowledges of truth, and those who are in them (n.


By " princes " in the opposite sense are signified the principal

falsities (n. 540a ; compare n. 195^).
By " the prince of Tyre " are meant those who bring forth

falsities from their own intelligence (n. 53715).

"Princeps (prince) " represents

NAGHiDH, Dan. ix. 25 (n. 3754^1.)):
NADHiBH, A. cxlvi. 3 (n. 63):
tinsi', Num. xvii. 2 (n. 727.});

Ezek. xxvi. 16 (n. 39Srf, 406*, 687*); xxvii. 21 (n. 314*);
xxxiv. 24 (n. 409c:); xxxix. 18 (n. 329^, bi^d, 6^0e) :
RABH, Isa. xix. 20, where the authorized version has " a great one,"
and where the revised version has "a defender" in the
text, and "a mighty one" in the margin (n. 654*) :
SAP, Num. xxi. 18 (n. S37<r, 727a) ;
Isa. xxxi. 9 (n. 4ii£) ;
yer. i. 18 (n. 219) ; viii. i (n. 659?) ; xxxiv. 19 (n. 279a) ;

xlix. 3 (n. 237a, 637^);
Lam. ii. 2 (n. 316.5) ; v. 12 (n. 412/, 655a) ;
/?a«. viii. 25 (n. 3161:);
Hos. vii. 3 f n. 540^) ;
Amos ii. 3 (n. 315c) ;
Zeph. i. 8 (n. 195*) :
SARAH (feminine), rendered "queen" in the text of the English

versions, Isa, xlix. 23 (n. 175") :
ARCHON, Apoc. i. 5 (n. 29).


" Principes facere (to make princes) " represents
BUR, Hos. viii. 4 (n. 2791!).

Principal things (Prindfaiia). — It is to be noted that there are two
principal things of the church ; namely, the acknowledg-
ment of the Divine of the Lord in His Human, and mak-
ing truths from the Word to be of one's life : no one can
be in one of these unless he is at the same time in the
other (n. 209).

Principiaies (Prmcipiata). — (See Beginning.)
(See article n. 775.)

Principle. — {See Beginning.)

Prison {Career). — {See Guard.)

That the nations are to be led out of ignorance and out of
falsities, is signified {Isa. xlii. 7) where it is said that " He
will bring out the bound from the prison (masger) " (n.


See Ps. cxlii. 7 (n. ^Sod).

By "prison (phulake)" {Matt. v. 25) is meant hell (n. 1015;
compare n. 750^).

Privy, Brought {Latrina). — Whereas the falsities and evils which
enter from without into the thoughts enter from the hells,
and if not received by man with the affedlions of the will
are rejedled into the hells again, it is therefore said that
"they ai'e cast-out into the draught (aphedron) " {Matt. xv.
17); for by "the draught" is signified hell {concerning
which more may be seen, n. 622a).

It is to be known that falsities and evils of every kind cor-
respond to unclean and foul things which are in the nat-
ural world ; the more dreadful falsities and evils to things
corpse-like and also to stinking excrement ; the milder, to
things of the swamp. Hence the abodes of those in the
hells who are in such falsities and evils appear like pits and
graves ; and, if you are willing to believe it, such genii and
spirits also dwell in the sepulchres, privies dnd swamps
which are in our world, although they do not know it (n.

Proceed. — {See Come forth.)

Proclaim. — {See Preach.)

Procreation (Procrmtio), Procreate (Procreare). — When the procrea-
tions of the human race take place through marriages in
which the holy love of good and truth from the Lord


reigns, then it is done on eartli as it is done in the heavens
(see more, n. 988).

It is to be noted that goods and truths procreating are in the
spiritual man, and that goods and truths procreated are in
the natural man (see much more, n. 724a).

Prodigal {Prodigus). — By "the prodigal son" (Luke xv. 13) are
meant those who waste spiritual riches, which are knowl-
edges of truth and good (n. 279a).

Prodigy. — (See Wonder.)

Produce {Pnducere), Productions {Produaiones), Products {ProduRa).
— Produdiions, which are chiefly animals and vegetables,
are continuations of creation. It matters not that the
continuations are effedted by means of seeds ; it is still the
same creative force which produces. The experience of
certain persons would say that some [new] seeds are still
produced (see more, n. 1209).

"ProduEla (produds, or 'that which cometh out,')" is the
rendering of

TZE'ETZAMM, Isa. xlu. 5 (n. 304/);

CERESH, Deut. xxxiii. 14, where the authorized version has "put

forth," and where the revised has "growth" (n. 401^,


"Producere (to produce, to bring forth,) " is the rendering of

VATZA', Gen. i. 24 (n. 7S0^)>
Num. xvii. 8 (n. 72715).

(See Come forth.)

Profane (Profanare), Profanation {Profanatio), Profaners (Profanatores),

The profane {Profani). — (See Damn.)

He profanes who commixes the false with truth, or truth with
tiie false (n. 1 1 16).

To profane is to believe in God, the Word, eternal life, and
other things that are taught in the sense of the letter of
the Word, and still to live contrary to them (n. 232).

There is profanation that is interior and not exterior, and there
is profanation that is interior and at the same time exte-
rior, and there may be also a sort of profanation exterior
and not at the samp time interior. Interior profanation
comes through the life, and exterior through the speech
(muck more, n. 962).

The first and most grievous kind of profanation : — When
truths of the Word are acknowledged in faith and are
confirmed in life, and the man afterwards recedes from faith
and lives wickedly ; or when he does not recede from faith,
but still lives wickedly (n. 1047, 1049-105 1).


A second kind of profanation of holy things : — With those
who have domination for their end ; and who hold the
holy things of the Word, of the church, and of worship,
as means [to that end] (n. 1053-1057).

A third kind of profanation : — With those who with devout
gestures and with pious lips adore divine things, but deny
them in heart and spirit (n. 1058, 1059).

A fourth kind of profanation : — To lead a life of piety, and yet
to make no account of the precepts of life (n. 1061-1063).

A fifth kind of profanation : — To make jokes from the Word,
and about the Word (n. 1064).

The profanations which are signified by "abominations" are
perversions of the holy things of the church ; thus con-
versions of its good things into evil things, and of truths
into falsities (n. 1045).

The lot of the profaners in the other life is the worst of all (n.
232) : all things which they have known from the Word
are taken from them, and they are thenceforth left to the
thought and the love of their own spirit ; they become the
most stupid of all, and in the light of heaven they appear
as dried-up skeletons, with some covering of skin about
them (n. 233) : their lot is terrible ; they are not in hell,
but beneath hell [of which much more, n. 1158; compare
n. 3750-

(See also articles n. 375c, 434^.)

Profit {Prodesse). — "Prodesse (to profit) " represents

YA'AL, Hal), ji. 18 (n. 587*):
OPHELEO, Matt. xvi. 26 (n. 328c);
Mark viii. 36 (n. 328^).

Progression (Progressio), Progress {Progresses). — It is to be noted
that the Lord, while in the world, from infancy even to the
last day in the world, progressed by successive steps to
union with the Divine itself which was in Him from con-
ception (n. 918).

Prolification {ProUficatio), To produce offspring (ProUficare). — From the
marriage of good and truth there exists the love of iruc-
tifying, namely, good by truth, and truth from good ; from
which love descends the love of producing offspring, in
which is all enjoyment and pleasure (n. 991 ; compare n.
It is provided by the Lord that the enjoyments of adultery
shall not ascend into heaven, and that the enjoyments of
marriage shall not descend into hell ; but nevertheless that


there is some correspondence of heaven with the prohfica-
tion in adulteries, but none whatever with the enjoyment
in them (n. 990).

Prolong {Proiongare). — {See Draw out)

" To prolong," when said concerning the Lord, signifies dura-
tion to eternity (n. 768(5).
"Long," and thus "to prolong," is predicated of good (n.

"Prolongation of days" signifies the felicity of eternal life (n.
966 ; compare n. 304c).

"Proiongare (to prolong) " represents

'ARAKH, ExOd. XX. 12 (ll. 304e) ;

Isa. liii. lo (n. 768*, 900).
Proof. — {See Confirmation.)
Prop. — {See Fulcrum.')

Propagate {Profagare), Propagative {Propagatrix). — {See Plastic.)

In every spiritual thing there is propagative force {much m.ore,
n. 1 201 ; compare n. 1203).

Prophet (Propheta), PrOpheCy (PropheUa), To prophesy (Prophetare). —

By "prophet" in the supreme sense is meant the Lord
as to the Word ; and in the respedlive sense, one who
teaches the Word ; but in the abstraft sense, the Word
itself, and likewise dodtrine from the Word : " to prophesy "
therefore signifies to teach the Word, and also docSrine
from the Word (n. 624*; compare n. 624<f, 6533, 746(f,

The prophets represented the Lord as to the dodtrine of di-
vine truth, and thus as to the Word, for the Word is the
docSlrine of divine truth (n. 375e(v.)).

The prophets of the Old Testament represented the Lord as
to the dodlrine of divine truth ; the principal prophets,
as Moses, Elijah and Elisha, represented the Lord as to
the Word itself, from which is the doftrine of divine truth ;
so, too, did John the Baptist : and whereas the Lord is the
Word, that is, the divine truth, therefore He was called
the Prophet, in the supreme sense (n. 624^).

When the prophets were anointed, from that moment they
were representative (n. ZIS'O'

All the prophets, also, represented the church, as to dodrine
from the Word (n. 81 la) : it was from divine order for the
prophets to represent the state of their church, so that the
quality of those of the church might thence be known ;


the Lord Himself, who was the greatest Prophet, repre-
sented in Himself how the Jewish Church treated with con-
tumely divine truth, or the Word, for He was Himself this
truth (n. 8o5i(iii.))-

"Prophets" in the Word signify teachers of truth ; and, in a
sense abstradted from persons, truths themselves (n. loo;
compare n. \02b, 131^, 141^, 160, 2233, 236*, 237a, 329/,
372a, 376/, 386^, 39i«, 395^, 409^:, 419^. 537'*' 577«. 624*-^,
653*, 6553, 659«, 695a, 7o6a,rf, 8o5i(iii.), 866, 975, 11 79,
1 193).

By " prophets " are signified dodrines of divine truth (n. 219,

By "prophets" in the spiritual sense are meant all who are
wise from the Lord, and this whether they teach or do not
teach (n. 6241;).

The prophets were instructed by the Lord by the living voice
(n. 706a).

The Lord spake to the people through the prophets, and
through them the Lord didtated the Word. They were
not enlightened as to the understanding ; but they merely
received by the hearing the words which they were to
utter or to write ; indeed they did not understand the in-
terior meaning of the words, still less the spiritual (n. 624^);

A man, when in the body, does not see such things as are in
heaven, unless the sight of his spirit be opened ; and when
this is opened then he sees. Thus did John see the things
described in the Apocalypse : and so, also, did the proph-
ets see ; and they were therefore called seers, and were
said to have their eyes open (n. 53 ; compare n. 471).

Prophetess {ProfheUssa). — By "a prophetess (phophetis)" {Apoc.

ii. 20), as by "a prophet," is signified one who teaches
truth ; and, in a sense abstracSted from person, the doc-
trine of truth is signified. In the opposite sense by "a
prophetess " is signified one who teaches falsities ; also
the do6lrine of all falsities (n. 160).

False prophet {Falsi j>ropheta, Pseudofrophetd). — By "false proph-
ets," and by "false Christs and false prophets," are not
meant prophets according to the common understanding
of the term ; but all who pervert the Word and teach
falsities (n. 624*).
" False prophets (fseudoprophetes) in sheep's clothing, who in-
wardly are ravening wolves" {Matt. viii. 15), are those
who teach falsities as if they were truths, and to all appear-
ances lead moral lives ; but who, with themselves, while
thinking from their own spirit, think of nothing but them-


selves and the world, and study to deprive all of truths (n.

"From the mouth of the false prophet" {Apoc. xvi. 13), sig-
nifies the dodlrine of faith separate from hfe, and of justifi-
cation through it, confirmed from the Word falsified.
"The false prophet" here has similar signification with
" the beast ascending out of the earth " (n. 999).

See also Apoc. xix. 20 (n. S04'> ^o(ld).

"Propheta (a prophet)" is the rendering of

NABHi', Exod. vii. I (n. 624«);
Num. xii. 6 (n. 624^) ;

Deut. xiii. i (n. 706a) ; xviii. ij (n. 624^, Ti^dii) ;
I Kings xviii. 4, 13 (n. 160); xix. 16 (n. 37S«(v.));
Ps. Ixxiv. 9 (n. 7o6</) ;
Xsa. iii. 2 (n. 7271J) ; ix. 15 (n. 624^) ; xxviii. 7 (n. 624^) ; xxix.

10 (n. 376/, S77a, 624<f) ;
yer. ii. 8, 26 (n. 624?) ; v. 13 (n. 419?, 624<^) ; verse 31 fn.

624e^ ; vii. 25 f n. 624^) ; viii. 1 (n. 659«') ; verse 10 (n.

624?) ; xiii. 13 (n. 376/) ; xiv. 13 (n. 131*, 386^) ; verse

14 (n. 866); verse 15 (n. 131*, 386^, b^zd, 6S9«) ; xxiii.

14 (n. 141*, 653*) ; verse 15 (n. 624<^) ; verse 16 (n. 624^,

866) ; verses 33, 34 (n. 624^) ; xxviii. 8, 9 (n. 624<f) ;

xxxviii. 9 (n. 537*) ;
Lam. iv. 13 (n. 329^) ;
Ezek. vii. 26 (n. 237a, 624e) ; xiii. 2, 3 (n. 6241:) ; xxii. 25

(n. 644-5);
Dan. ix. 10 (n. 409c) ; verse 24 (n. 624s) ;
Hos. ix. 7, 8 (n. 6241:); xii. 10 (n. 236^); verse 13 (n. 624c);
Amos iii. 7 (n. 409c-, 6243) ;
Micah iii. 6 (n. 624c) ;
Zeph. iii. 4 (n. 624^) ;
Zech. xiii. 2 (n. 483*) ;
Mai. Iv. 5 (n. 624«) :
PROPHCTES, Matt. X. 41 (n. \02l, 624^, 695*); xiii. 17 (n. 624*);

xxi. II (n. 624^) ; xxii. 40 (n. 250^) ; xxiii. 30, 31 (n.

624<f) ; verse 34 (n. 655*) ; verse 37 (n. 624(f) ;
Luke iv. 17 (n. 375f(vi.)) ; vii. 16 (n. 624«) ; xi. 49 (n. 100) ;

verse 50 (n. 39i<^) ; xiii. 33 (n. 624^) ;
yohn vii. 40, 41 (n. 6241;) ; ix. 17 (n. 624^) ;
Apoc. xi. 10 (n. 662); verse 18 (n. 624*); xvi. 6 (n. 975);

xviii. 20 (n. 6241:, 1179) ; verse 24 (n. 1193).

"Prophetare (to prophesy)" represents

NABHA>, Jer. ii. 8 (n. 6245); v. 31 (n. 624s); xiv. 14 (n. 866);
verses 15, 16 (n. 386^, 652^, 659^) ; xxiii. 16 (n. (>2^,
866) ; xxviii. 8, 9 (n. 624^) ;
Ezek. xiii. 2 (n. 624c);
Joel ii. 28 (n. 624^) ;
Amos iii. 8 (n. 624j5) ; vii. 16 (n. 624c) ;
'Zech. xiii. 3 (n. 624^); verse 4 (n. 39S*):
PROPHETEuo, Matt. vii. 22 (n. 624*);

Apoc. X. II (n. 624a) ; xi. 3 (n. 636).

Prophecy {Prophetia). — "Prophecy" is dodrine (n. 14).


That " the testimony of Jesus is the spirit of prophecy " (Apoc.
xix. lo), signifies that confession of the Lord and acknowl-
edgment of His Divine in His Human are the hfe of every
truth, both in the Word and in doftrine from the Word
(n. 392« ; compare n. 649).

By " the prophecy " of the two witnesses {Apoc. xi. 6) is sig-
nified predidlion concerning the Lord, and concerning
His advent, and concerning the good of love to Him and
the truths of faith in Him (n. 644a).

"Prophetia (prophecy) " is the rendering of

pRopHETEiA, Apoc. 1. 3 (ii. 14) ; xi. 6 (n. 644a); xix. lo (n. 392«,
6241:, 644a, 649).

Propheiical {Profheticum). — {See Word.')

The historical sayings of the Word conceal the spiritual sense
more than the merely prophetical (n. 471).

" Propheticum diElum (a prophetical saying) " represents

MASSA', yer. xxiii. 33, 34, where the English versions have "bur-
den." See Index Biblicus, s. v. Lingua, Onus, vi^here
we have " onus," a burden, which agrees with the Eng-
lish versions (n. 624?).

Propitiation (ProfUiatio), Propiiiate (PropiHare). — God cannot be re-
conciled by any other means than the repentance of man
himself To be saved by the Lord, and also by the pas-
sion of the cross, and so saved of the Lord, is propitiation
and expiation (n. 8o5i5(i.)).

They who are in truths perceive that by " propitiation through
the blood of the Son" is meant that they who go to the
Lord and supplicate Him, from truths which are in the
Word, are received and also heard with clemency ; " the
blood of the Lord" not only signifies His passion of the
cross, but also the Lord's divine truth which is in the Word
(n. 810).

The Lord did not come into the world to propitiate the Father
and to move Him to mercy {more may be seen, n. 806).

Propitiatory, Mercy-seat {Propitiatorium). — Reasons why the pro-
pitiatory {or mercy -seat) was placed upon the ark, and
that over it were sculptured two cherubim (n. 392i:).

The Lord is the Propitiator (n. 392c).

By "the propitiatory" is signified removal of the falsities that

are from evil loves, and then reception and hearing (n.

By "the propitiatory" are signified the hearing and reception

of all things of worship that are from the good of love,

and then expiation (n. 2831?).


" Propitiatorium (the propitiatory, the mercy-seat,) " repre-

KAPPORETH, Exod, XXV. 17-22 (u. 283</, 392c) ;
Lev. xvi. 13 (n. 392c) ;
Num. vii. 89 (n. 700*).

Proprium, Own. — {See Flesh.)

Falsities from evil are signified where it is said {John viii.
44), " When he speaketh a lie, he speaketh from his own
(iDios) :" "his own" signifies evil of the will; and "a lie"
signifies what is false, from that evil (n. 740^).

"To speak from one's own" means to speak from what is in-
born (n. 433«) : man's own {or man's proprium) is nothing
but evil ; for it is his hereditary evil itself (n. 1032).

By "flesh," in many passages of the Word, is signified the
proprium of man's will {or that which is man's own, in the
will) ; and this, viewed in itself, is evil (n. 1082) : man's
voluntary proprium is meant by "flesh," and his intellec-
tual proprium by "blood" (n. 329^).

"The will of flesh" {John i. 13) is all the evil from the loves
of self and the world ; and it is man's voluntary proprium,
which in itself is nothing but evil. " The will of man {vir) "
is intelleftual proprium ; and when it exists from volun-
tary proprium which in itself is nothing but evil, intellec-
tual proprium is nothing but falsity (n. 151).

He who loves himself above all things, sinks his affeflions
and thoughts in the body, and so in his proprium, and
thus he cannot be uplifted from it by the Lord : and he
who is immersed in the body and in his proprium is in
corporeal ideas, and in pleasures which are merely of the
body, and thence he is in thick darkness as to those things
which are above. The case is similar with him who loves
the world ; though in a less degree, for the reason that the
world cannot be loved as much as the proprium is loved ;
and the world is therefore loved from the proprium, and
for the sake of the proprium, because it is serviceable to
it (n. 950).

Natural love separate from spiritual is man's proprium, which
viewed in itself is nothing but evil (n. 8i7<f).

Man's voluntary proprium is evil ; and his intelledlual pro-
prium, from the voluntary, is falsity : therefore whatever
is from proprium is against wisdom and intelligence ; what
is against wisdom is folly, and what is against intelligence
is insanity (n. 318 ; compare n. 281,5).

Man's proprium has its seat in the sensual and the natural
man ; therefore that which is concluded from these alone
is concluded from proprium or from man's own intelli-
gence (n. 483^; compare n. 617^).


So far as man afls from proprium, he a<5ts from hell (n. 693) ;
to be led by his proprium is to be led by hell (n. 1032).

Natural good separate from spiritual is good from the pro-
prium ; but viewed in itself this is not good, but it is an
enjoyment of some desire, coming chiefly from the love
of self and the world (n. 458*).

From man's proprium nothing but evil can be produced ; for
the proprium of man is that into which he is. born, and
that which he afterwards draws to himself by his own life :
and whereas his proprium, from very birth, has been made
up from mere evils, therefore man must as it were be cre-
ated anew, that is, regenerated, that he may be in good,
and may thus be able to be received into heaven. While
he is being regenerated, the evils which are from proprium
are removed, and goods are implanted in place of them ;
this is done by truths (n. 962 ; compare n. 1032).

When man thinks of what is good, and wills and does good,
from proprium, this is only for the sake of himself and for
the sake of the world, which are the ends of his works.
He cannot be withdrawn or elevated from his proprium,
unless he looks to the Lord in the matters of life : by this
looking he is conjoined with heaven ; and spiritual affec-
tion is given him by the Lord, from heaven (n. 2421:).

He who believes that there is from man's proprium power
against evils is gfreatly deceived (n. 209).

Man comes into temptations when he is let into his proprium
(n. 246).

When man is in the acknowledgment, from the heart, that all
good is from the Divine, and that from himself there is
nothing but evil, he then comes as it were out of himself,
and hence he falls upon the face : and when he is thus out
of himself, he is also removed from proprium, which in
itself is mere evil ; and when this is removed, the Divine
fills him, and lifts him up (n. 77).

When man is in humiliation, then he is removed from his
proprium ; man's proprium does not receive and acknowl-
edge anything of good and of truth from the Lord, for it
is nothing but evil (n. 291 ; compare n. 65311).

When man acknowledges in heart that there is nothing of
good in himself, and that he can do nothing from himself,
and on the other hand that all good is from the Lord, and
that the Lord can do all things, he then removes his pro-
prium which belongs to the love of himself (n. 1210).

They who lead a moral life from religion, and, within the
church, they who do this from the Word, are elevated
above their natural man, and thus above their proprium

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