so likewise the heat and light of that sun, n. 93 to 98: that the sun of the spiritual world is in a middle altitude, and appears distant from the angels as the sun of the natural world from men, n. 103 to 107: that in the spiritual world the east is where the Lord appears as a sun, and that the other quarters are determined thereby, n. 119 to 123, 124 to 128: that the angels constantly turn their faces to the Lord as a sun, n. 129 to 134, 135 to 139: that the Lord created the universe, and all things therein, by means of that sun, which is the proximate proceeding of the divine love and divine wisdom, n. 151 to 156: that the sun of the natural world is pure fire, and that consequently nature, which derives its origin from that sun, is dead; and that the sun of the natural world was created that the work of creation might be concluded and bounded, n. 157 to 162: that without two suns, the one living and the other dead, there can be no creation, n. 163 to 166.

291. It was further shown in Part II., that that sun is not the Lord, but a proceeding from His divine love and divine wisdom. It is called a proceeding, because that sun is produced from the divine love and divine wisdom, which in themselves are substance and form, and by this the Divine proceeds. But as human reason is such that it does not acquiesce unless it sees a thing from its cause, consequently unless it also perceives how things are brought about-how in this instance, the sun of the spiritual world, which is not the Lord, but a proceeding from Him, is produced, therefore something shall be said on this subject. I have had much conversation with the angels concerning it: they said, that they perceive it clearly in their spiritual light, but that it was difficult for them to exhibit it to man in his natural light, because there is such a difference between these two kinds of light and the thoughts thence proceeding: they said, however, that the case of the spiritual sun is like that of the sphere of affections and thoughts that surrounds every angel, whereby his presence is effected far and near; and that this ambient sphere is not the angel, but is from all and every thing of his body, whence substances continually emane like a flowing stream; and what emanes surrounds him, and these substances being contiguous to his body, and continually actuated by the two fountains of the motion of his life-the heart and lungs-excite the atmospheres to activity, and thereby produce a perception as of his presence in others; and therefore that there is not another sphere of affections and thoughts, although it is so called, which goes out from him, and is continued; for that the affections are the mere states of the forms of the mind in him. They said moreover, that there is such a sphere about every angel, because it is about the Lord, and that that sphere about the Lord is in like manner from Him, and that that sphere is their sun, or the sun of the spiritual world.

292. It has often been given me to perceive that there is such a sphere about every angel and spirit, and a general sphere about several in a society, and it has also been given me to see it under various appearances; in heaven, sometimes under the appearance of a thin flame; in hell, under the appearance of gross fire; and sometimes in heaven under the appearance of a thin and white cloud (nubis), and in hell under the appearance of a thick and black cloud (nimbi); and it has also been given me to perceive those spheres under various species of odors and stenches: which proved to me that a sphere of substances resolved and separated from their bodies surrounds every one both in heaven and in hell.

293. It was also perceived that a sphere pours forth not only from angels and spirits, but also from all and singular the things that appear in that world, as from trees and fruits, shrubs and flowers, herbs and grasses, yea from earths and all their parts: whence it was evident, that this is universal, both in living and dead things, that every thing is surrounded by the like of what is in it, and that this continually exhales from it. That the same is the case in the natural world, is known from the experience of many of the learned; as that a stream of effluvia constantly flows from men, from all animals, and from trees, fruits, shrubs, flowers, and even from metals and stones. The natural world derives this from the spiritual world, and the spiritual world from the Divine.

294. As the things which constitute the sun of the spiritual world are from the Lord, and are not the Lord, therefore they are not life in itself, but are void of life in itself; just as the things which flow from an angel or a man, and constitute the spheres about them, are not the angel or the man, but are from them, void of their life; which no otherwise make one with the angel or man, than in that they accord with them; being derived from the forms of their body, which were the forms of their life in them. This is an arcanum which the angels can see in thought, and express in speech by their spiritual ideas, but men cannot by their natural ideas; because a thousand spiritual ideas make one natural idea, and one natural idea cannot be resolved by man into any spiritual idea, much less into so many: for the two differ according to degrees of altitude, which were treated of in Part III.

295. That such is the difference between the thoughts of angels and men, was made known to me by this experience: they were told to think of something spiritually, and afterwards to tell me what they thought of; when this was done and they would have told me, they could not, saying that they could not speak it out. It was the same with their spiritual speech and their spiritual writing: there was not a word of spiritual speech, which was like a word of natural speech, nor any thing of spiritual writing like natural writing, except the letters, each of which contained a distinct sense. But what is wonderful, they said, that they seemed

to themselves to think, speak, and write in their spiritual state, in the same manner as a man does in his natural state; when nevertheless there is nothing similar. Hence it was evident, that natural and spiritual differ according to degrees of altitude, and have no communication with each other but by correspondences.

296. THAT IN THE LORD THERE ARE THREE THINGS WHICH ARE THE LORD, THE DIVINE OF LOVE, THE DIVINE OF WISDOM, AND THE DIVINE OF USE; AND THAT THESE THREE ARE PRESENTED IN APPEARANCE OUT OF THE SUN OF THE SPIRITUAL WORLD; THE DIVINE OF LOVE BY HEAT, THE DIVINE OF WISDOM BY LIGHT, AND THE DIVINE OF USE BY THE ATMOSPHERE, WHICH IS THE CONTINENT. That heat and light proceed from the sun of the spiritual world, and that the heat proceeds from the Lord's divine love, and the light from His divine wisdom, may be seen above, n. 89 to 92, 99 to 102, 146 to 150. It shall now be shown, that the third proceeding from the sun in that world is the atmosphere, which is the continent of heat and light, and that this atmosphere proceeds from the Lord's Divine, which is called use.

297. Every one, who thinks with any enlightenment, may see, that love has for end and intends use, and produces use by wisdom. Love of itself cannot produce any use, but by means of wisdom. What, indeed, is love, unless there be something that is loved? This something is use: and as use is what is loved, and it is produced by wisdom, it follows that use is the continent of wisdom and love. That these three, love, wisdom, and use, follow in order according to the degrees of altitude, and that the ultimate degree is the complex, continent, and basis of the prior degrees, was shown at n. 209 to 216, and elsewhere. Hence it may appear, that these three, the Divine of love, the Divine of wisdom, and the Divine of use, are in the Lord, and that in essence they are the Lord.

298. That man considered as to exteriors and interiors is a form of all uses, and that all uses in the created universe correspond to those uses, will be fully shown in what follows: it is merely mentioned here, in order to show, that God as a Man is the essential form of all uses, the form from which all the uses in the created universe derive their origin; and that the created universe, viewed as to uses, is an image of God. Those things that are from God-Man, that is, from the Lord, by creation in order are called uses; but not those that are from man's proprium, for that proprium is hell, and those things that are from it are contrary to order.

299. Now as these three, love, wisdom, and use, are in the Lord, and are the Lord, and as the Lord is every where, being omnipresent; and as He cannot present Himself to any angel or man, as He is in Himself and in His own sun, therefore He presents himself by such things as can be received,-as to love by heat, as to wisdom by light, and as to use by the atmosphere. The Lord presents Himself as to use by the atmosphere, because the

atmosphere is the continent of heat and light, as use is the continent of love and wisdom. The light and heat that proceed from the divine sun cannot proceed in nothing, consequently not in a vacuum, but in some continent which is their subject; and this continent we call the atmosphere, which surrounds the sun, and receives him in its bosom, and conveys him to the heavens where angels dwell, and thence to the world the dwelling of men, and thus presents the Lord every where.

300. That there are atmospheres in the spiritual world as well as in the natural world, was shown above, n. 173 to 178, 179 to 183; and it was said, that the atmospheres of the spiritual world are spiritual, and those of the natural world, natural. Now from the origin of the spiritual atmosphere proximately surrounding the spiritual sun, it may appear, that every part of it in its essence is such as the sun is in its essence. The angels prove this by their spiritual ideas which are without space, from the consideration, that there is one only substance, the source of all things, and that the sun of the spiritual world is that substance; and as the Divine is not in space, and as it is the same in the greatest and least things, that so in like manner is that sun, which is the first proceeding of God-Man: and, moreover, that that only substance, the sun, proceeding by means of atmospheres through degrees of continuity or latitude, and at the same time through discrete degrees or degrees of altitude, produces the varieties of all things in the created universe. The angels said, that these things can in no wise be comprehended, unless spaces be removed from the ideas; and that if spaces be not removed, it is impossible but appearances must induce fallacies; which nevertheless cannot be induced, so long as men think that God is the real esse from which all things originate.

301. Moreover from angelic ideas, which are without space, it is manifest, that in the created universe nothing lives, but GodMan alone, that is, the Lord, and that nothing moves but by life from Him; and that nothing exists but by the sun from Him; thus that it is a truth, that in God we live, move, and are.

302. THAT THE ATMOSPHERES, WHICH ARE THREE IN BOTH THE SPIRITUAL AND NATURAL WORLDS, IN THEIR ULTIMATES END IN SUB

STANCES AND MATTERS, LIKE THOSE ON THE EARTH. That there are three atmospheres in both the spiritual and natural worlds, distinct from each other according to degrees of altitude, and which in descending decrease according to degrees of latitude, was shown in Part III., n. 173 to 176; and as the atmospheres decrease in descending, it follows that they become continually more compressed and inert, and at length in ultimates so compressed and inert, that they are no longer atmospheres, but substances at rest, and in the natural world fixed, like those on the earth which are called matter. This origin of substances and matters shows, Firstly, that those substances and matters are also of three de

grees; Secondly, that they are held in mutual connection by the ambient atmospheres; Thirdly, that they are accommodated to produce all uses in their proper forms.

303. That substances or matters, like those on the earth, were produced from the sun by its atmospheres, is affirmed by all who think that there are perpetual intermediations from the first to the last: and that nothing can exist but from a prior self, and at length from the First and the First is the sun of the spiritual world, and the First of that sun is God-Man, or the Lord. Now as the atmospheres are the prior things by which that sun presents itself in ultimates, and as those prior things continually decrease in activity and expansion to ultimates, it follows, that when their activity and expansion cease in ultimates, they become substances and matters like those on the earth; which retain from the atmospheres, whence they originated, an effort and endeavor to produce uses. Those who do not conceive the creation of the universe and all things therein by continual mediations from the First, cannot but build unconnected hypotheses disjointed from their causes, which, when examined by a mind that looks interiorly into things, appear not like houses, but like heaps of rubbish.

304. From this universal origin of all things in the created universe, there is so far a likeness in every one of its parts, that they proceed from their first to their last, which are respectively in a state of rest, in order to close and subsist: thus, in the human body, the fibres proceed from their first forms till they become tendons; the fibres with the vessels proceed from their first till they become cartilages and bones, upon which they may rest and subsist. As there is such a progression of the fibres and vessels in a man from first to last, therefore there is a similar progression of their states, which are sensations, thoughts, and affections; these also must pass from their first, where they are in light, to their last, where they are in shade; or from their first, where they are in heat, to their last, where they are not: and as there is such a progression of these, there is also such a progression of love and all its (predicates), and of wisdom and all its (predicates); in a word, of all things in the created universe. This is the same as was shown above, n. 222 to 229, that there are degrees of both kinds in the greatest and least of all created things. There are also degrees of both kinds in the least of all things, because the spiritual sun is the only substance, and the source of all things, according to the spiritual ideas of the angels, n. 300.

305. THAT IN THE SUBSTANCES AND MATTERS OF WHICH EARTHS CONSIST, THERE IS NOTHING OF THE DIVINE IN ITSELF, BUT THAT STILL THEY ARE FROM THE DIVINE IN ITSELF. The origin of earths, treated of in the preceding article, may show that in the substances and matters of which they consist there is nothing of the Divine in itself, but that they are deprived of all that is Divine in