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832. That the image of the beast should both speak. That this signifies that thence something in agreement flowed out of heaven into the thought nearest to the speech excited and enkindled from natural love, is evident from the discourse and preaching of those who confirm the separation of faith from life by the Word. For all and every part of the Word communicates with the heavens, and hence there flows something holy into the person speaking or preaching; but with those who are in faith separated from life, this holy somewhat cannot flow into any spiritual affection and the thought therefrom, because such persons are not spiritual but merely natural; it flows therefore into their natural love, which excites and enkindles the thought nearest to speech. This is why such persons can also speak and preach like those who are spiritual, although they have no spiritual, but only natural, affection, which is the affection of glory, honour, or gain. This affection, however, is excited, indeed enkindled, owing to the influx of what is holy from heaven.
[2] The reason why the sense of the letter of the Word communicates with heaven is, because the whole and every part of it contains in itself a spiritual sense; and the spiritual sense is perceived in the heavens, when the natural sense, which is the sense of the letter, is understood by man. That this is the case has been proved to me by much experience from the spiritual world. I have heard some repeat words taken from the sense of the letter of the Word, and have perceived that communication was immediately given them with some society of heaven; for the spiritual sense, which was in the words then recited from the sense of the letter, penetrated to that society. Evil spirits sometimes abuse this communication to procure themselves favour and protection from the heavens. It is evident therefore what is the quality of the Word in the sense of the letter. And because it is a means of communicating with heaven, therefore the Spiritual in agreement with the Natural, and which is moreover holy, flows in therefrom into the natural love of the person speaking or preaching from the Word; and this love excites the thought nearest to their speech. It is said the thought nearest to speech, because man has interior and exterior thought. He is in a state of interior thought when he is alone and thinks in himself, but in exterior thought when he is with others and speaks with them. It is known to every one, that a man can think in himself in a manner different from that which he makes use of in speaking before men. This exterior thought is that which is meant by the thought nearest to speech. This thought is excited and enkindled by natural love, which is the love of glory, honour, or gain with those who are in falsities, and who confirm them from the sense of the letter of the Word. Now this is what is meant by a spirit given to the image of the beast, that the image of the beast should speak; by which is signified, that in the doctrine of faith separate from life, there was also, by conjunction with the Word, something of spiritual life; and that therefore something in agreement flowed in out of heaven into the thought nearest to speech, which is excited and enkindled by natural love.
[3] Because in a former article we treated of the spiritual love, in which those are who dwell in the second heaven, and which constitutes their life; and since it is not known how love becomes spiritual, it shall here be briefly explained.
All love becomes spiritual by means of truths from the Word, in proportion as a man acknowledges and sees them in his understanding, and afterwards loves them, that is, does them from the will. The reason why the love becomes spiritual by means of truths from the Word in proportion as a man acknowledges and sees them in the understanding is, that a man has two memories, and consequently two kinds of thought, this being the case both with the evil and the good - interior and exterior. Every man thinks in himself from the interior memory, when, left to himself, he is led of his own love. This thought is that of his spirit. But a man thinks from the exterior memory when he speaks before the world. Every one may see by a little reflection that these two kinds of thought exist. The things which man thinks in himself from the interior memory when left to himself, are those pertaining to his life, and become associated with his life; for it is his spirit which then thinks, or, what is the same, it is the affection proper to his life which excites such thought. But the things which a man thinks from the exterior memory, if they do not make one with the thought of the interior memory, do not pertain to his life, nor do they become associated with his life, for they are corporeal and belong to the world; these after death are cast aside, when a man becomes a spirit.
It is therefore evident what is the nature of the state of those who are evil, and who fear neither God nor man, namely, that inwardly they think evils and falsities, although outwardly they may think and speak truths and also do goods; and that such goods and truths are dissipated when man puts off the body and becomes a spirit, the evils and the falsities remaining with them.
But the case is different with the good. These, because they have feared God and loved their neighbour, when they think from the interior memory, think from the truths that are from good, and similarly in regard to the exterior memory, so that with them these two thoughts make one. And because they are in truths from good, the internal spiritual man is opened; and this is conjoined with angels in the heavens, and is essentially an angel of heaven. Such a man, being in the light of heaven, in which spiritual truths appear as clearly as objects in the world appear before the eye, receives truths when he sees them, and forms his understanding from them. He has spiritual faith, therefore, which is essentially the acknowledgment of truth because it is seen in the understanding. Natural faith, which is to believe that a thing is so because another has declared it, is to them no faith. They call this faith historical, and, in the case of some, persuasive faith, which remains only so far as it agrees with love of their life. Who cannot see that nothing can enter a man's life, and constitute it, except that which has been previously seen to be so in the thought, and afterwards willed to be so? From these things it is evident, that in order that a man's love may become spiritual, he ought to see his truths, that is, to grasp them by the understanding.
[4] If, however, it is said that spiritual truths cannot be seen, and that the understanding cannot be so far opened, while a man is in the world, let it be known that he who loves truth from truth, that is, because it is truth, can see truth; and the truths that he does not see in the world he sees afterwards in heaven. For the very love of truth is receptive of the light of heaven; for this enlightens the understanding. Moreover, every one can receive in thought and understand more truths than he himself knows, unless his own love induces obscurity and causes darkness. This has been frequently testified to me in the spiritual world. For evil spirits have understood spiritual truths equally as well as good spirits, indeed, almost like angels, when they have been uttered; but as soon as they turned away their ears, and returned back into the state of their own love, they understood nothing whatever. It is evident, therefore, that every man has the faculty of understanding truths, and seeing them; but that the love of truth for the sake of truth alone causes man to understand them in the world rationally, but after death spiritually.
[5] But love with man, and his life therefrom, do not become spiritual by merely knowing and understanding truths, unless he also wills and does them. For, as just now said, an evil man, whose love is infernal, can know and understand truths equally well as a good man whose love is heavenly. Consequently the evil believe that, on account of their knowledges and the understanding of truths, they will not only come into heaven, but also be there amongst the intelligent, of whom it is said that "They shall shine as the stars"; when, nevertheless, if they do not also love or will to do the truths which they know and understand, they come after death amongst those who are in hell, from whom all truths are taken away. For every one after death becomes his own love; and in the world every one becomes his own love by willing and doing according to his understanding and knowledge. For a man's love dwells in these, and the truths of the understanding dwell in the love. It is evident, therefore, whence man has life, for it is love that constitutes his life.
[6] There are three degrees of life in a man. The third degree is that in which are the angels of the third heaven. The second is that in which are the angels of the second heaven; and the first is that in which are the angels of the first or ultimate heaven. There is also a lowest degree, which is corporeal and material; a man is in this while he lives in the world. These degrees are opened in him according to the reception of Divine truth in his life; and Divine truth is received in the life when truth is willed and done according as it is known and understood. And because the love and life of man make one, it follows that there are as many degrees of love as there are degrees of life. The love in which are the angels of the third heaven is called celestial love; that in which are the angels of the second heaven is called spiritual love; and that in which are the angels of the first heaven is called spiritual-natural love, also celestial-natural. As is their love such is their wisdom and intelligence. Those who are in the third degree of love and thence of wisdom, live in an atmosphere purely ethereal, as it were. Those who are in the second degree of love, and thence of intelligence, live as if in an atmosphere purely aerial, as it were. And those who are in the first degree of love, and thence of knowledge, live in an atmosphere purely watery, as it were. And because the purity of their life is in a degree similar to that of their love, it is evident that those who are in the third heaven, and in the love and life of that heaven, cannot be approached by those who are in the second and first heavens. For to ascend from the second heaven into the third would be like a bird flying above its own atmosphere into the ether; and to ascend from the first heaven into the second would be like a fish raised out of the water into the air, where it would suffer the greatest pain and be suffocated.
These things are stated in order that it may be known that spiritual love is the love of truth in act; and that the love of truth in act is according to the sight of truth in the understanding; and that the faith of that love is nothing else but the acknowledgment of truth from that sight and understanding. This, therefore, is spiritual faith.
832. That the image of the beast may speak, signifies that consequently an agreement flowed in from heaven into the thought nearest to the speech excited and enkindled by natural love. This is evident from the speech and preaching of those who confirm the separation of faith from life by means of the Word. For all things of the Word and every particular of it communicate with the heavens, and from it there flows a holiness into the person speaking or preaching; but with such this holiness cannot flow into any spiritual affection and thought therefrom, because all who are in a faith separated from the life are not spiritual but merely natural. Therefore this holy principle flows into their natural love, which excites and enkindles the thought nearest to the speech. And this is why such can speak and preach like those who are spiritual, although they have no spiritual affection, but only natural affection, which is the affection of glory, honor, or gain; and yet this affection is excited, and even enkindled, by an influx of holiness from heaven.
[2] The sense of the letter of the Word communicates with heaven, because each and every thing therein contains a spiritual sense; and the spiritual sense is perceived in the heavens when the natural sense, which is the sense of the letter, is understood by man. That this is so has been confirmed to me from the spiritual world by much experience. I have heard some recite words from the sense of the letter of the Word and have perceived that immediately they had communication with some society of heaven; for the spiritual sense which was in the words then recited from the sense of the letter penetrated to that society. Sometimes this communication is abused by evil spirits to acquire for themselves favor from the heavens. From this it is clear what is the quality of the Word in the sense of the letter; and as it is a means of communicating with heaven, a spiritual which is holy and which agrees with the natural, flows in therefrom into the natural love of the one speaking or preaching from the Word; and this love excites the thought nearest to his speech. It is said the thought nearest to the speech, because man has interior thought and exterior thought. He has interior thought when he is alone and thinks by himself, but he has exterior thought when he is with others and is speaking with them. Everyone knows that 1man can think in himself differently from the thought from which he speaks before men. This exterior thought is what is meant by the thought nearest to the speech. This thought is excited and enkindled by natural love, which is the love of glory, honor, or gain, with those who are in falsities, and who confirm them from the sense of the letter of the Word. This, then, is what is signified by "the breath given to the image of the beast, that the image of the beast may speak," which signifies that in the doctrine of faith separated from life, when it is conjoined with the Word, there is something of spiritual life, and that in consequence an agreement flowed in from heaven into the thought nearest to the speech, excited and kindled by natural love.
[3] As the preceding article treated of spiritual love, which those have who are in the second heaven, and which constitutes their life, and as man does not know how love becomes spiritual, it shall be briefly told. All love becomes spiritual by means of truths from the Word in the measure in which man acknowledges them and sees them in his understanding and afterwards loves them, that is, does them from the will. Love becomes spiritual by means of truths from the Word in the measure in which man acknowledges them and sees them in the understanding, because there are two memories in man, and from these there are two kinds of thought both with the evil and the good, namely, an interior and an exterior. Every man thinks with himself from the interior memory when he is left to himself and is led by his love. This thought is the thought of his spirit. But man thinks from the exterior memory when he is speaking before the world. Everyone sees even by a little reflection that there are these two kinds of thought. The things that a man thinks with himself from the interior memory when left alone to himself, belong to his life, and come to be of his life; for it is his spirit that then thinks, or what is the same, it is the affection proper to his life that excites this thought. But the things that a man thinks from the exterior memory, when they do not make one with the thought of the interior memory, do not belong to his life and do not come to be of his life, for they belong to the body for the sake of the world; and these things also after death, when a man becomes a spirit, are cast away. From this it can be seen what the state is of those who are evil, and who fear neither God nor man, namely, that inwardly with themselves they think evils and falsities, while outwardly they think and speak truths and also do goods; but when a man puts off the body and becomes a spirit these goods and truths are scattered, but the evils and the falsities thence remain with him as a spirit. But it is otherwise with the good. Because these have feared God and have loved the neighbor, when they think from the interior memory they think from truths that are from good; in like manner as when they think from the exterior memory. With them these two kinds of thought make one. And as they are in truths from good, the internal spiritual man, which is in conjunction with angels in the heavens, and is in itself an angel of heaven, is opened with them; and as this is in the light of heaven, in which spiritual truths appear as clearly as objects in the world appear before the eye, when it sees truths it receives them and forms the understanding from them. From this such have spiritual faith, which is in its essence the acknowledgment of truth because it is seen in the understanding. Natural faith, which is to believe that a thing is so because another has said it, is to them no faith; this they call historical faith, and with some it is a persuasive faith, which is permanent only so far as it is in harmony with the love of their life. Who cannot see that nothing can enter the life of a man and constitute it except what he has first thought to be so and afterwards has willed that it should be so? From this it can be seen that if a man's love is to become spiritual he must see his truths, that is, must grasp them by the understanding.
[4] But if you say that spiritual truths cannot be seen, and that the understanding cannot be so far opened so long as man is in the world, let it be known that he who loves truth from truth, that is, because it is truth, can see spiritual truths; and those which he does not see in the world he sees afterwards in heaven. For it is the love itself of truth that receives the light of heaven, which enlightens the understanding. Moreover, everyone can receive in thought and can understand truths more than he himself knows, unless his own love induces obscurity and causes darkness. This has often been proved to me in the spiritual world. For evil spirits have understood spiritual truths when they have been uttered by anyone just as well as good spirits, and even almost like angels; but as soon as they turned their ear away and let themselves back into the state of their own love they understood nothing at all. From this it is clear that every man has the ability to understand truths, and even to see them; but that nothing except a love of truth for the sake of truths causes a man to understand them, in the world rationally, but after death spiritually.
[5] But love with man, and his life from it, do not become spiritual by merely knowing and understanding truths unless he also wills and does them. For, as has just been said, an evil man, whose love is infernal, can know and understand truths just as well as a good man whose love is heavenly; therefore the evil believe that because of their knowledges and their understanding of verities they will not only come into heaven but will also be among the intelligent there, of whom it is said that "they shall shine as the stars," and yet, if they do not also love, that is, will to do the truths that they know and understand, they come after death among those who are in hell, from whom all truths are taken away. For after death everyone comes to be his own love; and in the world everyone comes to be his own love by willing and doing according to his understanding and knowledge; for in these a man's love has its seat, and in the love the truths of the understanding have their seat; from which it is clear whence man has life, since it is the love that makes his life.
[6] There are three degrees of life with man, the third degree in which are the angels of the third heaven; the second degree in which are the angels of the second heaven; and the first degree in which are the angels of the first or ultimate heaven. There is also a lowest degree, which is corporeal and material, which man has while he lives in the world. These degrees are opened with man according to the reception of Divine truth in his life; and Divine truth is received in the life by willing and doing truth according to the knowledge and understanding of it. And as the love and the life of man make one, it follows that there are as many degrees of love as there are of life. The love in which the angels of the third heaven are is called celestial love; the love in which the angels of the second heaven are is called spiritual love; and the love in which the angels of the first heaven are is called spiritual-natural love, also celestial-natural. As their love is, such is their wisdom and intelligence. Those who are in the third degree of love and of wisdom thence live in an atmosphere as it were purely ethereal; those who are in the second degree of love and thence of intelligence live in an atmosphere as it were purely aerial; and those who are in the first degree of love and thence of knowledge live in an atmosphere as it were purely aqueous. And as the purity of their life is in a similar degree as their love, it is evident that those who are in the third heaven and in the love and life of that heaven cannot be approached by those who are in the second and first; for to ascend from the second heaven into the third would be like a bird's flying above its own atmosphere into the ether; and to ascend from the first heaven into the second would be like elevating a fish into the air, in which it would suffocate and suffer direful things. This has been said to make known that spiritual love is the love of truth in act; and that the love of truth in act is in accordance with the sight of truth in the understanding; and that the faith of that love is nothing else than the acknowledgment of truth from that sight and understanding. This, therefore, is spiritual faith.
Footnotes:
1. The Latin has "quam" for "quod."
832. "Ut et loquatur imago bestiae." Quod significet quod inde e caelo consentiens influxerit in cogitationem loquelae proximam, ab amore naturali excitatam et incensam, constare potest ex loquela et praedicatione illorum qui separationem fidei a vita per Verbum confirmant; omnia enim et singula Verbi communicant cum caelis, et inde influit sanctum apud loquentem aut praedicantem; sed id sanctum non in aliquam affectionem spiritualem et inde cogitationem potest influere, quia omnes illi qui in fide separata a vita sunt, non spirituales sed mere naturales sunt; quare id sanctum influit in amorem eorum naturalem, qui excitat et incendit cogitationem loquelae proximam: inde est quod tales etiam loqui et praedicare possint sicut spirituales, tametsi illis nulla affectio spiritualis est, sed modo affectio naturalis, quae est affectio gloriae, honoris aut lucri; haec affectio usque excitatur, immo incenditur ex influxu sancti e caelo.
[2] Quod Verbi sensus litterae communicet cum caelo, est quia omnia et singula ibi sensum spiritualem in se continent, ac sensus spiritualis percipitur in caelis, quando sensus naturalis, qui est sensus litterae, intelligitur ab homine. Quod ita sit, ex multa experientia e mundo spirituali mihi confirmatum est. Audivi quod aliqui recitarent verba ex sensu litterae Verbi, et percepi, quod illico communicatio illis facta sit cum aliqua societate caeli, ad illam enim penetravit sensus spiritualis, qui inerat verbis e sensu litterae recitatis. Mali spiritus quandoque abutuntur hac communicatione ad comparandum sibi patrocinium e caelis. Ex his constare potest quale est Verbum in sensu litterae; et quia est communicativum cum caelo, ideo consentiens spirituale cum naturali, quod est sanctum, influit inde in amorem naturalem loquentis aut praedicantis ex Verbo, qui amor excitat cogitationem loquelae eorum proximam. Cogitatio loquelae proxima dicitur, quia homini est cogitatio interior et cogitatio exterior; cogitatio illi interior est quando solus est et secum cogitat, at cogitatio exterior illi est quando cum aliis est et cum illis loquitur: cuivis notum est 1
quod homo possit secum cogitare aliter quam loquitur coram hominibus; cogitatio haec exterior intelligitur per cogitationem loquelae proximam: hanc cogitationem excitat et incendit amor naturalis, qui est amor gloriae, honoris aut lucri, apud illos qui in falsis sunt, et falsa confirmant ex sensu litterae Verbi. Hoc nunc est quod significatur per quod "datus sit spiritus imagini bestiae", et "ut loquatur imago bestiae", per quae significatur, quod doctrinae fidei separatae a vita, per conjunctionem cum Verbo, aliquid vitae spiritualis inesset, et quod inde e caelo consentiens influxerit in cogitationem loquelae proximam, ab amore naturali excitatam et incensam.
[3] Quoniam in superiori articulo actum est de amore spirituali, qui est illis, et qui facit vitam illorum qui in secundo caelo sunt, et quia homo non scit quomodo amor fit spiritualis, paucis hic dicetur. Omnis amor fit spiritualis per vera ex Verbo, quantum illa homo agnoscit et quantum intellectu videt, et postea amat, hoc est, ex voluntate facit illa. Quod amor fiat spiritualis per vera ex Verbo, quantum homo agnoscit illa, ac intellectu videt illa, est quia in homine sunt binae memoriae, et inde binae cogitationes, tam apud malos quam apud bonos, nempe interior et exterior: omnis homo ex memoria interiore cogitat apud se, dum sibi relictus ab amore suo ducitur; haec cogitatio est cogitatio ejus spiritus; at ab exteriore memoria cogitat homo, dum coram mundo loquitur. Quod binae illae cogitationes existant, quisque, si modo leviter reflectit, videt: illa quae homo cogitat apud se ex memoria interiore, dum sibi soli relictus est, illa sunt vitae ejus, ac fiunt vitae ejus; nam est spiritus ejus qui tunc cogitat, seu quod idem, est affectio propria vitae ejus, quae cogitationem illam excitat: illa autem quae homo cogitat ex memoria exteriore, si non unum faciunt cum cogitatione ex memoria interiore, non sunt vitae ejus, nec fiunt vitae ejus, sunt enim corporis, propter mundum; quae quoque post mortem, dum homo fit spiritus, rejiciuntur. Inde constare potest qualis est status illorum qui mali sunt, ac non timent Deum nec timent hominem, quod nempe interius apud se cogitent mala et falsa, exterius autem cogitent et inde loquantur vera, et quoque faciant bona; sed quod bona et vera, dum homo exuit corpus et fit spiritus, dissipentur, et quod mala et inde falsa apud illum, ut spiritum, remaneant. Aliter vero apud bonos: hi quia timuerunt Deum, et dilexerunt proximum, dum ex interiore memoria cogitant, ex veris quae ex bono cogitant, similiter cum ex memoria exteriore; apud hos binae illae cogitationes unum faciunt; et quia in veris ex bono sunt, apud illos aperitur internus spiritualis homo, qui conjunctus est angelis in caelis, ac in se est angelus caeli hic quia est in luce caeli, in qua apparent vera spiritualia tam clare sicut objecta in mundo coram oculo, cum videt vera, recipit illa, et ex illis format intellectum: inde illis fides spiritualis, quae in sua essentia est agnitio veri quia visum est intellectu; fides naturalis illis est nulla fides, quae est credere quod ita sit quia alius dixerat; hanc fidem vocant fidem historicam, et apud quosdam persuasivam, quae permanet quantum cum amore vitae eorum concordat. Quis non videre potest quod nihil intrare possit vitam hominis, et facere illam, nisi quod prius cogitavit quod ita sit, et dein voluit quod ita esset? Ex his constare potest quod homo, ut amor ejus fiat spiritualis, oporteat videre sua vera, hoc est, intellectu capere illa.
[4] Sed si dixeris quod vera spiritualia non videri possint, et quod intellectus non eo usque aperiri queat, dum homo in mundo est, 2
sciatur quod qui amat verum ex vero, hoc est, quia verum est, is possit videre illa; et quae non videt in mundo, illa videt postea in caelo; ipse amor veri recipit lucem caeli, quae illustrat intellectum. Praeterea unusquisque potest recipere cogitatione ac intelligere vera plus quam ipse novit, nisi amor proprius ejus induceret obscurum, et obfuscaret; hoc saepius testatum mihi factum est in mundo spirituali; spiritus enim mali tam bene intellexerunt vera spiritualia quam sicut spiritus boni, immo paene sicut angeli, cum dicta sunt a quodam; sed ut primum aurem averterunt, et se remiserunt in statum amoris proprii, nihil prorsus intellexerunt. Inde patuit quod cuivis homini sit facultas intelligendi vera, immo videndi illa; sed quod solum amor veri propter vera faciat ut homo intelligat illa, in mundo rationaliter, post mortem autem spiritualiter.
[5] Sed amor apud hominem, et inde vita ejus, non fit spiritualis per solum scire ac intelligere vera, nisi etiam velit et faciat illa; nam, ut modo dictum est, homo malus, cui amor infernalis, aeque potest scire et intelligere vera quemadmodum homo bonus, cui amor caelestis est; inde mali credunt quod propter cognitiones et propter intellectum veritatum, non modo venturi sint in caelum, sed etiam futuri ibi inter intelligentes, de quibus dicitur quod "lucituri sint sicut stellae"; cum tamen, si vera, quae sciunt ac intelligunt, non quoque 3
amant seu volunt facere, post mortem inter illos veniunt qui in inferno sunt, quibus adimuntur omnia vera. Quisque enim post mortem fit suus amor; ac quisque fit suus amor in mundo per velle et facere secundum ejus intelligere et scire; amor enim hominis residet in illis, et in amore resident vera intellectus; inde patet unde vita homini est, quoniam amor facit vitam ejus. Sunt tres gradus vitae apud hominem; tertius gradus est, in quo sunt angeli caeli tertii; secundus gradus est, in quo sunt angeli caeli secundi; et primus gradus est, in quo sunt angeli caeli primi seu ultimi; est quoque gradus infimus, qui est corporeus ac materialis, qui est apud hominem dum vivit in mundo. Illi gradus aperiuntur apud hominem secundum receptionem Divini Veri in vita sua, ac Divinum Verum recipitur vita ex velle et facere verum secundum scire et intelligere illud. Et quia amor et vita hominis unum faciunt, sequitur quod tot gradus amoris sint quot sunt gradus vitae: amor in quo sunt angeli tertii caeli, vocatur amor caelestis; amor in quo sunt angeli secundi caeli, vocatur amor spiritualis; et amor in quo sunt angeli primi caeli, vocatur amor spiritualis naturalis, tum caelestis naturalis. Sicut est amor illorum, ita est sapientia et intelligentia illorum.
[6] Illi qui in gradu tertio amoris et inde sapientiae sunt, vivunt in atmosphaera sicut pura aetherea; qui in gradu secundo amoris et inde intelligentiae sunt, vivunt in atmosphaera sicut pura aerea; et qui in gradu primo amoris et inde scientiae sunt, vivunt in atmosphaera sicut pura aquea; et quia puritas vitae illorum in simili gradu cum amore illorum est, patet quod illi qui in tertio caelo sunt, ac in illius caeli amore et vita, non adiri queant ab illis qui in secundo et primo; nam e secundo caelo ascendere in tertium, foret [sicut] avis supra atmosphaeram suam volaret in aetherem; et a primo caelo in secundum, foret sicut piscis elevaretur in aerem, in quo suffocaretur et dira pateretur. Haec dicta sunt, ut sciatur quod amor spiritualis sit amor veri actu, et quod amor veri actu sit secundum visum veri intellectu; et quod fides illius amoris non aliud sit quam agnitio veri ex illo viso ac intellecto. Haec itaque est fides spiritualis.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.