heat than light, and in mid-winter there is more light than heat. The case is similar in the spiritual world; only that the earth there has no circumrotation and revolution; but the angels turn more or less to the Lord, and those who turn to Him most receive more heat and less light, and those who turn to Him less receive more light and less heat. Hence the heavens, which consist of angels, are distinguished into two kingdoms, the celestial kingdom and the spiritual; the celestial angels receive more of heat, and the spiritual angels more of light. The appearance also of the lands on which they dwell, is according to the reception of heat and light by the inhabitants. There is a plenary correspondence, if instead of the motion of the earth you substitute the change of state of the angels.

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

103. THAT THE SUN OF THE SPIRITUAL WORLD APPEARS IN A MIDDLE ALTITUDE, DISTANT FROM THE ANGELS AS THE SUN OF THE NATURAL WORLD IS DISTANT FROM MEN. Most people carry out of the world an idea that God is overhead on high, and that the Lord is in heaven among the angels. The reason of this idea of God, is, that in the Word God is called the Most High, and He is said to dwell on high; wherefore they lift up their eyes and hands when they supplicate and adore; not knowing that the Most High signifies the inmost. The reason of their idea of the Lord, is, that they do not think of Him otherwise than as of another man, and indeed as of an angel; not knowing that the Lord is the true and only God, who governs the universe; who, if He were in heaven among the angels, could not have the universe under His view, protection, and government; and if He did not shine upon those who are in the spiritual world as a sun, the angels would have no light: for they are spiritual, and therefore no other light agrees with their essence but spiritual light. That there is light in heaven, infinitely exceeding the light upon earth, will be seen below when degrees are treated of.

104. The sun, from which the angels have their light and heat, appears above the earth which the angels inhabit in an elevation

of about forty-five degrees, or a middle altitude; and it appears distant from the angels as the sun of this world is distant from men. It appears also constantly in that altitude and at that distance, nor does it move. Hence the angels have no times distinguished into days and years, nor any progression of the day from morning by noon to evening and night; nor any progression of the year from spring through summer to autumn and winter, but there is perpetual light and perpetual spring; wherefore, instead of times there are in heaven states, as was said above.

105. The following are the principal reasons why the sun of the spiritual world appears in a middle altitude: First, that so the heat and light, which proceed from that sun, may be in their mean degree, and thence in their equality, and thereby in their just temperature; for if the sun were to appear above its middle altitude, more heat than light would be perceived, if below it, more light than heat would be perceived; as comes to pass on earth when the sun is above or below the middle of the heavens; when above, the heat increases to a greater degree than the light, and when below, the light increases to a greater degree than the heat; for the light remains the same both in summer and winter, but the heat is increased and diminished according to the sun's altitude. The second reason, why the sun of the spiritual world appears in a middle altitude above the angelic heaven, is, because thence there is a perpetual spring in all the angelic heavens, whereby the angels are in a state of peace, for that state corresponds to spring time on earth. The third reason is, that by that means the angels can always turn their faces to the Lord and see Him with their eyes; for the east, thus the Lord, is before the faces of the angels in every turn of their bodies, which is peculiar to that world. This would not be the case, if the sun of that world were to appear above or below a middle altitude, and least of all if it appeared over-head in the zenith.

106. If the sun of the spiritual world did not appear distant from the angels as the sun of the natural world appears distant from men, the universal angelic heaven, and hell under it, and our terraqueous globe under them, would not be under the view, protection, omnipresence, omniscience, omnipotence, and providence of the Lord; comparatively as the sun of our world, unless it were at the distance it appears from the earth, could not be present and powerful in all countries by heat and light, and therefore could not give aid as a substitute to the sun of the spiritual world.

107. It is highly necessary to be known, that there are two suns, the one spiritual and the other natural; the spiritual sun for those who are in the spiritual world, and the natural sun for those who are in the natural world. Unless this be known, nothing can be accurately understood concerning creation and concerning man, which subjects are to be treated of; the effects indeed may be seen,

but unless the causes of the effects are seen at the same time, the effects must appear only in a kind of night.

108. THAT THE DISTANCE BETWEEN THE SUN AND THE ANGELS IN THE SPIRITUAL WORLD IS AN APPEARANCE ACCORDING TO THE RECEPTION OF THE DIVINE LOVE AND THE DIVINE WISDOM BY THEM. All the fallacies which prevail with the evil and with the simple, arise from the confirmation of appearances. So long as appearances remain appearances, they are truths in appearance, according to which any one may think and speak; but when they are taken for real truths, which is the case when they are confirmed, then apparent truths become falsities and fallacies. For example: it is an appearance, that the sun every day revolves round the earth, and proceeds every year according to the course of the ecliptic. This, so long as it is not confirmed, is an apparent truth, according to which any one may think and speak; for he may say, that the sun rises and sets, causing morning, noon, evening, and night; also that the sun is at particular times in this or that degree of the ecliptic, or in such a degree of altitude, thereby causing spring, summer, autumn, and winter; but in confirming this appearance as the real truth, the confirmer thinks and speaks a falsity grounded in a fallacy. It is the same with innumerable other appearances, not only in natural, civil, and moral, but also in spiritual things.

109. It is the same with the distance of the sun of the spiritual world, which sun is the proximately proceeding emanation of the divine love and divine wisdom of the Lord. The truth is, that there is no distance; but that distance is an appearance according to the reception of the divine love and divine wisdom in their respective degrees by the angels. That distances in the spiritual world are appearances, is evident from what was said above; as in n. 7 to 9, that the Divine is not in space, and in 69 to 72, that the Divine fills all spaces without space; and 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 predicated of space.

110. The sun of the spiritual world appears at a distance from the angels, because the divine love and the divine wisdom are received by them in a degree of heat and light adapted to their state for an angel, being a created and finite being, cannot receive the Lord in the first degree of heat and light, such as is in the sun, for he would be entirely consumed; wherefore the Lord is received by them in a degree of heat and light corresponding to their love and wisdom. This may be illustrated by the fact, that an angel of the ultimate heaven cannot ascend to the angels of the third heaven; if he ascends and enters their heaven he falls as it were into a swoon, and his life is in a kind of conflict with death; for he has love and wisdom in a less degree, and the heat of love and the

light of wisdom in the same. What then would be the case, if an angel were to ascend towards the sun itself, and enter its fire? The difference of the reception of the Lord by the angels, causes the heavens also to appear distinct from each other: the supreme heaven, which is called the third, appears above the second, and the second above the first: not that there is any distance between the heavens, but that they appear to be distant from each other; for the Lord is equally present with those of the ultimate heaven as with those of the third heaven. The causes of the appearance of distance is in the subjects, which are the angels, not in the Lord.

111. It is difficult to comprehend that this is the case by a natural idea, because in such idea there is space, but it may be comprehended by a spiritual idea, because in such idea there is no space; the angels are in the latter idea. It may, however, be comprehended by a natural idea, that love and wisdom, or what is the same, that the Lord, who is divine love and divine wisdom, cannot be progressive through spaces, but is present with every one according to his reception. That the Lord is present with all, He teaches in Matthew, chap. xxviii. 20, and that He makes His abode with those who love Him, John xiv. 21.

112. This may seem a matter of superior wisdom, because the heavens and the angels are adduced to prove it; but nevertheless the case is the same with men. They, as to the interiors of their minds, receive heat and enlightenment from the same sun; its heat warms them, and its light enlightens them, in proportion as they receive love and wisdom from the Lord. The difference between angels and men is, that angels are under that sun only, but men are not only under that sun, but also under the sun of this world; for the bodies of men cannot possibly exist and subsist unless they are under both suns; not so the bodies of the angels, which are spiritual.

113. THAT THE ANGELS ARE IN THE LORD, AND THE LORD IN THEM; AND THAT AS THE ANGELS ARE RECIPIENTS, THE LORD ALONE IS HEAVEN. Heaven is called the dwelling-place of God, and the throne of God, and hence it is believed that God is there as a king in his kingdom; but God, that is to say, the Lord, is in the sun above the heavens, and by His presence in heat and light is in the heavens, (see the last two articles); and although the Lord is in that manner in heaven, still He is there as in Himself: for (as was shown above, n. 108 to 112), the distance between the sun and heaven is not distance, but an appearance of distance; and being 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 as He is in the love and wisdom of all the angels, and the angels constitute heaven, He is in the universal heaven.

114. The Lord not only is in heaven, but also is heaven, because love and wisdom make an angel, and these two are the Lord's in

the angels: hence the Lord is heaven. For the angels are not angels from their own proprium, this being exactly like the proprium of a man, which is evil: and it is so, because all angels have been men, and that proprium is inherent in them from their birth; it is only removed; and in proportion as it is removed, they receive love and wisdom, that is, the Lord, in them. Any one may see, if he only elevates his understanding a little, that the Lord cannot dwell with the angels but in what is His own, that is, in His proprium, which is love and wisdom, and not at all in the proprium of the angels, which is evil: hence it is, that so far as evil is removed, so far the Lord is in them, and so far they are angels. The essential angelic principle of heaven is the divine love and divine wisdom: this divine principle is called angelic when it resides in the angels: hence it is evident again, that angels are angels from the Lord, and not from themselves; consequently also 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 be known. There is a conjunction of the Lord with the angel, and of the angel with the Lord; wherefore there is a reciprocal conjunction. This, on the part of the angel, is as follows: the angel does not perceive otherwise than that he is in love and wisdom from himself, just as it appears to man, and hence it seems to him, as if his love and wisdom were of himself, or his own: if he did not perceive the matter thus, there would be no conjunction, therefore the Lord would not be in him, nor he in the Lord: nor is it possible for the Lord to be in any particular angel or man, unless he, in whom the Lord with His love and wisdom is, perceives and feels it as his own: by this means the Lord is not only received, but when received, is retained, and likewise beloved again; thus therefore an angel becomes wise, and continues wise. Who can incline to love the Lord and his neighbour, and to be wise, unless he feels and perceives what he loves, learns, and imbibes, as his own? Who can otherwise retain it? Were this not the case, the love and wisdom received by influx would have no abiding place, but would pass through without affecting, so that an angel would not be an angel, nor a man a man, yea, he would be merely like an inanimate thing. Hence it may appear that reciprocation is necessary to the existence of conjunction.

116. How it comes to pass that an angel perceives and feels [what flows from the Lord] as his own, and so receives and retains it, although it is not his own, (for it was said above that an angel is not an angel from what is his own, but from what is the Lord's in him,) shall now be explained. The case is thus: every angel has liberty and rationality: these two principles are in him to the intent that he may be receptible of love and wisdom from the Lord: but both liberty and rationality are not his own, but the Lord's in him; yet being intimately conjoined to his life, so intimately that they may be said to be inherent in it, they appear