ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM

BY

EMANUEL SWEDENBORG




1. PART FIRST.

LOVE IS THE LIFE OF MAN.

Man knows that there is such a thing as love, but he does not know what
love is. He knows that there is such a thing as love from common speech,
as when it is said, he loves me, a king loves his subjects, and subjects
love their king, a husband loves his wife, a mother her children, and
conversely; also, this or that one loves his country, his fellow citizens,
his neighbor; and likewise of things abstracted from person, as when it
is said, one loves this or that thing. But although the word love is so
universally used, hardly anybody knows what love is. And because one is
unable, when he reflects upon it, to form to himself any idea of thought
about it, he says either that it is not anything, or that it is merely
something flowing in from sight, hearing, touch, or interaction with
others, and thus affecting him. He is wholly unaware that love is his
very life; not only the general life of his whole body, and the general
life of all his thoughts, but also the life of all their particulars.
This a man of discernment can perceive when it is said: If you remove
the affection which is from love, can you think anything, or do anything?
Do not thought, speech, and action, grow cold in the measure in which the
affection which is from love grows cold? And do they not grow warm in the
measure in which this affection grows warm? But this a man of discernment
perceives simply by observing that such is the case, and not from any
knowledge that love is the life of man.

2. What the life of man is, no one knows unless he knows that it is love.
If this is not known, one person may believe that man's life is nothing
but perceiving with the senses and acting, and another that it is merely
thinking; and yet thought is the first effect of life, and sensation and
action are the second effect of life. Thought is here said to be the first
effect of life, yet there is thought which is interior and more interior,
also exterior and more exterior. What is actually the first effect of life
is inmost thought, which is the perception of ends. But of all this
hereafter, when the degrees of life are considered.

3. Some idea of love, as being the life of man, may be had from the sun's
heat in the world. This heat is well known to be the common life, as it
were, of all the vegetations of the earth. For by virtue of heat, coming
forth in springtime, plants of every kind rise from the ground, deck
themselves with leaves, then with blossoms, and finally with fruits, and
thus, in a sense, live. But when, in the time of autumn and winter, heat
withdraws, the plants are stripped of these signs of their life, and they
wither. So it is with love in man; for heat and love mutually correspond.
Therefore love also is warm.

4. GOD ALONE, CONSEQUENTLY THE LORD, IS LOVE ITSELF, BECAUSE HE IS LIFE
ITSELF AND ANGELS AND MEN ARE RECIPIENTS OF LIFE.

This will be fully shown in treatises on Divine Providence and on Life;
it is sufficient here to say that the Lord, who is the God of the universe,
is uncreate and infinite, whereas man and angel are created and finite.
And because the Lord is uncreate and infinite, He is Being [Esse] itself,
which is called "Jehovah," and Life itself, or Life in itself. From the
uncreate, the infinite, Being itself and Life itself, no one can be
created immediately, because the Divine is one and indivisible; but their
creation must be out of things created and finited, and so formed that
the Divine can be in them. Because men and angels are such, they are
recipients of life. Consequently, if any man suffers himself to be so
far misled as to think that he is not a recipient of life but is Life,
he cannot be withheld from the thought that he is God. A man's feeling
as if he were life, and therefore believing himself to be so, arises from
fallacy; for the principal cause is not perceived in the instrumental
cause otherwise than as one with it. That the Lord is Life in Himself,
He Himself teaches in John:

     As the Father hath life in Himself, so also hath He given to the Son
     to have life in Himself (5:26)
     He declares also that He is Life itself (John 11:25; 14:6).

Now since life and love are one (as is apparent from what has been said
above, n. 1, 2), it follows that the Lord, because He is Life itself, is
Love itself.

5. But that this may reach the understanding, it must needs be known
positively that the Lord, because He is Love in its very essence, that
is, Divine Love, appears before the angels in heaven as a sun, and that
from that sun heat and light go forth; the heat which goes forth therefrom
being in its essence love, and the light which goes forth therefrom being
in its essence wisdom; and that so far as the angels are recipients of
that spiritual heat and of that spiritual light, they are loves and
wisdoms; not loves and wisdoms from themselves, but from the Lord. That
spiritual heat and that spiritual light not only flow into angels and
affect them, but they also flow into men and affect them just to the
extent that they become recipients; and they become recipients in the
measure of their love to the Lord and love towards the neighbor. That
sun itself, that is, the Divine Love, by its heat and its light, cannot
create any one immediately from itself; for one so created would be Love
in its essence, which Love is the Lord Himself; but it can create from
substances and matters so formed as to be capable of receiving the very
heat and the very light; comparatively as the sun of the world cannot by
its heat and light produce germinations on the earth immediately, but
only out of earthy matters in which it can be present by its heat and
light, and cause vegetation. In the spiritual world the Divine Love of
the Lord appears as a sun, and from it proceed the spiritual heat and
the spiritual light from which the angels derive love and wisdom, as may
be seen in the work on Heaven and Hell (n. 116-140).

6. Since, then, man is not life, but is a recipient of life, it follows
that the conception of a man from his father is not a conception of life,
but only a conception of the first and purest form capable of receiving
life; and to this, as to a nucleus or starting-point in the womb, are
successively added substances and matters in forms adapted to the
reception of life, in their order and degree.

7. THE DIVINE IS NOT IN SPACE.

That the Divine, that is, God, is not in space, although omnipresent and
with every man in the world, and with every angel in heaven, and with
every spirit under heaven, cannot be comprehended by a merely natural
idea, but it can by a spiritual idea. It cannot be comprehended by a
natural idea, because in the natural idea there is space; since it is
formed out of such things as are in the world, and in each and all of
these, as seen by the eye, there is space. In the world, everything great
and small is of space; everything long, broad, and high is of space; in
short, every measure, figure and form is of space. This is why it has
been said that it cannot be comprehended by a merely natural idea that
the Divine is not in space, when it is said that the Divine is everywhere.
Still, by natural thought, a man may comprehend this, if only he admit
into it something of spiritual light. For this reason something shall
first be said about spiritual idea, and thought therefrom. Spiritual idea
derives nothing from space, but it derives its all from state. State is
predicated of love, of life, of wisdom, of affections, of joys therefrom;
in general, of good and of truth. An idea of these things which is truly
spiritual has nothing in common with space; it is higher and looks down
upon the ideas of space which are under it as heaven looks down upon the
earth. But since angels and spirits see with eyes, just as men in the
world do, and since objects cannot be seen except in space, therefore in
the spiritual world where angels and spirits are, there appear to be
spaces like the spaces on earth; yet they are not spaces, but appearances;
since they are not fixed and constant, as spaces are on earth; for they
can be lengthened or shortened; they can be changed or varied. Thus because
they cannot be determined in that world by measure, they cannot be
comprehended there by any natural idea, but only by a spiritual idea. The
spiritual idea of distances of space is the same as of distances of good
or distances of truth, which are affinities and likenesses according to
states of goodness and truth.

8. From this it may be seen that man is unable, by a merely natural idea,
to comprehend that the Divine is everywhere, and yet not in space; but
that angels and spirits comprehend this clearly; consequently that a man
also may, provided he admits into his thought something of spiritual light;
and this for the reason that it is not his body that thinks, but his
spirit, thus not his natural, but his spiritual.

9. But many fail to comprehend this because of their love of the natural,
which makes them unwilling to raise the thoughts of their understanding
above the natural into spiritual light; and those who are unwilling to do
this can think only from space, even concerning God; and to think according
to space concerning God is to think concerning the expanse of nature. This
has to be premised, because without a knowledge and some perception that
the Divine is not in space, nothing can be understood about the Divine
Life, which is Love and Wisdom, of which subjects this volume treats; and
hence little, if anything, about Divine Providence, Omnipresence,
Omniscience, Omnipotence, Infinity and Eternity, which will be treated
of in succession.

10. It has been said that in the spiritual world, just as in the natural
world, there appear to be spaces, consequently also distances, but that
these are appearances according to spiritual affinities which are of love
and wisdom, or of good and truth. From this it is that the Lord, although
everywhere in the heavens with angels, nevertheless appears high above
them as a sun. Furthermore, since reception of love and wisdom causes
affinity with the Lord, those heavens in which the angels are, from
reception, in closer affinity with Him, appear nearer to Him than those
in which the affinity is more remote. From this it is also that the
heavens, of which there are three, are distinct from each other,
likewise the societies of each heaven; and further, that the hells under
them are remote according to their rejection of love and wisdom. The same
is true of men, in whom and with whom the Lord is present throughout the
whole earth; and this solely for the reason that the Lord is not in space.

11. GOD IS VERY MAN.

In all the heavens there is no other idea of God than that He is a Man.
This is because heaven as a whole and in part is in form like a man, and
because it is the Divine which is with the angels that constitutes heaven
and inasmuch as thought proceeds according to the form of heaven, it is
impossible for the angels to think of God in any other way. From this it
is that all those in the world who are conjoined with heaven think of God
in the same way when they think interiorly in themselves, that is, in
their spirit. From this fact that God is a Man, all angels and all spirits,
in their complete form, are men. This results from the form of heaven,
which is like itself in its greatest and in its least parts. That heaven
as a whole and in part is in form like a man may be seen in the work on
Heaven and Hell (n. 59-87); and that thoughts proceed according to the
form of heaven (n. 203, 204). It is known from Genesis (1:26, 27), that
men were created after the image and likeness of God. God also appeared
as a man to Abraham and to others. The ancients, from the wise even to
the simple, thought of God no otherwise than as being a Man; and when at
length they began to worship a plurality of gods, as at Athens and Rome,
they worshiped them all as men. What is here said may be illustrated by
the following extract from a small treatise already published:

The Gentiles, especially the Africans, who acknowledge and worship one
God, the Creator of the universe, have concerning God the idea that He
is a Man, and declare that no one can have any other idea of God. When
they learn that there are many who cherish an idea of God as something
cloud-like in the midst of things, they ask where such persons are; and
on being told that they are among Christians, they declare it to be
impossible. They are informed, however, that this idea arises from the
fact that God in the Word is called "a Spirit," and of a spirit they have
no other idea than of a bit of cloud, not knowing that every spirit and
every angel is a man. An examination, nevertheless, was made, whether the
spiritual idea of such persons was like their natural idea, and it was
found not to be so with those who acknowledge the Lord interiorly as God
of heaven and earth. I heard a certain elder from the Christians say that
no one can have an idea of a Human Divine; and I saw him taken about to
various Gentile nations, and successively to such as were more and more
interior, and from them to their heavens, and finally to the Christian
heaven; and everywhere their interior perception concerning God was
communicated to him, and he observed that they had no other idea of God
than that He is a man, which is the same as the idea of a Human Divine
(C.L.J. n. 74).

12. The common people in Christendom have an idea that God is a Man,
because God in the Athanasian doctrine of the Trinity is called a
"Person." But those who are more learned than the common people pronounce
God to be invisible; and this for the reason that they cannot comprehend
how God, as a Man, could have created heaven and earth, and then fill the
universe with His presence, and many things besides, which cannot enter
the understanding so long as the truth that the Divine is not in space
is ignored. Those, however, who go to the Lord alone think of a Human
Divine, thus of God as a Man.

13. How important it is to have a correct idea of God can be known from
the truth that the idea of God constitutes the inmost of thought with
all who have religion, for all things of religion and all things of
worship look to God. And since God, universally and in particular, is
in all things of religion and of worship, without a proper idea of God
no communication with the heavens is possible. From this it is that in
the spiritual world every nation has its place allotted in accordance
with its idea of God as a Man; for in this idea, and in no other, is the
idea of the Lord. That man's state of life after death is according to
the idea of God in which he has become confirmed, is manifest from the
opposite of this, namely, that the denial of God, and, in the Christian
world, the denial of the Divinity of the Lord, constitutes hell.

14. IN GOD-MAN ESSE AND EXISTERE* ARE ONE DISTINCTLY**

Where there is Esse [being] there is Existere [taking form]; one is not
possible apart from the other. For Esse is by means of Existere, and not
apart from it. This the rational mind comprehends when it thinks whether
there can possibly be any Esse [being] which does not Exist [take form],
and whether there can possibly be Existere except from Esse. And since
one is possible with the other, and not apart from the other, it follows
that they are one, but one distinctly. They are one distinctly, like Love
and Wisdom; in fact, love is Esse, and wisdom is Existere; for there can
be no love except in wisdom, nor can there be any wisdom except from
love; consequently when love is in wisdom, then it EXISTS. These two are
one in such a way that they may be distinguished in thought but not in
operation, and because they may be distinguished in thought though not
in operation, it is said that they are one distinctly.*** Esse and
Existere in God-Man are also one distinctly like soul and body. There
can be no soul apart from its body, nor body apart from its soul. The
Divine soul of God-Man is what is meant by Divine Esse, and the Divine
Body is what is meant by Divine Existere. That a soul can exist apart
from a body, and can think and be wise, is an error springing from
fallacies; for every man's soul is in a spiritual body after it has cast
off the material coverings which it carried about in the world.
* To be and to exist. Swedenborg seems to use this word "exist" nearly
in the classical sense of springing or standing forth, becoming manifest,
taking form. The distinction between esse and existere is essentially the
same as between substance and form.
** For the meaning of this phrase. "distincte unum," see below in this
paragraph, also n. 17, 22, 34, 223, and DP 4.
*** It should be noticed that in Latin, distinctly is the adverb of the
verb distinguish. If translated distinguishably, this would appear.

15. Esse is not Esse unless it Exists, because until then it is not in a
form, and if not in a form it has no quality; and what has no quality is
not anything. That which Exists from Esse, for the reason that it is
from Esse, makes one with it. From this there is a uniting of the two
into one; and from this each is the others mutually and interchangeably,
and each is all in all things of the other as in itself.

16. From this it can be seen that God is a Man, and consequently He is
God-Existing; not existing from Himself but in Himself. He who has
existence in Himself is God from whom all things are.

17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY.

That God is infinite is well known, for He is called the Infinite; and
He is called the Infinite because He is infinite. He is infinite not from
this alone, that He is very Esse and Existere in itself, but because in
Him there are infinite things. An infinite without infinite things in it,
is infinite in name only. The infinite things in Him cannot be called
infinitely many, nor infinitely all, because of the natural idea of many
and of all; for the natural idea of infinitely many is limited, and the
natural idea of infinitely all, though not limited, is derived from
limited things in the universe. Therefore man, because his ideas are
natural, is unable by any refinement or approximation, to come into a
perception of the infinite things in God; and an angel, while he is
able, because he is in spiritual ideas, to rise by refinement and
approximation above the degree of man, is still unable to attain to
that perception.

18. That in God there are infinite things, any one may convince himself
who believes that God is a Man; for, being a Man, He has a body and every
thing pertaining to it, that is, a face, breast, abdomen, loins and feet;
for without these He would not be a Man. And having these, He also has
eyes, ears, nose, mouth, and tongue; also the parts within man, as the
heart and lungs, and their dependencies, all of which, taken together,
make man to be a man. In a created man these parts are many, and regarded
in their details of structure are numberless; but in God-Man they are
infinite, nothing whatever is lacking, and from this He has infinite
perfection. This comparison holds between the uncreated Man who is God
and created man, because God is a Man; and He Himself says that the man
of this world was created after His image and into His likeness
(Gen. 1:26, 27).

19. That in God there are infinite things, is still more evident to the
angels from the heavens in which they dwell. The whole heaven, consisting
of myriads of myriads of angels, in its universal form is like a man. So
is each society of heaven, be it larger or smaller. From this, too, an
angel is a man, for an angel is a heaven in least form. (This is shown
in the work  Heaven and Hell, n. 51-86.) Heaven as a whole, in part, and
in the individual, is in that form by virtue of the Divine which angels
receive; for in the measure in which an angel receives from the Divine
is he in complete form a man. From this it is that angels are said to be
in God, and God in them; also, that God is their all. How many things
there are in heaven cannot be told; and because the Divine is what makes
heaven, and consequently these unspeakably many things are from the
Divine, it is clearly evident that there are infinite things in Very Man,
who is God.

20. From the created universe a like conclusion may be drawn when it is
regarded from uses and their correspondences. But before this can be
understood some preliminary illustrations must be given.

21. Because in God-Man there are infinite things which appear in heaven,
in angel, and in man, as in a mirror; and because God-Man is not in space
(as was shown above, n. 7-10), it can, to some extent, be seen and
comprehended how God can be Omnipresent, Omniscient, and All-providing;
and how, as Man, He could create all things, and as Man can hold the
things created by Himself in their order to eternity.

22. That in God-Man infinite things are one distinctly, can also be seen,
as in a mirror, from man. In man there are many and numberless things, as
said above; but still man feels them all as one. From sensation he knows
nothing of his brains, of his heart and lungs, of his liver, spleen, and
pancreas; or of the numberless things in his eyes, ears, tongue, stomach,
generative organs, and the remaining parts; and because from sensation he
has no knowledge of these things, he is to himself as a one. The reason
is that all these are in such a form that not one can be lacking; for it
is a form recipient of life from God-Man (as was shown above, n. 4-6).
From the order and connection of all things in such a form there comes
the feeling, and from that the idea, as if they were not many and
numberless, but were one. From this it may be concluded that the many
and numberless things which make in man a seeming one, a Very Man who
is God, are one distinctly, yea, most distinctly.

23. THERE IS ONE GOD-MAN, FROM WHOM ALL THINGS COME.

All things of human wisdom unite, and as it were center in this, that
there is one God, the Creator of the universe: consequently a man who
has reason, from the general nature of his understanding, does not and
cannot think otherwise. Say to any man of sound reason that there are
two Creators of the universe, and you will be sensible of his repugnance,
and this, perhaps, from the mere sound of the phrase in his ear; from
which it appears that all things of human reason unite and center in
this, that God is one. There are two reasons for this. First, the very
capacity to think rationally, viewed in itself, is not man's, but is
God's in man; upon this capacity human reason in its general nature
depends, and this general nature of reason causes man to see as from
himself that God is one. Secondly, by means of that capacity man either
is in the light of heaven, or he derives the generals of his thought
therefrom; and it is a universal of the light of heaven that God is one.
It is otherwise when man by that capacity has perverted the lower parts
of his understanding; such a man indeed is endowed with that capacity,
but by the twist given to these lower parts, he turns it contrariwise,
and thereby his reason becomes unsound.

24. Every man, even if unconsciously, thinks of a body of men as of one
man; therefore he instantly perceives what is meant when it is said that
a king is the head, and the subjects are the body, also that this or
that person has such a place in the general body, that is, in the kingdom.
As it is with the body politic, so is it with the body spiritual. The
body spiritual is the church; its head is God-Man; and from this it is
plain how the church thus viewed as a man would appear if instead of one
God, the Creator and Sustainer of the universe, several were thought of.
The church thus viewed would appear as one body with several heads; thus
not as a man, but as a monster. If it be said that these heads have one
essence, and that thus together they make one head, the only conception
possible is either that of one head with several faces or of several
heads with one face; thus making the church, viewed as a whole, appear
deformed. But in truth, the one God is the head, and the church is the
body, which acts under the command of the head, and not from itself; as
is also the case in man; and from this it is that there can be only one
king in a kingdom, for several kings would rend it asunder, but one is
able to preserve its unity.

25. So would it be with the church scattered throughout the whole globe,
which is called a communion, because it is as one body under one head.
It is known that the head rules the body under it at will; for
understanding and will have their seat in the head; and in conformity
to the understanding and will the body is directed, even to the extent
that the body is nothing but obedience. As the body can do nothing except
from the understanding and will in the head, so the man of the church can
do nothing except from God. The body seems to act of itself, as if the
hands and feet in acting are moved of themselves; or the mouth and tongue
in speaking vibrate of themselves, when, in fact, they do not in the
slightest degree act of themselves, but only from an affection of the
will and the consequent thought of the understanding in the head.
Suppose, now, one body to have several heads and each head to be free
to act from its own understanding and its own will, could such a body
continue to exist? For among several heads singleness of purpose, such
as results from one head would be impossible. As in the church, so in
the heavens; heaven consists of myriads of myriads of angels, and unless
these all and each looked to one God, they would fall away from one
another and heaven would be broken up. Consequently, if an angel of
heaven but thinks of a plurality of gods he is at once separated; for
he is cast out into the outmost boundary of the heavens, and sinks
downward.

26. Because the whole heaven and all things of heaven have relation to
one God, angelic speech is such that by a certain unison flowing from
the unison of heaven it closes in a single cadence - a proof that it
is impossible for the angels to think otherwise than of one God; for
speech is from thought.

27. Who that has sound reason can help seeing that the Divine is not
divisible? also that a plurality of Infinites, of Uncreates, of
Omnipotents, and of Gods, is impossible? Suppose one destitute of reason
were to declare that a plurality of Infinites, of Uncreates, of
Omnipotents, and of Gods is possible, if only they have one identical
essence, and this would make of them one Infinite, Uncreate, Omnipotent,
and God, would not the one identical essence be one identity? And one
identity is not possible to several. If it should be said that one is
from the other, the one who is from the other is not God in Himself;
nevertheless, God in Himself is the God from whom all things are (see
above, n. 16).

28. THE DIVINE ESSENCE ITSELF IS LOVE AND WISDOM

Sum up all things you know and submit them to careful inspection, and in
some elevation of spirit search for the universal of all things, and you
cannot conclude otherwise than that it is Love and Wisdom. For these are
the two essentials of all things of man's life; everything of that life,
civil, moral, and spiritual, hinges upon these two, and apart from these
two is nothing. It is the same with all things of the life of the
composite Man, which is, as was said above, a society, larger or smaller,
a kingdom, an empire, a church, and also the angelic heaven. Take away
love and wisdom from these, and consider whether they be anything, and
you will find that apart from love and wisdom as their origin they are
nothing.

29. Love together with wisdom in its very essence is in God. This no one
can deny; for God loves every one from love in Himself, and leads every
one from wisdom in Himself. The created universe, too, viewed in relation
to its order, is so full of wisdom coming forth from love that all things
in the aggregate may be said to be wisdom itself. For things limitless
are in such order, successively and simultaneously, that taken together
they make a one. It is from this, and this alone, that they can be held
together and continually preserved.

30. It is because the Divine Essence itself is Love and Wisdom that man
has two capacities for life; from one of these he has understanding, from
the other will. The capacity from which he has understanding derives
everything it has from the influx of wisdom from God, and the capacity
from which he has will derives everything it has from the influx of love
from God. Man's not being truly wise and not loving rightly does not
take away these capacities, but merely closes them up; and so long as
they are closed up, although the understanding is still called
understanding and the will is called will, they are not such in essence.
If these two capacities, therefore, were to be taken away, all that is
human would perish; for the human is to think and to speak from thought,
and to will and to act from will. From this it is clear that the Divine
has its seat in man in these two capacities, the capacity to be wise and
the capacity to love (that is, that one may be wise and may love). That
in man there is a possibility of loving [and of being wise], even when
he is not wise as he might be and does not love as he might, has been
made known to me from much experience, and will be abundantly shown
elsewhere.

31. It is because the Divine Essence itself is Love and Wisdom, that all
things in the universe have relation to good and truth; for everything
that proceeds from love is called good, and everything that proceeds
from wisdom is called truth. But of this more hereafter.

32. It is because the Divine Essence itself is Love and Wisdom, that the
universe and all things in it, alive and not alive, have unceasing
existence from heat and light; for heat corresponds to love, and light
corresponds to wisdom; and therefore spiritual heat is love and spiritual
light is wisdom. But of this, also, more hereafter.

33. From Divine Love and from Divine Wisdom, which make the very Essence
that is God, all affections and thoughts with man have their
rise-affections from Divine Love, and thoughts from Divine Wisdom; and
each and all things of man are nothing but affection and thought; these
two are like fountains of all things of man's life. All the enjoyments
and pleasantnesses of his life are from these-enjoyments from the
affection of his love, and pleasantnesses from the thought therefrom.
Now since man was created to be a recipient, and is a recipient in the
degree in which he loves God and from love to God is wise, in other
words, in the degree in which he is affected by those things which are
from God and thinks from that affection, it follows that the Divine
Essence, which is the Creator, is Divine Love and Divine Wisdom.

34. DIVINE LOVE IS OF DIVINE WISDOM, AND DIVINE WISDOM IS OF DIVINE LOVE.

In God-Man Divine Esse [Being] and Divine Existere [Taking Form] are one
distinctly (as may be seen above, n. 14-16). And because Divine Esse is
Divine Love, and Divine Existere is Divine Wisdom, these are likewise
one distinctly. They are said to be one distinctly, because love and
wisdom are two distinct things, yet so united that love is of wisdom,
and wisdom is of love, for in wisdom love is, and in love wisdom Exists;
and since wisdom derives its Existere from love (as was said above, n. 15),
therefore Divine Wisdom also is Esse. From this it follows that love and
wisdom taken together are the Divine Esse, but taken distinctly love is
called Divine Esse, and wisdom Divine Existere. Such is the angelic idea
of Divine Love and of Divine Wisdom.

35. Since there is such a union of love and wisdom and of wisdom and love
in God-Man, there is one Divine Essence. For the Divine Essence is Divine
Love because it is of Divine Wisdom and is Divine Wisdom, because it is
of Divine Love. And since there is such a union of these, the Divine
Life also is one. Life is the Divine essence. Divine Love and Divine
Wisdom are a one because the union is reciprocal, and reciprocal union
causes oneness. Of reciprocal union, however, more will be said elsewhere.

36. There is also a union of love and wisdom in every Divine work; from
which it has perpetuity, yea, its everlasting duration. If there were more
of Divine Love than of Divine Wisdom, or more of Divine Wisdom than of
Divine Love, in any created work, it could have continued existence only
in the measure in which the two were equally in it, anything in excess
passing off.

37. The Divine Providence in the reforming, regenerating and saving of
men, partakes equally of Divine Love and of Divine Wisdom. From more of
Divine Love than of Divine Wisdom or from more of Divine Wisdom than of
Divine Love, man cannot be reformed, regenerated and saved. Divine Love
wills to save all, but it cam save only by means of Divine Wisdom; to
Divine Wisdom belong all the laws through which salvation is effected;
and these laws Love cannot transcend, because Divine Love and Divine
Wisdom are one and act in unison.

38. In the Word, Divine Love and Divine Wisdom are meant by "righteousness"
and "judgment," Divine Love by "righteousness," and Divine Wisdom by
"judgment;" for this reason "righteousness" and "judgment" are predicated
in the Word of God; as in David:

     Righteousness and judgment are the support of Thy Throne (Ps. 89:14).
     Jehovah shall bring forth righteousness as the light, and judgment as
     the noonday (Ps. 37:6).

In Hosea:

     I will betroth thee unto Me for ever, in righteousness, and in
     judgment (2:18).

In Jeremiah:

     I will raise unto David a righteous Branch, who shall reign as King
     and shall execute judgment and righteousness in the earth (23:5).

In Isaiah:

     He shall sit upon the throne of David, and upon his kingdom, to
     establish it in judgment and in righteousness (9:7).
     Jehovah shall be exalted, because He hath filled the earth with
     judgment and righteousness (33:5).

In David:

     When I shall have learned the judgments of Thy righteousness. Seven
     times a day do I praise Thee, because of the judgments of Thy
     righteousness (Ps. 119:7, 164).

The same is meant by "life" and "light" in John:

     In Him was life, and the life was the light of men (1:4).

By "life" in this passage is meant the Lord's Divine Love, and by "light"
His Divine Wisdom. The same also is meant by "life" and "spirit" in John:

     Jesus said, The words which I speak unto you, they are spirit, and
     they are life (6:63).

39. In man love and wisdom appear as two separate things, yet in themselves
they are one distinctly, because with man wisdom is such as the love is,
and love is such as the wisdom is. The wisdom that does not make one with
its love appears to be wisdom, but it is not; and the love that does not
make one with its wisdom appears to be the love of wisdom, but it is not;
for the one must derive its essence and its life reciprocally from the
other. With man love and wisdom appear as two separate things, because
with him the capacity for understanding may be elevated into the light
of heaven, but not the capacity for loving, except so far as he acts
according to his understanding. Any apparent wisdom, therefore, which
does not make one with the love of wisdom, sinks back into the love which
does make one with it; and this may be a love of unwisdom, yea, of
insanity. Thus a man may know from wisdom that he ought to do this or
that, and yet he does not do it, because he does not love it. But so far
as a man does from love what wisdom teaches, he is an image of God.

40. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND ARE FORM.

The idea of men in general about love and about wisdom is that they are
like something hovering and floating in thin air or ether or like what
exhales from something of this kind. Scarcely any one believes that they
are really and actually substance and form. Even those who recognize that
they are substance and form still think of the love and the wisdom as
outside the subject and as issuing from it. For they call substance and
form that which they think of as outside the subject and as issuing from
it, even though it be something hovering and floating; not knowing that
love and wisdom are the subject itself, and that what is perceived outside
of it and as hovering and floating is nothing but an appearance of the
state of the subject in itself. There are several reasons why this has
not hitherto been seen, one of which is, that appearances are the first
things out of which the human mind forms its understanding, and these
appearances the mind can shake off only by the exploration of the cause;
and if the cause lies deeply hidden, the mind can explore it only by
keeping the understanding for a long time in spiritual light; and this
it cannot do by reason of the natural light which continually withdraws
it. The truth is, however, that love and wisdom are the real and actual
substance and form that constitute the subject itself.

41. But as this is contrary to appearance, it may seem not to merit belief
unless it be proved; and since it can be proved only by such things as
man can apprehend by his bodily senses, by these it shall be proved. Man
has five external senses, called touch, taste, smell, hearing and sight.
The subject of touch is the skin by which man is enveloped, the very
substance and form of the skin causing it to feel whatever is applied to
it. The sense of touch is not in the things applied, but in the substance
and form of the skin, which are the subject; the sense itself is nothing
but an affecting of the subject by the things applied. It is the same
with taste; this sense is only an affecting of the substance and form of
the tongue; the tongue is the subject. It is the same with smell; it is
well known that odor affects the nostrils, and that it is in the nostrils,
and that the nostrils are affected by the odoriferous particles touching
them. It is the same with hearing, which seems to be in the place where
the sound originates; but the hearing is in the ear, and is an affecting
of its substance and form; that the hearing is at a distance from the ear
is an appearance. It is the same with sight. When a man sees objects at a
distance, the seeing appears to be there; yet the seeing is in the eye,
which is the subject, and is likewise an affecting of the subject.
Distance is solely from the judgment concluding about space from things
intermediate, or from the diminution and consequent indistinctness of
the object, an image of which is produced interiorly in the eye according
to the angle of incidence. From this it is evident that sight does not
go out from the eye to the object, but that the image of the object enters
the eye and affects its substance and form. Thus it is just the same
with sight as with hearing; hearing does not go out from the ear to catch
the sound, but the sound enters the ear and affects it. From all this it
can be seen that the affecting of the substance and form which causes
sense is not a something separate from the subject, but only causes a
change in it, the subject remaining the subject then as before and
afterwards. From this it follows that seeing, hearing, smell, taste,
and touch, are not a something volatile flowing from their organs, but
are the organs themselves, considered in their substance and form, and
that when the organs are affected sense is produced.

42. It is the same with love and wisdom, with this difference only, that
the substances and forms which are love and wisdom are not obvious to the
eyes as the organs of the external senses are. Nevertheless, no one can
deny that those things of wisdom and love, which are called thoughts,
perceptions, and affections, are substances and forms, and not entities
flying and flowing out of nothing, or abstracted from real and actual
substance and form, which are subjects. For in the brain are substances
and forms innumerable, in which every interior sense which pertains to
the understanding and will has its seat. The affections, perceptions,
and thoughts there are not exhalations from these substances, but are
all actually and really subjects emitting nothing from themselves, but
merely undergoing changes according to whatever flows against and affects
them. This may be seen from what has been said above about the external
senses. Of what thus flows against and affects more will be said below.

43. From all this it may now first be seen that Divine Love and Divine
Wisdom in themselves are substance and form; for they are very Esse and
Existere; and unless they were such Esse and Existere as they are substance
and form, they would be a mere thing of reasoning, which in itself is nothing.

44. DIVINE LOVE AND DIVINE WISDOM ARE SUBSTANCE AND FORM IN ITSELF, THUS
THE VERY AND THE ONLY.

That Divine Love and Divine Wisdom are substance and form has been proved
just above; and that Divine Esse [Being] and Existere [Taking Form] are
Esse and Existere in itself, has also been said above. It cannot be said
to be Esse and Existere from itself, because this involves a beginning,
and a beginning from something within in which would be Esse and Existere
in itself. But Very Esse and Existere in itself is from eternity. Very
Esse and Existere in itself is also uncreated, and everything created
must needs be from an Uncreate. What is created is also finite, and the
finite can exist only from the Infinite.

45. He who by exercise of thought is able to grasp the idea of and to
comprehend, Esse and Existere in itself, can certainly perceive and
comprehend that it is the Very and the Only. That is called the Very
which alone is; and that is called the Only from which every thing else
proceeds. Now because the Very and the Only is substance and form, it
follows that it is the very and only substance and form. Because this
very substance and form is Divine Love and Divine Wisdom, it follows
that it is the very and only Love, and the very and only Wisdom;
consequently, that it is the very and only Essence, as well as the
very and only Life: for Life is Love and Wisdom.

46. From all this it can be seen how sensually (that is, how much from
the bodily senses and their blindness in spiritual matters) do those
think who maintain that nature is from herself. They think from the
eye, and are not able to think from the understanding. Thought from the
eye closes the understanding, but thought from the understanding opens
the eye. Such persons cannot think at all of Esse and Existere in itself,
and that it is Eternal, Uncreate, and Infinite; neither can they think
at all of life, except as a something fleeting and vanishing into
nothingness; nor can they think otherwise of Love and Wisdom, nor at
all that from these are all things of nature. Neither can it be seen
that from these are all things of nature, unless nature is regarded,
not from some of its forms, which are merely objects of sight, but from
uses in their succession and order. For uses are from life alone, and
their succession and order are from wisdom and love alone; while forms
are only containants of uses. Consequently, if forms alone are regarded,
nothing of life, still less anything of love and wisdom, thus nothing
of God, can be seen in nature.

47. DIVINE LOVE AND DIVINE WISDOM MUST NECESSARILY HAVE BEING [Esse]
AND HAVE FORM [Existere] IN OTHERS CREATED BY ITSELF.

It is the essential of love not to love self, but to love others, and
to be conjoined with others by love. It is the essential of love,
moreover, to be loved by others, for thus conjunction is effected. The
essence of all love consists in conjunction; this, in fact, is its life,
which is called enjoyment, pleasantness, delight, sweetness, bliss,
happiness, and felicity. Love consists in this, that its own should be
another's; to feel the joy of another as joy in oneself, that is loving.
But to feel one's own joy in another and not the other's joy in oneself
is not loving; for this is loving self, while the former is loving the
neighbor. These two kinds of love are diametrically opposed to each
other. Either, it is true, conjoins; and to love one's own, that is,
oneself, in another does not seem to divide; but it does so effectually
divide that so far as any one has loved another in this manner, so far
he afterwards hates him. For such conjunction is by its own action
gradually loosened, and then, in like measure, love is turned to hate.

48. Who that is capable of discerning the essential character of love
cannot see this? For what is it to love self alone, instead of loving
some one outside of self by whom one may be loved in return? Is not this
separation rather than conjunction? Conjunction of love is by
reciprocation; and there can be no reciprocation in self alone. If there
is thought to be, it is from an imagined reciprocation in others. From
this it is clear that Divine Love must necessarily have being (esse) and
have form (existere) in others whom it may love, and by whom it may be
loved. For as there is such a need in all love, it must be to the fullest
extent, that is, infinitely in Love Itself.

49. With respect to God: it is impossible for Him to love others and to
be loved reciprocally by others in whom there is anything of infinity,
that is, anything of the essence and life of love in itself, or anything
of the Divine. For if there were beings having in them anything of
infinity, that is, of the essence and life of love in itself, that is,
of the Divine, it would not be God loved by others, but God loving
Himself; since the Infinite, that is, the Divine, is one only, and if
this were in others, Itself would be in them, and would be the love of
self Itself; and of that love not the least trace can possibly be in
God, since it is wholly opposed to the Divine Essence. Consequently, for
this relation to be possible there must be others in whom there is
nothing of the Divine in itself. That it is possible in beings created
from the Divine will be seen below. But that it may be possible, there
must be Infinite Wisdom making one with Infinite Love; that is, there
must be the Divine Love of Divine Wisdom, and the Divine Wisdom of Divine
Love (concerning which see above, n. 35-39)

50. Upon a perception and knowledge of this mystery depend a perception
and knowledge of all things of existence, that is, creation; also of all
things of continued existence, that is, preservation by God; in other
words, of all the works of God in the created universe; of which the
following pages treat.

51. But do not, I entreat you, confuse your ideas with time and with
space, for so far as time and space enter into your ideas when you read
what follows, you will not understand it; for the Divine is not in time
and space. This will be seen clearly in the progress of this work, and
in particular from what is said of eternity, infinity, and omnipresence.

52. ALL THINGS IN THE UNIVERSE WERE CREATED FROM THE DIVINE LOVE AND THE
DIVINE WISDOM OF GOD-MAN.

So full of Divine Love and Divine Wisdom is the universe in greatest and
least, and in first and last things, that it may be said to be Divine
Love and Divine Wisdom in an image. That this is so is clearly evident
from the correspondence of all things of the universe with all things of
man. There is such correspondence of each and every thing that takes
form in the created universe with each and every thing of man, that man
may be said to be a sort of universe. There is a correspondence of his
affections, and thence of his thoughts, with all things of the animal
kingdom; of his will, and thence of his understanding, with all things
of the vegetable kingdom; and of his outmost life with all things of
the mineral kingdom. That there is such a correspondence is not apparent
to any one in the natural world, but it is apparent to every one who
gives heed to it in the spiritual world. In that world there are all
things that take form in the natural world in its three kingdoms, and
they are correspondences of affections and thoughts, that is, of
affections from the will and of thoughts from the understanding, also
of the outmost things of the life, of those who are in that world, around
whom all these things are Visible, presenting an appearance like that of
the created universe, with the difference that it is in lesser form. From
this it is very evident to angels, that the created universe is an image
representative of God-Man, and that it is His Love and Wisdom which are
presented, in an image, in the universe. Not that the created universe
is God-Man, but that it is from Him; for nothing whatever in the created
universe is substance and form in itself, or life in itself, or love and
wisdom in itself, yea, neither is man a man in himself, but all is from
God, who is Man, Wisdom and Love, also Form and Substance, in itself.
That which has Being-in-itself is uncreate and infinite; but whatever
is from Very Being, since it contains in it nothing of Being-in-itself,
is created and finite, and this exhibits an image of Him from whom it
has being and has form.

53. Of things created and finite Esse [Being] and Existere [Taking Form]
can be predicated, likewise substance and form, also life, and even love
and wisdom; but these are all created and finite. This can be said of
things created and finite, not because they possess anything Divine, but
because they are in the Divine, and the Divine is in them. For everything
that has been created is, in itself, inanimate and dead, but all things
are animated and made alive by this, that the Divine is in them, and that
they are in the Divine.

54. The Divine is not in one subject differently from what it is in
another, but one created subject differs from another; for no two things
can be precisely alike, consequently each thing is a different containant.
On this account, the Divine as imaged forth presents a variety of
appearances. Its presence in opposites will be discussed hereafter.

55. ALL THINGS IN THE CREATED UNIVERSE ARE RECIPIENTS OF THE DIVINE LOVE
AND THE DIVINE WISDOM OF GOD-MAN.

It is well known that each and all things of the universe were created
by God; hence the universe, with each and every thing pertaining to it,
is called in the Word the work of the hands of Jehovah. There are those
who maintain that the world, with everything it includes, was created
out of nothing, and of that nothing an idea of absolute nothingness is
entertained. From absolute nothingness, however, nothing is or can be
made. This is an established truth. The universe, therefore, which is
God's image, and consequently full of God, could be created only in
God from God; for God is Esse itself, and from Esse must be whatever
is. To create what is, from nothing which is not, is an utter
contradiction. But still, that which is created in God from God is not
continuous from Him; for God is Esse in itself, and in created things
there is not any Esse in itself. If there were in created things any
Esse in itself, this would be continuous from God, and that which is
continuous from God is God. The angelic idea of this is, that what is
created in God from God, is like that in man which has been derived from
his life, but from which the life has been withdrawn, which is of such a
nature as to be in accord with his life, and yet it is not his life. The
angels confirm this by many things which have existence in their heaven,
where they say they are in God, and God is in them, and still that they
have, in their esse, nothing of God which is God. Many things whereby
they prove this will be presented hereafter; let this serve for present
information.

56. Every created thing, by virtue of this origin, is such in its nature
as to be a recipient of God, not by continuity, but by contiguity. By
the latter and not the former comes its capacity for conjunction. For
having been created in God from God, it is adapted to conjunction; and
because it has been so created, it is an analogue, and through such
conjunction it is like an image of God in a mirror.

57. From this it is that angels are angels, not from themselves, but by
virtue of this conjunction with God-Man; and this conjunction is according
to the reception of Divine Good and Divine Truth, which are God, and which
seem to proceed from Him, though really they are in Him. This reception
is according to their application to themselves of the laws of order,
which are Divine truths, in the exercise of that freedom of thinking and
willing according to reason, which they possess from the Lord as if it
were their own. By this they have a reception, as if from themselves, of
Divine Good and of Divine Truth, and by this there is a reciprocation of
love; for, as was said above, love is impossible unless it is reciprocal.
The same is true of men on the earth. From what has been said it can now
first be seen that all things of the created universe are recipients of
the Divine Love and the Divine Wisdom of God-Man.

58. It cannot yet be intelligibly explained how all other things of the
universe which are unlike angels and men, that is, the things below man
in the animal kingdom, and the things below these in the vegetable
kingdom, and the things still below these in the mineral kingdom, are
also recipients of the Divine Love and of the Divine Wisdom of God-Man;
for many things need to be said first about degrees of life, and degrees
of the recipients of life. Conjunction with these things is according to
their uses; for no good use has any other origin than through a like
conjunction with God, but yet different according to degrees. This
conjunction in its descent becomes successively such that nothing of
freedom is left therein, because nothing of reason, and therefore nothing
of the appearance of life; but still they are recipients. Because they
are recipients, they are also re-agents; and forasmuch as they are
re-agents, they are containants. Conjunction with uses which are not good
will be discussed when the origin of evil has been made known.

59. From the above it can be seen that the Divine is in each and every
thing of the created universe, and consequently that the created universe
is the work of the hands of Jehovah, as is said in the Word; that is, the
work of Divine Love and Divine Wisdom, for these are meant by the hands
of Jehovah. But though the Divine is in each and all things of the
created universe there is in their esse nothing of the Divine in itself;
for the created universe is not God, but is from God; and since it is
from God, there is in it an image of Him like the image of a man in a
mirror, wherein indeed the man appears, but still there is nothing of
the man in it.

60. I heard several about me in the spiritual world talking together,
who said that they were quite willing to acknowledge that the Divine is
in each and every thing of the universe, because they behold therein the
wonderful works of God, and these are the more wonderful the more
interiorly they are examined. And yet, when they were told that the Divine
is actually in each and every thing of the universe, they were displeased;
which is a proof that although they assert this they do not believe it.
They were therefore asked whether this cannot be seen simply from the
marvelous power which is in every seed, of producing its own vegetable
form in like order, even to new seeds; also because in every seed an
idea of the infinite and eternal is presented; since there is in seeds
an endeavor to multiply themselves and to fructify infinitely and
eternally? Is not this evident also in every living creature, even the
smallest? In that there are in it organs of sense, also brains, a heart,
lungs, and other parts; with arteries, veins, fibers, muscles, and the
activities proceeding therefrom; besides the surpassing marvels of animal
nature, about which whole volumes have been written. All these wonderful
things are from God; but the forms with which they are clothed are from
earthy matters, out of which come plants, and in their order, men.
Therefore it is said of man,

     That he was created out of the ground, and that he is dust of the
     earth, and that the breath of lives was breathed into him
     (Genesis 2:7).

From which it is plain that the Divine is not man's own, but is adjoined
to him.

61. ALL CREATED THINGS HAVE RELATION IN A KIND OF IMAGE TO MAN.

This can be seen from each and all things of the animal kingdom, from
each and all things of the vegetable kingdom, and from each and all things
of the mineral kingdom.

A relation to man in each and all things of the animal kingdom is evident
from the following. Animals of every kind have limbs by which they move,
organs by which they feel, and viscera by which these are exercised;
these they have in common with man. They have also appetites and
affections similar to man's natural appetites and affections; and they
have inborn knowledges corresponding to their affections, in some of
which there appears a resemblance to what is spiritual, which is more
or less evident in beasts of the earth, and birds of the air, and in
bees, silk-worms, ants, etc. From this it is that merely natural men
consider the living creatures of this kingdom to be like themselves,
except in the matter of speech.

A relation to man arising out of each and all things of the vegetable
kingdom is evident from this: they spring forth from seed, and thereafter
proceed step by step through their periods of growth; they have something
akin to marriage, followed by prolification; their vegetative soul is use,
and they are forms thereof; besides many other particulars which have
relation to man. These also have been described by various authors.

A relation to man deducible from each and every thing of the mineral
kingdom is seen only in an endeavor to produce forms which exhibit such
a relation (which forms, as said above, are each and all things of the
vegetable kingdom), and in an endeavor to perform uses thereby. For when
first a seed falls into the bosom of the earth, she cherishes it, and
out of herself provides it with nourishment from every source, that it
may shoot up and present itself in a form representative of man. That
such an endeavor exists also in its solid parts is evident from corals
at the bottom of the seas and from flowers in mines, where they originate
from minerals, also from metals. This endeavor towards vegetating, and
performing uses thereby, is the outmost derivation from the Divine in
created things.

62. As there is an endeavor of the minerals of the earth towards
vegetation, so there is an endeavor of the plants towards vivification:
this accounts for insects of various kinds corresponding to the odors
emanating from plants. This does not arise from the heat of this world's
sun, but from life operating through that heat according to the state
of its recipients (as will be seen in what follows).

63. That there is a relation of all things of the created universe to
man may be known from the foregoing statements, yet it can be seen only
obscurely; whereas in the spiritual world this is seen clearly. In that
world, also, there are all things of the three kingdoms, and in the midst
of them the angel; he sees them about him, and also knows that they are
representations of himself; yea, when the inmost of his understanding
is opened he recognizes himself in them, and sees his image in them,
hardly otherwise than as in a mirror.

64. From these and from many other concurring facts which there is not
time to adduce now, it may be known with certainty that God is a Man;
and that the created universe is an image of Him; for there is a general
relation of all things to Him, as well as a particular relation of all
things to man.

65. THE USES OF ALL CREATED THINGS ASCEND BY DEGREES FROM LAST THINGS TO
MAN, AND THROUGH MAN TO GOD THE CREATOR, FROM WHOM THEY ARE.

Last things, as was said above, are each and all things of the mineral
kingdom, which are materials of various kinds, of a stony, saline, oily,
mineral, or metallic nature, covered over with soil formed of vegetable
and animal matters reduced to the finest dust. In these lie concealed
both the end and the beginning of all uses which are from life. The end
of all uses is the endeavor to produce uses, and the beginning is the
acting force from that endeavor. These pertain to the mineral kingdom.
Middle things are each and all things of the vegetable kingdom, such as
grasses and herbs of every kind, plants and shrubs of every kind, and
trees of every kind. The uses of these are for the service of each and
all things of the animal kingdom, both imperfect and perfect. These they
nourish, delight, and vivify; nourishing the bellies of animals with
their vegetable substances, delighting the animal senses with taste,
fragrance, and beauty, and vivifying their affections. The endeavor
towards this is in these also from life. First things are each and all
things of the animal kingdom. Those are lowest therein which are called
worms and insects, the middle are birds and beasts, and the highest,
men; for in each kingdom there are lowest, middle and highest things,
the lowest for the use of the middle, and the middle for the use of the
highest. Thus the uses of all created things ascend in order from outmost
things to man, who is first in order.

66. In the natural world there are three degrees of ascent, and in the
spiritual world there are three degrees of ascent. All animals are
recipients of life. The more perfect are recipients of the life and the
three degrees of the natural world, the less perfect of the life of two
degrees of that world, and the imperfect of one of its degrees. But man
alone is a recipient of the life both of the three degrees of the natural
world and of the three degrees of the spiritual world. From this it is
that man can be elevated above nature, while the animal cannot. Man can
think analytically and rationally of the civil and moral things that are
within nature, also of the spiritual and celestial things that are above
nature, yea, he can be so elevated into wisdom as even to see God. But
the six degrees by which the uses of all created things ascend in their
order even to God the Creator, will be treated of in their proper place.
From this summary, however, it can be seen that there is an ascent of
all created things to the first, who alone is Life, and that the uses
of all things are the very recipients of life; and from this are the
forms of uses.

67. It shall also be stated briefly how man ascends, that is, is elevated,
from the lowest degree to the first. He is born into the lowest degree
of the natural world; then, by means of knowledges, he is elevated into
the second degree; and as he perfects his understanding by knowledges
he is elevated into the third degree, and then becomes rational. The
three degrees of ascent in the spiritual world are in man above the three
natural degrees, and do not appear until he has put off the earthly body.
When this takes place the first spiritual degree is open to him,
afterwards the second, and finally the third; but this only with those
who become angels of the third heaven; these are they that see God. Those
become angels of the second heaven and of the last heaven in whom the
second degree and the last degree can be opened. Each spiritual degree
in man is opened according to his reception of Divine Love and Divine
Wisdom from the Lord. Those who receive something thereof come into the
first or lowest spiritual degree those who receive more into the second
or middle spiritual degree, those who receive much into the third or
highest degree. But those who receive nothing thereof remain in the
natural degrees, and derive from the spiritual degrees nothing more than
an ability to think and thence to speak, and to will and thence to act,
but not with intelligence.

68. Of the elevation of the interiors of man, which belong to his mind,
this also should be known. In everything created by God there is reaction.
In Life alone there is action; reaction is caused by the action of Life.
Because reaction takes place when any created thing is acted upon, it
appears as if it belonged to what is created. Thus in man it appears as
if the reaction were his, because he has no other feeling than that life
is his, when yet man is only a recipient of life. From this cause it is
that man, by reason of his hereditary evil, reacts against God. But so
far as man believes that all his life is from God, and that all good of
life is from the action of God, and all evil of life from the reaction
of man, so far his reaction comes to be from [God's] action, and man
acts with God as if from himself. The equilibrium of all things is from
action and simultaneous reaction, and in equilibrium everything must be.
These things have been said lest man should believe that he himself
ascends toward God from himself, and not from the Lord.

69. THE DIVINE, APART FROM SPACE, FILLS ALL SPACES OF THE UNIVERSE.

There are two things proper to nature - space and time. From these man
in the natural world forms the ideas of his thought, and thereby his
understanding. If he remains in these ideas, and does not raise his mind
above them, he is in no wise able to perceive things spiritual and Divine,
for these he involves in ideas drawn from space and time; and so far as
that is done the light [lumen] of his understanding becomes merely
natural. To think from this lumen in reasoning about spiritual and
Divine things, is like thinking from the thick darkness of night about
those things that appear only in the light of day. From this comes
naturalism. But he who knows how to raise his mind above ideas of thought
drawn from space and time, passes from thick darkness into light, and has
discernment in things spiritual and Divine, and finally sees the things
which are in and from what is spiritual and Divine; and then from that
light he dispels the thick darkness of the natural lumen, and banishes
its fallacies from the middle to the sides. Every man who has
understanding is able to transcend in thought these properties of nature,
and actually does so; and he then affirms and sees that the Divine,
because omnipresent, is not in space. He is also able to affirm and to
see the things that have been adduced above. But if he denies the Divine
Omnipresence, and ascribes all things to nature, then he has no wish to
be elevated, though he can be.

70. All who die and become angels put off the two above- mentioned
properties of nature, namely, space and time; for they then enter into
spiritual light, in which objects of thought are truths, and objects of
sight are like those in the natural world, but are correspondent to their
thoughts. The objects of their thought which, as just said, are truths,
derive nothing at all from space and time; and though the objects of
their sight appear as if in space and in time, still the angels do not
think from space and time. The reason is, that spaces and times there
are not fixed, as in the natural world, but are changeable according to
the states of their life. In the ideas of their thought, therefore,
instead of space and time there are states of life, instead of spaces
such things as have reference to states of love, and instead of times
such things as have reference to states of wisdom. From this it is that
spiritual thought, and spiritual speech therefrom, differ so much from
natural thought and natural speech therefrom, as to have nothing in
common except as regards the interiors of things, which are all spiritual.
Of this difference more will be said elsewhere. Now, because the thoughts
of angels derive nothing from space and time, but everything from states
of life, when it is said that the Divine fills spaces angels evidently
cannot comprehend it, for they do not know what spaces are; but when,
apart from any idea of space, it is said that the Divine fills all things,
they clearly comprehend it.

71. To make it clear that the merely natural man thinks of spiritual and
Divine things from space, and the spiritual man apart from space, let the
following serve for illustration. The merely natural man thinks by means
of ideas which he has acquired from objects of sight, in all of which
there is figure partaking of length, breadth, and height, and of shape
determined by these, either angular or circular. These [conceptions] are
manifestly present in the ideas of his thought concerning things visible
on earth; they are also in the ideas of his thought concerning those not
visible, such as civil and moral affairs. This he is unconscious of; but
they are nevertheless there, as continuations. With a spiritual man it
is different, especially with an angel of heaven, whose thought has
nothing in common with figure and form that derives anything from
spiritual length, breadth, and height, but only with figure and form
derived from the state of a thing resulting from the state of its life.
Consequently, instead of length of space he thinks of the good of a thing
from good of life; instead of breadth of space, of the truth of a thing
from truth of life; and instead of height, of the degrees of these. Thus
he thinks from the correspondence there is between things spiritual and
things natural. From this correspondence it is that in the Word "length"
signifies the good of a thing, "breadth" the truth of a thing, and
"height" the degrees of these. From this it is evident that an angel of
heaven, when he thinks of the Divine Omnipresence, can by no means think
otherwise than that the Divine, apart from space, fills all things. And
that which an angel thinks is truth, because the light which enlightens
his understanding is Divine Wisdom.

72. This is the basis of thought concerning God; for without it, what is
to be said of the creation of the universe by God-Man, of His Providence,
Omnipotence, Omnipresence and Omniscience, even if understood, cannot be
kept in mind; since the merely natural man, even while he has these
things in his understanding, sinks back into his life's love, which is
that of his will; and that love dissipates these truths, and immerses
his thought in space, where his lumen, which he calls rational, abides,
not knowing that so far as he denies these things, he is irrational.
That this is so, may be confirmed by the idea entertained of this truth,
that GOD is a MAN. Read with attention, I pray you, what has been said
above (n. 11-13) and what follows after, and your understanding will
accept it. But when you let your thought down into the natural lumen
which derives from space, will not these things be seen as paradoxes? and
if you let it down far, will you not reject them? This is why it is said
that the Divine fills all spaces of the universe, and why it is not said
that God-Man fills them. For if this were said, the merely natural lumen
would not assent. But to the proposition that the Divine fills all space,
it does assent, because this agrees with the mode of speech of the
theologians, that God is omnipresent, and hears and knows all things.
(On this subject, more may be seen above, n. 7-10.).

73. THE DIVINE IS IN ALL TIME, APART FROM TIME.

As the Divine, apart from space, is in all space, so also, apart from
time, is it in all time. For nothing which is proper to nature can be
predicated of the Divine, and space and time are proper to nature. Space
in nature is measurable, and so is time. This is measured by days, weeks,
months, years, and centuries; days are measured by hours; weeks and months
by days; years by the four seasons; and centuries by years. Nature derives
this measurement from the apparent revolution and annual motion of the sun
of the world. But in the spiritual world it is different. The progressions
of life in that world appear in like manner to be in time, for those there
live with one another as men in the world live with one another; and this
is not possible without the appearance of time. But time there is not
divided into periods as in the world, for their sun is constantly in the
east and is never moved away; for it is the Lord's Divine Love that
appears to them as a sun. Wherefore they have no days, weeks, months,
years, centuries, but in place of these there are states of life, by
which a distinction is made which cannot be called, however, a distinction
into periods, but into states. Consequently, the angels do not know what
time is, and when it is mentioned they perceive in place of it state; and
when state determines time, time is only an appearance. For joyfulness of
state makes time seem short, and joylessness of state makes time seem
long; from which it is evident that time in the spiritual world is nothing
but quality of state. It is from this that in the Word, "hours," "days,"
"weeks," "months," and "years," signify states and progressions of state
in series and in the aggregate; and when times are predicated of the
church, by its "morning" is meant its first state, by "mid-day" its
fullness by "evening" its decline, and by "night" its end. The four
seasons of the year "spring," "summer," "autumn," and "winter," have a
like meaning.

74. From the above it can be seen that time makes one with thought from
affection; for from that is the quality of man's state. And with
progressions of time, in the spiritual world, distances in progress
through space coincide; as may be shown from many things. For instance,
in the spiritual world ways are actually shortened or are lengthened in
accordance with the longings that are of thought from affection. From
this, also, comes the expression, "spaces of time." Moreover, in cases
where thought does not join itself to its proper affection in man, as
in sleep, the lapse of time is not noticed.

75. Now as times which are proper to nature in its world are in the
spiritual world pure states, which appear progressive because angels
and spirits are finite, it may be seen that in God they are not
progressive because He is Infinite, and infinite things in Him are one
(as has been shown above, n. 17-22). From this it follows that the
Divine in all time is apart from time.

76. He who has no knowledge of God apart from time and is unable from
any perception to think of Him, is thus utterly unable to conceive of
eternity in any other way than as an eternity of time; in which case,
in thinking of God from eternity he must needs become bewildered; for
he thinks with regard to a beginning, and beginning has exclusive
reference to time. His bewilderment arises from the idea that God had
existence from Himself, from which he rushes headlong into an origin of
nature from herself; and from this idea he can be extricated only by a
spiritual or angelic idea of eternity, which is an idea apart from time;
and when time is separated, the Eternal and the Divine are the same, and
the Divine is the Divine in itself, not from itself. The angels declare
that while they can conceive of God from eternity, they can in no way
conceive of nature from eternity, still less of nature from herself and
not at all of nature as nature in herself. For that which is in itself
is the very Esse, from which all things are; Esse in itself is very life,
which is the Divine Love of Divine Wisdom and the Divine Wisdom of Divine
Love. For the angels this is the Eternal, an Eternal as removed from time
as the uncreated is from the created, or the infinite from the finite,
between which, in fact, there is no ratio.

77. THE DIVINE IN THINGS GREATEST AND LEAST IS THE SAME.

This follows from the two preceding articles, that the Divine apart from
space is in all space, and apart from time is in all time. Moreover, there
are spaces greater and greatest, and lesser and least; and since spaces
and times, as said above, make one, it is the same with times. In these
the Divine is the same, because the Divine is not varying and changeable,
as everything is which belongs to nature, but is unvarying and
unchangeable, consequently the same everywhere and always.

78. It seems as if the Divine were not the same in one person as in
another; as if, for instance, it were different in the wise and in the
simple, or in an old man and in a child. But this is a fallacy arising
from appearance; the man is different, but the Divine in him is not
different. Man is a recipient, and the recipient or receptacle is what
varies. A wise man is a recipient of Divine Love and Divine Wisdom more
adequately, and therefore more fully, than a simple man; and an old man
who is also wise, more than a little child or boy; yet the Divine is the
same in the one as in the other. It is in like manner a fallacy arising
from appearance, that the Divine is different with angels of heaven from
what it is with men on the earth, because the angels of heaven are in
wisdom ineffable, while men are not; but the seeming difference is not
in the Lord but in the subjects, according to the quality of their
reception of the Divine.

79. That the Divine is the same in things greatest and least, may be
shown by means of heaven and by means of an angel there. The Divine in
the whole heaven and the Divine in an angel is the same; therefore even
the whole heaven may appear as one angel. So is it with the church, and
with a man of the church. The greatest form receptive of the Divine is
the whole heaven together with the whole church; the least is an angel
of heaven and a man of the church. Sometimes an entire society of heaven
has appeared to me as one angel-man; and it was told that it may appear
like a man as large as a giant, or like a man as small as an infant; and
this, because the Divine in things greatest and least is the same.

80. The Divine is also the same in the greatest and in the least of all
created things that are not alive; for it is in all the good of their use.
These, moreover, are not alive for the reason that they are not forms of
life but forms of uses; and the form varies according to the excellence
of the use. But how the Divine is in these things will be stated in what
follows, where creation is treated of.

81. Put away space, and deny the possibility of a vacuum, and then think
of Divine Love and of Divine Wisdom as being Essence itself, space having
been put away and a vacuum denied. Then think according to space; and you
will perceive that the Divine, in the greatest and in the least things of
space, is the same; for in essence abstracted from space there is neither
great nor small, but only the same.

82. Something shall now be said about vacuum. I once heard angels talking
with Newton about vacuum, and saying that they could not tolerate the
idea of a vacuum as being nothing, for the reason that in their world
which is spiritual, and which is within or above the spaces and times
of the natural world, they equally feel, think, are affected, love, will,
breathe, yea, speak and act, which would be utterly impossible in a vacuum
which is nothing, since nothing is nothing, and of nothing not anything
can be affirmed. Newton said that he now knew that the Divine, which is
Being itself, fills all things, and that to him the idea of nothing as
applied to vacuum is horrible, because that idea is destructive of all
things; and he exhorts those who talk with him about vacuum to guard
against the idea of nothing, comparing it to a swoon, because in nothing
no real activity of mind is possible.

83. PART SECOND.

DIVINE LOVE AND DIVINE WISDOM APPEAR IN THE SPIRITUAL WORLD AS A SUN.

There are two worlds, the spiritual and the natural. The spiritual world
does not draw anything from the natural, nor the natural world from the
spiritual. The two are totally distinct, and communicate only by
correspondences, the nature of which has been abundantly shown elsewhere.
To illustrate this by an example: heat in the natural world corresponds
to the good of charity in the spiritual world, and light in the natural
world corresponds to the truth of faith in the spiritual world; and who
does not see that heat and the good of charity, and that light and the
truth of faith, are wholly distinct? At first sight they appear as
distinct as two entirely different things. They so appear when one
inquires what the good of charity has in common with heat, or the truth
of faith with light; when in fact, spiritual heat is that good, and
spiritual light is that truth. Although these things are in themselves
so distinct, they make one by correspondence. They make one in this way:
when man reads, in the Word, of heat and light, the spirits and angels
who are with the man perceive charity instead of heat, and faith instead
of light. This example is adduced, in order that it may be known that the
two worlds, the spiritual and the natural, are so distinct as to have
nothing in common with each other; yet are so created as to have
communication, yea, conjunction by means of correspondences.

84. Since these two worlds are so distinct, it can be seen very clearly
that the spiritual world is under another sun than the natural world. For
in the spiritual world, must as in the natural, there is heat and light;
but the heat there, as well as the light, is spiritual; and spiritual
heat is the good of charity, and spiritual light is the truth of faith.
Now since heat and light can originate only in a sun, it is evident that
the spiritual world has a different sun from the natural world; and
further, that the sun of the spiritual world in its essence is such that
spiritual heat and light can come forth from it; whereas the sun of the
natural world in its essence is such that natural heat can come forth
from it. Everything spiritual has relation to good and truth, and can
spring from no other source than Divine Love and Divine Wisdom; for all
good is of love and all truth is of wisdom; that they have no other origin
any discerning man can see.

85. That there is any other sun than that of the natural world has
hitherto been unknown. The reason is, that the spiritual of man has so
far passed over into his natural, that he does not know what the
spiritual is, and thus does not know that there is a spiritual world,
the abode of spirits and angels, other than and different from the natural
world. Since the spiritual world has lain so deeply hidden from the
knowledge of those who are in the natural world, it has pleased the Lord
to open the sight of my spirit, that I might see the things which are in
that world, just as I see those in the natural world, and might afterwards
describe that world; which has been done in the work Heaven and Hell, in
one chapter of which the sun of the spiritual world is treated of. For
that sun has been seen by me; and it appeared of the same size as the sun
of the natural world; also fiery like it, but more glowing. It has also
been made known to me that the whole angelic heaven is under that sun;
and that angels of the third heaven see it constantly, angels of the
second heaven very often, and angels of the first or outmost heaven
sometimes. That all their heat and all their light, as well as all things
that are manifest in that world, are from that sun will be seen in what
follows.

86. That sun is not the Lord Himself, but is from the Lord. It is the
Divine Love and the Divine Wisdom proceeding from Him that appear as a
sun in that world. And because Love and Wisdom in the Lord are one (as
shown in Part I.), that sun is said to be Divine Love; for Divine Wisdom
is of Divine Love, consequently is Love.

87. Since love and fire mutually correspond, that sun appears before the
eyes of the angels as fiery; for angels cannot see love with their eyes,
but they see in the place of love what corresponds to it. For angels,
equally with men, have an internal and an external; it is their internal
that thinks and is wise, and that wills and loves; it is their external
that feels, sees, speaks and acts. All their externals are correspondences
of internals; but the correspondences are spiritual, not natural. Moreover,
Divine love is felt as fire by spiritual beings. For this reason "fire,"
when mentioned in the Word, signifies love. In the Israelitish Church,
"holy fire" signified love; and this is why, in prayers to God, it is
customary to ask that "heavenly fire," that is Divine Love, "may kindle
the heart."

88. With such a difference between the spiritual and the natural (as shown
above, n. 83), nothing from the sun of the natural world, that is, nothing
of its heat and light, nor anything pertaining to any earthly object, can
pass over into the spiritual world. To the spiritual world the light of
the natural world is thick darkness, and its heat is death. Nevertheless,
the heat of the world can be vivified by the influx of heavenly heat, and
the light of the world can be illumined by the influx of heavenly light.
Influx is effected by correspondences; and it cannot be effected by
continuity.

89. OUT OF THE SUN THAT TAKES FORM [existit] FROM THE DIVINE LOVE AND THE
DIVINE WISDOM, HEAT AND LIGHT GO FORTH.

In the spiritual world where angels and spirits are there are heat and
light, just as in the natural world where men are; moreover in like
manner as heat, the heat is felt and the light is seen as light. Still
the heat and light of the spiritual world and of the natural world are
(as said above) so entirely different as to have nothing in common. They
differ one from the other as what is alive differs from what is dead.
The heat of the spiritual world in itself is alive; so is the light; but
the heat of the natural world in itself is dead; so is its light. For
the heat and light of the spiritual world go forth from a sun that is
pure love, while the heat and light of the natural world go forth from
a sun that is pure fire; and love is alive, and the Divine Love is Life
itself; while fire is dead, and solar fire is death itself, and may be
so called because it has nothing whatever of life in it.

90. Since angels are spiritual they can live in no other than spiritual
heat and light, while men can live in no other than natural heat and
light; for what is spiritual accords with what is spiritual, and what is
natural with what is natural. If an angel were to derive the least
particle from natural heat and light he would perish; for it is totally
discordant with his life. As to the interiors of the mind every man is
a spirit. When he dies he withdraws entirely from the world of nature,
leaving behind him all its belongings, and enters a world where there
is nothing of nature. In that world he lives so separated from nature
that there is no communication whatever by continuity, that is, as
between what is purer and grosser, but only like that between what is
prior and posterior; and between such no communication is possible except
by correspondences. From this it can be seen that spiritual heat is not
a purer natural heat, or spiritual light a purer natural light, but that
they are altogether of a different essence; for spiritual heat and light
derive their essence from a sun which is pure Love, and this is Life
itself; while natural heat and light derive their essence from a sun
which is pure fire, in which (as said above) there is absolutely nothing
of life.

91. Such being the difference between the heat and light of the two
worlds, it is very evident why those who are in the one world cannot
see those who are in the other world. For the eyes of man, who sees
from natural light, are of the substance of his world, and the eyes
of an angel are of the substance of his world; thus in both cases they
are formed for the proper reception of their own light. From all this
it can be seen from how much ignorance those think who, because they
cannot see angels and spirits with their eyes, are unwilling to believe
them to be men.

92. Hitherto it has not been known that angels and spirits are in a
totally different light and different heat from men. It has not been known
even that another light and another heat are possible. For man in his
thought has not penetrated beyond the interior or purer things of nature.
And for this reason many have placed the abodes of angels and spirits in
the ether, and some in the stars - thus within nature, and not above or
outside of it. But, in truth, angels and spirits are entirely above or
outside of nature, and are in their own world, which is under another sun.
And since in that world spaces are appearances (as was shown above),
angels and spirits cannot be said to be in the ether or in the stars; in
fact, they are present with man, conjoined to the affection and thought of
his spirit; since man is a spirit, and because of that thinks and wills;
consequently the spiritual world is wherever man is, and in no wise away
from him. In a word, every man as regards the interiors of his mind is in
that world, in the midst of spirits and angels there; and he thinks from
its light, and loves from its heat.

93. THE SUN OF THE SPIRITUAL WORLD IS NOT GOD, BUT IS A PROCEEDING FROM
THE DIVINE LOVE AND DIVINE WISDOM OF GOD-MAN; SO ALSO ARE THE HEAT AND
LIGHT FROM THAT SUN.

By that sun which is before the eyes of the angels, and from which they
have heat and light, is not meant the Lord Himself, but the first
proceeding from Him, which is the highest [degree] of spiritual heat.
The highest [degree] of spiritual heat is spiritual fire, which is Divine
Love and Divine Wisdom in their first correspondence. On this account that
sun appears fiery, and to the angels is fiery, but not to men. Fire which
is fire to men is not spiritual, but natural; and between the two fires
there is a difference like the difference between what is alive and what
is dead. Therefore the spiritual sun by its heat vivifies spiritual beings
and renews spiritual objects. The natural sun does the same for natural
beings and natural objects; yet not from itself, but by means of an influx
of spiritual heat, to which it renders aid as a kind of substitute.

94. This spiritual fire, in which also there is light in its origin,
becomes spiritual heat and light, which decrease in their going forth.
This decrease is effected by degrees, which will be treated of in what
follows. The ancients represented this by circles glowing with fire and
resplendent with light around the head of God, as is common also at the
present day in paintings representing God as a Man.

95. That love begets heat, and wisdom light, is manifest from actual
experience. When man loves he grows warm, and when he thinks from wisdom
he sees things as it were in light. And from this it is evident that the
first proceeding of love is heat, and that the first proceeding of wisdom
is light. That they are also correspondences is obvious; for heat takes
place [existit] not in love itself, but from love in the will, and thence
in the body; and light takes place not in wisdom, but in the thought of
the understanding, and thence in the speech. Consequently love and wisdom
are the essence and life of heat and light. Heat and light are what
proceed, and because they are what proceed, they are also correspondences.

96. That spiritual light is altogether distinct from natural light, any
one may know if he observes the thoughts of his mind. For when the mind
thinks, it sees its objects in light, and they who think spiritually see
truths, and this at midnight just as well as in the daytime. For this
reason light is predicated of the understanding, and the understanding
is said to see; thus one sometimes declares of something which another
says that he sees (that is, understands) that it is so. The understanding,
because it is spiritual, cannot thus see by natural light, for natural
light does not inhere in man, but withdraws with the sun. From this it
is obvious that the understanding enjoys a light different from that of
the eye, and that this light is from a different origin.

97. Let every one beware of thinking that the sun of the spiritual world
is God Himself. God Himself is a Man. The first proceeding from His Love
and Wisdom is that fiery spiritual [substance] which appears before the
angels as a sun. When, therefore, the Lord manifests Himself to the
angels in person, He manifests Himself as a Man; and this sometimes in
the sun, sometimes outside of it.

98. It is from this correspondence that in the Lord the Lord is called
not only a "sun" but also "fire" and "light." And by the "sun" is meant
Himself as to Divine Love and Divine Wisdom together; by "fire" Himself
in respect to Divine Love, and by "light" Himself in respect to Divine
Wisdom.

99. SPIRITUAL HEAT AND LIGHT IN PROCEEDING FROM THE LORD AS A SUN, MAKE
ONE, JUST AS HIS DIVINE LOVE AND DIVINE WISDOM MAKE ONE.

How Divine Love and Divine Wisdom in the Lord make one has been explained
in Part I.; in like manner heat and light make one, because they proceed
from these, and the things which proceed make one by virtue of their
correspondence, heat, corresponding to love, and light to wisdom. From
this it follows that as Divine Love is Divine Esse [Being] and Divine
Wisdom is Divine Existere [Taking form] (as shown above, n. 14-16), so
spiritual heat is thy Divine proceeding from Divine Esse, and spiritual
light is the Divine proceeding from Divine Existere. And as by that union
Divine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love (as
shown above, n. 35-39), so spiritual heat is of spiritual light, and
spiritual light is of spiritual heat And because there is such a union
it follows that heat and light, in proceeding from the Lord as a sun,
are one. It will be seen, however, in what follows, that they are not
received as one by angels and men.

100. The heat and light that proceed from the Lord as a sun are what in
an eminent sense are called the spiritual, and they are called the
spiritual in the singular number, because they are one; when, therefore,
the spiritual is mentioned in the following pages, it is meant both
these together. From that spiritual it is that the whole of that world
is called spiritual. Through that spiritual, all things of that world
derive their origin, and also their name. That heat and that light are
called the spiritual, because God is called Spirit, and God as Spirit
is the spiritual going forth. God, by virtue of His own very Essence,
is called Jehovah; but by means of that going forth He Vivifies and
enlightens angels of heaven and men of the church. Consequently,
vivification and enlightenment are said to be effected by the Spirit
of Jehovah.

101. That heat and light, that is, the spiritual going forth from the
Lord as a Sun, make one, may be illustrated by the heat and light that
go forth from the sun of the natural world. These two also make one in
their going out from that sun. That they do not make one on earth is
owing not to the sun, but to the earth. For the earth revolves daily
round its axis, and has a yearly motion following the ecliptic, which
gives the appearance that heat and light do not make one. For in the
middle of summer there is more of heat than of light, and in the middle
of winter more of light than of heat. In the spiritual world it is the
same, except that there is in that world no daily or yearly motion of
the earth; but the angels turn themselves, some more, some less, to the
Lord; those who turn themselves more, receive more from heat and less
from light, and those who turn themselves less to the Lord receive more
from light and less from heat. From this it is that the heavens, which
consist of angels, are divided into two kingdoms, one called celestial,
the other spiritual. The celestial angels receive more from heat, and
the spiritual angels more from light. Moreover, the lands they inhabit
vary in appearance according to their reception of heat and light. If
this change of state of the angels is substituted for the motion of the
earth, the correspondence is complete.

102. In what follows it will be seen, also, that all spiritual things
that originate through the heat and light of their sun, make one in
like manner when regarded in themselves, but when regarded as proceeding
from the affections of the angels do not make one. When heat and light
make one in the heavens, it is with the angels as if it were spring; but
when they do not make one, it is either like summer or like winter - not
like the winter in the frigid zones, but like the winter in the warmer
zone. Thus reception of love and wisdom in equal measure is the very
angelic state, and therefore an angel is an angel of heaven according
to the union in him of love and wisdom. It is the same with the man of
the church, when love and wisdom, that is, charity and faith, make one
in him.

103. THE SUN OF THE SPIRITUAL WORLD APPEARS AT A MIDDLE ALTITUDE, FAR
OFF FROM THE ANGELS, LIKE THE SUN OF THE NATURAL WORLD FROM MEN.

Most people take with them out of the world an idea of God, as being
above the head, on high, and an idea of the Lord, as living in heaven
among the angels. They take with them this idea of God because, in the
Word, God is called the "Most High," and is said to "dwell on high;"
therefore in prayer and worship men raise their eyes and hands upwards,
not knowing that by "The Most High" is signified the inmost. They take
with them the idea of the Lord as being in heaven among the angels,
because men think of Him as they think of another man, some thinking
of Him as they think of an angel, not knowing that the Lord is the Very
and Only God who rules the universe, who if He were among the angels in
heaven, could not have the universe under His gaze and under His care and
government. And unless He shone as a sun before those who are in the
spiritual world, angels could have no light; for angels are spiritual,
and therefore no other than spiritual light is in accord with their
essence. That there is light in the heavens, immensely exceeding the light
on earth, will be seen below where degrees are discussed.

104. As regards the sun, therefore, from which angels have light and heat,
it appears above the lands on which the angels dwell, at an elevation of
about forty-five degrees, which is the middle altitude; it also appears
far off from the angels like the sun of the world from men. The sun
appears constantly at that altitude and at that distance, and does not
move from its place. Hence it is that angels have no times divided into
days and years, nor any progression of the day from morning, through
midday to evening and into night; nor any progression of the year from
spring, through summer to autumn, into winter; but there is perpetual
light and perpetual spring; consequently, with the angels, as was said
above, in place of times there are states.

105. The sun of the spiritual world appears at a middle altitude chiefly
for the following reasons: First, the heat and light which proceed from
that sun are thus at their medium intensity, consequently are equally
proportioned and thus properly attempered. For if the sun were to appear
above the middle altitude more heat than light would be perceived, if
below it more light than heat; as is the case on earth when the sun is
above or below the middle of the sky; when above, the heat increases
beyond the light, when below, the light increases beyond the heat; for
light remains the same in summer and in winter, but heat increases and
diminishes according to the degree of the sun's altitude. Secondly, the
sun of the spiritual world appears in a middle altitude above the angelic
heaven, because there is thus a perpetual spring in all the angelic
heavens, whereby the angels are in a state of peace; for this state
corresponds to springtime on earth. Thirdly, angels are thus enabled to
turn their faces constantly to the Lord, and behold Him with their eyes.
For at every turn of their bodies, the angels have the east, thus the Lord,
before their faces. This is peculiar to that world, and would not be the
case if the sun of that world were to appear above or below the middle
altitude, and least of all if it were to appear overhead in the zenith.

106. If the sun of the spiritual world did not appear far off from the
angels, like the sun of the natural world from men, the whole angelic
heaven, and hell under it, and our terraqueous globe under these, would
not be under the view, the care, the omnipresence, omniscience,
omnipotence, and providence of the Lord; comparatively as the sun of
our world, if it were not at such a distance from the earth as it
appears, could not be present and powerful in all lands by its heat
and light, and therefore could not render its aid, as a kind of
substitute, to the sun of the spiritual world.

107. It is very necessary to be known that there are two suns, one
spiritual, the other natural; a spiritual sun for those who are in the
spiritual world, and a natural sun for those who are in the natural world.
Unless this is known, nothing can be properly understood about creation
and about man, which are the subjects here to be treated of. Effects may,
it is true, be observed, but unless at the same time the causes of effects
are seen, effects can only appear as it were in the darkness of night.

108. THE DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIRITUAL WORLD
IS AN APPEARANCE ACCORDING TO RECEPTION BY THEM OF DIVINE LOVE AND DIVINE
WISDOM.

All fallacies which prevail with the evil and the simple arise from
appearances which have been confirmed. So long as appearances remain
appearances, they are apparent truths, according to which every one
may think and speak; but when they are accepted as real truths, which
is done when they are confirmed, then apparent truths become falsities
and fallacies. For example: It is an appearance that the sun is borne
around the earth daily, and follows yearly the path of the ecliptic. So
long as this appearance is not confirmed it is an apparent truth,
according to which any one may think and speak; for he may say that the
sun rises and sets and thereby causes morning, midday, evening, and
night; also that the sun is now in such or such a degree of the ecliptic
or of its altitude, and thereby causes spring, summer, autumn, and
winter. But when this appearance is confirmed as the real truth, then
the confirmer thinks and utters a falsity springing from a fallacy. It
is the same with innumerable other appearances, not only in natural,
civil, and moral, but also in spiritual affairs.

109. It is the same with the distance of the sun of the spiritual world,
which sun is the first proceeding of the Lord's Divine Love and Divine
Wisdom. The truth is that there is no distance, but that the distance is
an appearance according to the reception of Divine Love and Wisdom by the
angels in their degree. That distances, in the spiritual world, are
appearances may be seen from what has been shown above (as in n. 7-9,
That the Divine is not in space; and in n. 69-72, That the Divine, apart
from space, fills all spaces). If there are no spaces, there are no
distances, or, what is the same, if spaces are appearances, distances
also are appearances, for distances are of space.

110. The sun of the spiritual world appears at a distance from the angels,
because they receive Divine Love and Divine Wisdom in the measure of
heat and light that is adequate to their states. For an angel, because
created and finite, cannot receive the Lord in the first degree of heat
and light, such as is in the sun; if he did he would be entirely consumed.
The Lord, therefore, is received by angels in a degree of heat and light
corresponding to their love and wisdom. The following may serve for
illustration. An angel of the lowest heaven cannot ascend to the angels
of the third heaven; for if he ascends and enters their heaven, he falls
into a kind of swoon, and his life as it were, strives with death; the
reason is that he has a less degree of love and wisdom, and the heat of
his love and the light of his wisdom are in the same degree as his love
and wisdom. What, then, would be the result if an angel were even to
ascend toward the sun, and come into its fire? On account of the
differences of reception of the Lord by the angels, the heavens also
appear separate from one another. The highest heaven, which is called
the third, appears above the second, and the second above the first; not
that the heavens are apart, but they appear to be apart, for the Lord is
present equally with those who are in the lowest heaven and with those
who are in the third heaven. That which causes the appearance of distance
is not in the Lord but in the subjects, that is, the angels.

111. That this is so can hardly be comprehended by a natural idea, because
in such there is space, but by a spiritual idea, such as angels have, it
can be comprehended, because in such there is no space. Yet even by a
natural idea this much can be comprehended, that love and wisdom (or what
is the same, the Lord, who is Divine Love and Divine Wisdom) cannot
advance through spaces, but is present with each one according to
reception. That the Lord is present with all, He teaches in Matthew (28:20),
and that He makes His abode with those who love Him, in John (14:23).

112. As this has been proved by means of the heavens and the angels, it
may seem a matter of too exalted wisdom; but the same is true of men. Men,
as to the interiors of their minds, are warmed and illuminated by that
same sun. They are warmed by its heat and illuminated by its light in the
measure in which they receive love and wisdom from the Lord. The difference
between angels and men is that angels are under the spiritual sun only, but
men are not only under that sun, but also under the sun of this world; for
men's bodies can begin and continue to exist only under both suns; but not
so the bodies of angels, which are spiritual.

113. ANGELS ARE IN THE LORD, AND THE LORD IN THEM; AND BECAUSE ANGELS ARE
RECIPIENTS, THE LORD ALONE IS HEAVEN.

Heaven is called "the dwelling-place of God," also "the throne of God,"
and from this it is believed that God is there as is a king in his kingdom.
But God (that is, the Lord) is in the sun above the heavens, and by His
presence in heat and light, is in the heavens (as is shown in the last
two paragraphs). But although the Lord is present in heaven in that manner,
still He is there as He is in Himself. For (as shown just above, n. 108-112)
the distance between the sun and heaven is not distance, but appearance of
distance; and since that distance is only an appearance it follows that the
Lord Himself is in heaven, for He is in the love and wisdom of the angels
of heaven; and since He is in the love and wisdom of all angels, and the
angel constitute heaven, He is in the whole heaven.

114. The Lord not only is in heaven, but also is heaven itself; for love
and wisdom are what make the angel, and these two are the Lord's in the
angels; from which it follows that the Lord is heaven. For angels are not
angels from what is their own; what is their own is altogether like what
is man's own, which is evil. An angel's own is such because all angels
were once men, and this own clings to the angels from their birth. It is
only put aside, and so far as it is put aside the angels receive love and
wisdom, that is, the Lord, in themselves. Any one, if he will only elevate
his understanding a little, can see that the Lord can dwell in angels,
only in what is His, that is, in what is His very own, which is love and
wisdom, and not at all in the selfhood of angels, which is evil. From this
it is, that so far as evil is put away so far the Lord is in them, and so
far they are angels. The very angelic of heaven is Love Divine and Wisdom
Divine. This Divine is called the angelic when it is in angels. From this,
again, it is evident that angels are angels from the Lord, and not from
themselves; consequently, the same is true of heaven.

115. But how the Lord is in an angel and an angel in the Lord cannot be
comprehended, unless the nature of their conjunction is known. Conjunction
is of the Lord with the angel and of the angel with the Lord; conjunction,
therefore, is reciprocal. On the part of the angel it is as follows. The
angel, in like manner as man, has no other perception than that he is in
love and wisdom from himself, consequently that love and wisdom are, as
it were, his or his own. Unless he so perceived there would be no
conjunction, thus the Lord would not be in him, nor he in the Lord. Nor
can it be possible for the Lord to be in any angel or man, unless the one
in whom the Lord is, with love and wisdom, has a perception and sense as
if they were his. By this means the Lord is not only received, but also,
when received, is retained, and likewise loved in return. And by this,
also, the angel is made wise and continues wise. Who can wish to love
the Lord and his neighbor, and who can wish to be wise, without a sense
and perception that what he loves, learns, and imbibes is, as it were,
his own? Who otherwise can retain it in himself? If this were not so, the
inflowing love and wisdom would have no abiding-place, for it would flow
through and not affect; thus an angel would not be an angel, nor would man
be a man; he would be merely like something inanimate. From all this it
can be seen that there must be an ability to reciprocate that there may
be conjunction.

116. It shall now be explained how it comes that an angel perceives and
feels as his, and thus receives and retains that which yet is not his;
for, as was said above, an angel is not an angel from what is his, but
from those things which he has from the Lord. The essence of the matter
is this:- Every angel has freedom and rationality; these two he has to
the end that he may be capable of receiving love and wisdom from the Lord.
Yet neither of these, freedom nor rationality, is his, they are the Lord's
in him. But since the two are intimately conjoined to his life, so
intimately that they may be said to be joined into it, they appear to
be his own. It is from them that he is able to think and will, and to
speak and act; and what he thinks, wills, speaks, and does from them,
appears as if it were from himself. This gives him the ability to
reciprocate, and by means of this conjunction is possible. Yet so far as
an angel believes that love and wisdom are really in him, and thus lays
claim to them for himself as if they were his, so far the angelic is not
in him, and therefore he has no conjunction with the Lord; for he is not
in truth, and as truth makes one with the light of heaven, so far he cannot
be in heaven; for he thereby denies that he lives from the Lord, and
believes that he lives from himself, and that he therefore possesses
Divine essence. In these two, freedom and rationality, the life which
is called angelic and human consists. From all this it can be seen that
for the sake of conjunction with the Lord, - the angel has the ability
to reciprocate, but that this ability, in itself considered, is not his
but the Lord's. From this it is, that if he abuses his ability to
reciprocate, by which he perceives and feels as his what is the Lord's,
which is done by appropriating it to himself he falls from the angelic
state. That conjunction is reciprocal, the Lord Himself teaches
(John 14:20-24; 154-6); also that the conjunction of the Lord with man
and of man with the Lord, is in those things of the Lord that are called
His words (John 15:7).

117. Some are of the opinion that Adam was in such liberty or freedom of
choice as to be able to love God and be wise from himself, and that this
freedom of choice was lost in his posterity. But this is an error; for
man is not life, but is a recipient of life (see above, n. 4-6, 54-60);
and he who is a recipient of life cannot love and be wise from anything
of his own; consequently, when Adam willed to be wise and to love from
what was his own he fell from wisdom and love, and was cast out of Paradise.

118. What has just been said of an angel is likewise true of heaven, which
consists of angels, since the Divine in greatest and least things is the
same (as was shown above n. 77-82). What is said of an angel and of heaven
is likewise true of man and the church, for the angel of heaven and the
man of the church act as one through conjunction; in fact, a man of the
church is an angel, in respect to the interiors which are of his mind. By
a man of the church is meant a man in whom the church is.

119. IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN,
AND FROM THAT THE OTHER QUARTERS ARE DETERMINED.

The sun of the spiritual world and its essence, also its heat and light,
and the presence of the Lord thereby, have been treated of; a description
is now to be given of the quarters in the spiritual world. That sun and
that world are treated of, because God and love and wisdom are treated of;
and to treat of those subjects except from their very origin would be to
proceed from effects, not from causes. Yet from effects nothing but
effects can be learned; when effects alone are considered no cause is
brought to light; but causes reveal effects. To know effects from causes
is to be wise; but to search for causes from effects is not to be wise,
because fallacies then present themselves, which the investigator calls
causes, and this is to turn wisdom into foolishness. Causes are things
prior, and effects are things posterior; and things prior cannot be seen
from things posterior, but things posterior can be seen from things prior.
This is order. For this reason the spiritual world is here f