monstrated above, n. 17 to 22; from which it follows, that the Divine is in all time without time.

76. He that does not know, and cannot from some perception think of God without time, cannot at all perceive eternity any otherwise than as eternity of time, and then he cannot but be in a kind of delirium in thinking of God from eternity; for he thinks from a beginning, and a beginning is only of time. His delirium in this case is, that God existed from Himself, whence he falls immediately into the origin of nature from herself; from which idea he can only be extricated by the spiritual or angelic idea of eternal, which is without time, and when it is without time, eternal and the Divine are the same: the Divine is the Divine in itself, and not from itself. The angels say, that they can indeed perceive God from eternity, but by no means nature from eternity, and much less nature from herself, and not at all nature as nature in herself; for what is in itself, is the esse from which all things are, and esse in itself is life itself, which is the divine love of divine wisdom and the divine wisdom of divine love. This to the angels is eternal, therefore abstracted from time, as uncreate is from created, or infinite from finite, between which there is no comparison.

77. THAT THE DIVINE IN THE GREATEST AND LEAST THINGS IS THE SAME. This follows from the two preceding articles, that the Divine is in all space without space, and in all time without time; for spaces are greater and greatest, and lesser and least; and as spaces and times make one, as was said above, it is the same with times. The Divine in them is the same, because the Divine is not variable and mutable, like every thing of space and time, or every thing of nature, but it is invariable and immutable; hence it is every where and always the same.

78. It appears as if the Divine were not the same in one man that it is in another, as that it is different in the wise man from what it is in the simple, and different in the old man from what it is in the infant; but this is a fallacy from appearance: man is different, but the Divine in him is not different. Man is a recipient, and recipients or receptacles are various: a wise man is more adequately, and therefore more fully, a recipient of the divine love and divine wisdom, than a simple man; and an old man who is wise, more so than an infant and a boy; but nevertheless the Divine is the same in the one that it is in the other. In like manner it is a fallacy from appearance, that the Divine is various in the angels of heaven and men of the earth, because the angels of heaven are in wisdom ineffable, and men not so; but the apparent variety is in the subjects according to the quality of their reception of the Divine, and not in the Lord.

79. That the Divine is the same in things the greatest and most minute, may be illustrated by heaven and the angels there.

The Divine in the whole heaven and the Divine in an angel is the same, wherefore also the whole heaven may appear as one angel. It is the same with the church and the man of the church. The greatest body in which the Divine is, is the whole heaven, and also the whole church; the least is an angel of heaven and a man of the church. Sometimes a whole heavenly society has appeared to me as one angelic man; and it was told me that it might appear as a great man or a giant, and as a little man or an infant; and this because the Divine is the same in things the greatest and most minute.

80. The Divine is also the same in the greatest and smallest of all the things which are created and do not live; for in all it is the good of their use; but the reason why they do not live is, because they are not forms of life, but forms of uses; and the form varies according to the goodness of the use. The manner in which the Divine is in them will be explained in what follows, when creation is treated of.

81. Abstract space, and altogether deny a vacuum, and then think of the divine love and the divine wisdom, as the real essence, space being abstracted, and a vacuum being denied: then think from space, and you will perceive, that the Divine in the greatest and smallest portions of space is the same; for in essence abstracted from space there is no great or small, but identity.

82. Here something shall be said concerning a vacuum. I once heard the angels talking with Newton concerning a vacuum, and saying that they cannot endure the idea of a vacuum as of nothing; because in their world, which is spiritual, and 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 things are not possible in a vacuum as nothing, because nothing is nothing, and of nothing not any thing is predicable. Newton said, that he knew that the Divine which is, fills all things, and that he himself abhorred the idea of nothing concerning a vacuum, because it is destructive of every thing; exhorting those who conversed with him about a vacuum, to beware of the idea of nothing, calling it a swoon, because in nothing there is no actuality of mind.

PART II.

83. THAT THE DIVINE LOVE AND THE DIVINE WISDOM APPEAR IN THE SPIRITUAL WORLD AS A SUN. There are two worlds, the spiritual and the natural; and the spiritual world derives nothing from the natural world, nor the natural world from the spiritual world: they are altogether distinct, and communicate only by correspondences; the nature of which has elsewhere been abundantly shewn. To illustrate this, let us take 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. Who does not see that heat and the good of charity, and light and the truth of faith, are totally distinct? At first sight they appear as distinct, as two totally different things: so they appear if we inquire in thought, What has the good of charity in common with heat, and what has the truth of faith in common with light? nevertheless spiritual heat is that good, and spiritual light is that truth. But these principles, though so distinct in themselves, make one by correspondence; for while a man reads of heat and light in the Word, the spirits and angels who are with him, instead of heat perceive charity, and instead of light, faith. This example is adduced to shew, that the spiritual and natural worlds are so distinct, that they have nothing in common with each other; and yet are so created, that they communicate, and are conjoined by correspondences.

84. Since the two worlds are so distinct, it may clearly be seen, that the spiritual world is under a different sun from that of the natural world; for in the spiritual world there are heat and light, as well as in the natural world; but the heat and light there are spiritual, and spiritual heat is the good of charity, and spiritual light is the truth of faith. Now as heat and light must originate from a sun, it is evident that there is a different sun in the spiritual world from that in the natural world, and that the sun of the spiritual world has such an essence, that spiritual heat and light may exist from it, and that the sun of the natural world has such an essence, that natural heat may exist from it. Every thing spiritual, which has relation to good and truth, can proceed from no other origin than the divine love and divine wisdom; for every good is of love, and every truth is of wisdom. He that is wise may see that they are from no other source.

85. The existence of another sun than that of the natural world has hitherto been unknown; because the spiritual principle of man had sunk so far into his natural, that he did not know what the spiritual is, nor consequently that there is a spiritual world, in which spirits and angels dwell, different and distinct from the natural world. As the spiritual world has

been so much concealed from 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, as I see the things which are in this, and afterwards describe that world, as I have done in the work ON HEAVEN AND HELL, in one article of which the sun of that world is treated of; for I have seen it, and it appeared of the same size as the sun of the natural world, and firy like it, only more ruddy; and it was made known to me that the universal angelic heaven is under that sun; and that the angels of the third heaven see it always, the angels of the second heaven very often, and the angels of the first or ultimate heaven sometimes. That all their heat and all their light, with all things which appear in the spiritual world, are from that sun, will be seen in what follows.

86. That sun is not the Lord Himself, but from the Lord: the divine love and divine wisdom proceeding from Him, appear in that world as a sun; and as love and wisdom in the Lord are one, as was shewn in the first part, it is said that the sun is the Divine Love; for the divine wisdom is of the divine love, thus it also is love.

87. The reason why that sun appears firy to the eyes of the angels, is, because love and fire correspond to each other; for they cannot see love with their eyes, but instead of love they see what corresponds to it. For angels, like men, have an internal and an external: their internal thinks and is wise, wills and loves, and their external feels, sees, speaks, and acts: and all their externals are correspondences of their internals, but spiritual and not natural correspondences. The divine love is also felt as fire by spiritual beings. Hence it is that fire, in the Word, signifies love: the sacred fire in the Israelitish church signified the same: and from this ground it is common to ask, in prayers to God, that heavenly fire, that is, divine love, may kindle the heart.

88. As there is such a difference between spiritual and natural (see above, n. 83), therefore not the least of the sun of the natural world can pass into the spiritual world, that is, not the least of its light and heat, or of any object on the earth. The light of the natural world is darkness there, and its heat is death: nevertheless, the heat of the world may be vivified by the influx of the heat of heaven, and the light of the world may be enlightened by the influx of the light of heaven. Influx takes place by correspondences, but not by continuity.

89. THAT HEAT AND LIGHT PROCEED FROM THE SUN, WHICH EXISTS FROM THE DIVINE LOVE AND THE DIVINE WISDOM. In the spiritual world, in which angels and spirits dwell, there are heat and light as well in the natural world, in which men dwell; and the heat is felt as heat, and the light is seen as light; and yet the heat and light of the spiritual and natural

worlds differ so much, that they have nothing in common, as was said above. They are as different as what is alive and what is dead: both the heat and light of the spiritual world in themselves are alive; but both the heat and light of the natural world in themselves are dead: for the heat and light of the spiritual world proceed from a sun which is pure love, and the heat and light of the natural world proceed from a sun which is pure fire; and love is alive, and the divine love is life itself; and fire is dead, and the fire of the sun is death itself: so it may be called, because it has nothing of life in it.

90. The angels, being spiritual, cannot live in any other than spiritual heat and light; but men cannot live in any other heat than natural heat, or in any other light than natural light; for spiritual agrees with spiritual, and natural with natural. Were an angel to draw in the smallest portion of natural heat and light, he would perish, for it entirely disagrees with his life. Every man, as to the interiors of his mind, is a spirit. When he dies, he departs entirely out of the world of nature, and leaves every thing belonging to it, and enters a world in which there is nothing of nature; and in which he lives so separate from nature, that he has no communication with it by continuity, that is as of purer and more gross, but by correspondences, that is, as of prior and posterior. Hence it may appear, that spiritual heat is not a purer kind of natural heat, nor spiritual light a purer kind of natural light, but that they are altogether of different essence; for spiritual heat and light derive their essence from a sun which is pure love, that is, life itself, and natural heat and light derive their essence from a sun which is pure fire, in which there is absolutely no life, as was said above.

91. Such being the difference between the heat and light of one world and of the other, it is evident why those who are in one world cannot see those who are in the other: for the eyes of a 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, so formed in both that they may adequately receive their own light. These considerations shew from what ignorance those think, who do not admit a belief that angels and spirits are men, because they do not see them with their eyes.

92. It has been hitherto unknown, that angels and spirits are in light and heat entirely different from that of men; indeed, it has not been known, that any other light and heat exist than that of this world. For no man has ever penetrated higher in his thought than to the interior or purer parts of nature; wherefore many have fixed the habitations of angels and spirits in the æther, and some in the stars, consequently within nature, and not above or out of it; when nevertheless angels and spirits are altogether above or out of nature, and in their own world, which