both enkindles the will with spiritual heat, and enlightens the understanding with spiritual light.

149. That the Holy Spirit is identical with the Lord, and that it is the essential truth which enlightens man, is evident from the following passages of the Word: "Jesus said, when the Spirit of truth is come, he will guide you into all truth: he shall not speak of himself; but whatsoever he shall hear, that shall he speak.' “He shall glorify Me; for he shall receive of mine, and shall show it unto you," John xvi. 13, 14, 15. "That he shall be with the disciples and in them," John xvii. 26.

"Jesus said, the words that

I speak unto you, they are spirit and they are life," John vi. 63. From these passages it is evident, that the truth which proceeds from the Lord is called the Holy Spirit; which enlightens because it is in the light.

150. The enlightenment which is attributed to the Holy Spirit, is indeed from the Lord in man, but still, it is effected through the medium of spirits and angels. The nature of this mediation cannot yet be described; only that angels and spirits are by no means able to enlighten man from themselves, because they, like man, are enlightened by the Lord: and as this is the case, hence all enlightenment comes from the Lord alone. It is communicated through the medium of angels or spirits, because a man, who is in enlightenment, is then placed in the midst of such angels and spirits as receive more enlightenment than others from the Lord alone.

151. THAT THE LORD CREATED THE UNIVERSE AND ALL THINGS IN IT BY MEANS OF THE SUN, WHICH IS THE FIRST PROCEEDING OF

THE DIVINE LOVE AND THE DIVINE WISDOM. By the Lord is meant God from eternity, or Jehovah, who is called the Father and Creator, because He is one with Him, as was shown in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD: wherefore in the following pages, which also treat of creation, He is called the Lord.

152. That all things in the universe were created from the divine love and the divine wisdom, was fully shown in Part I., particularly in n. 52, 53; we shall here show that it was by means of the sun, which is the first proceeding of the divine love and the divine wisdom. No one who can see effects by virtue of causes, and afterwards effects derived from causes in their order and series, can deny that the sun is the first [beginning] of creation, for all things in the natural world subsist from it; and since they subsist from it, they also existed from it; the one implies and testifies the other; for they are all under its view, because it has determined and disposed them for existence (posuit ut sint); and to keep them under its view is to determine and dispose them for existence continually (continue ponere); wherefore it is also said, that subsistence is perpetual existence. Were any thing to be entirely withdrawn from the sun's influx through the atmospheres, it would

be immediately dissolved; for the atmospheres, which are purer and purer, and actuated in power by the sun, contain all things in connection. Now since the subsistence of the universe, and of all things in it, depends on the sun, it is evident that the sun is the first of creation, and that all other things proceed from it. The expression, from the sun, means from the Lord, through the sun; for the sun also was created from the Lord.

153. There are two suns by which all things were created from the Lord, the sun of the spiritual world, and the sun of the natural world: all things were created from the Lord by the sun of the spiritual world, but not by the sun of the natural world; for the latter is far below the former, and in a mean distance: the spiritual world is above it, and the natural world is beneath it; and the sun of the natural world was created to act as a medium or substitute: its mediate operation will be spoken of in what follows.

154. The universe and all things therein were created from the Lord by the sun of the spiritual world, because that sun is the proximate proceeding of the divine love and the divine wisdom, and from the divine love and the divine wisdom all things are, as was shown above, n. 52 to 82. There are three things in every created thing, as well in the greatest as in the least, namely, end, cause, and effect. There is no created thing in which these three do not exist. In the greatest, or in the universe, these three exist in the following order: the end of all things is in the sun, which is the proximate proceeding of the divine love and the divine wisdom; the causes of all things are in the spiritual world; and the effects of all things are in the natural world. How these three exist in the first and last principles of things, shall be shown in what follows. Now since there is no created thing in which these three do not exist, it follows that the universe, and every thing in it, was created from the Lord by the sun, which has in it the end of all things.

155. Creation cannot be explained so as to be apprehended, unless space and time be removed from the thought; but if these are removed it may be apprehended. Remove them if you can, or as much as you can, and keep the mind in an idea abstracted from space and time, and you will perceive that the greatest of space and the least of space do not at all differ; and then you cannot but have an idea of the creation of the universe, similar to that of the creation of the particulars in the universe; and that there is a diversity in created things, because there are infinite things in God-Man, and thence indefinite things in the sun, which is the proximate proceeding from Him, and these indefinite things are imaged in the created universe. Hence no one thing can any where be the same as another: hence, too, the variety of all things which is presented before the eyes, together with space, in the natural world, and in the appearance of space in the spiritual

world: and this variety is of things in general and also of things in particular. These are the things which were demonstrated in Part I., where it was shown, that in God-Man infinite things are distinctly one, n. 17 to 22. That all things in the universe were created from the divine love and the divine wisdom, n. 52, 54. That all things in the created universe are recipients of the divine love and the divine wisdom of God-Man, n. 55 to 60. That the Divine is not in space, n. 7 to 10. That the Divine fills all spaces without space, n. 69 to 72. That the Divine in the greatest and least things is the same, n. 77 to 82.

156. The creation of the universe, and of all things in it, cannot be said to have been effected from space to space, nor from time to time, progressively and successively, but from eternity and infinity; not eternity of time, for this has no existence, but eternity not of time, for this is identical with the Divine; nor from infinity of space, for this also has no existence, but from infinity not of space, which also is identical with the Divine. I know that these things transcend the ideas of thoughts which are in natural light; but they do not transcend the ideas of thoughts which are in spiritual light, for in these last there is nothing of space and time: nor do they altogether transcend the ideas which are in natural light; for when it is said, that there is no such thing as infinite space, every one assents to it from reason: it is the same with eternity, this being the infinite of time. The expression "to eternity," is comprehended from time, but "from eternity," is not comprehended unless time be removed.

157. THAT THE SUN OF THE NATURAL WORLD IS PURE FIRE, AND THEREFORE DEAD, AND SINCE NATURE DERIVES ITS ORIGIN FROM THAT SUN, THAT IT ALSO IS DEAD. Creation itself cannot in the least be ascribed to the sun of the natural world, but all to the sun of the spiritual world, because the sun of the natural world is wholly dead, but the sun of the spiritual world is alive, being the first proceeding of the divine love and the divine wisdom; and what is dead does not act from itself, but is acted on; wherefore to ascribe to it any thing of creation, would be like ascribing to the instrument with which the hand of the artificer operates, the work of the artificer. The sun of the natural world is pure fire, from which all life is abstracted; but the sun of the spiritual world is fire containing divine life. The idea of the angels concerning the fire of the sun of the natural world, and the fire of the sun of the spiritual world, is this; that the divine life is internally in the fire of the sun of the spiritual world, but externally in the fire of the sun of the natural world. From this it may be seen, that the actuality of the sun of the natural world is not from itself, but from the living power proceeding from the sun of the spiritual world; wherefore if the living power of the latter sun were withdrawn or taken away, the former sun would perish. Hence

it is, that the worship of the sun is the lowest of all kinds of worship of a God; and therefore in the Word it is called an abomination.

158. Since the sun of the natural world is pure fire, and for that reason dead, therefore the heat thence proceeding is dead heat, and the light thence proceeding dead light. By parity of reasoning, the atmospheres,-the æther and the air,-which receive and communicate the heat and light of that sun, are dead; and being dead, all and singular the things of the world which is subject to them, and is called earth, are dead. Nevertheless all and singular these things are surrounded by spiritual things, which proceed and flow from the sun of the spiritual world; and unless they were thus surrounded, the earths could not have been actuated, and made capable of producing forms of uses, that is, vegetables, or forms of life, that is, animals; or of furnishing a supply of materials for the existence and subsistence of man.

159. Now since nature begins from that sun, and all that exists and subsists therefrom is called natural, it follows that nature, with all and singular the things appertaining to it, is dead. The appearance of nature as alive in men and animals, is owing to the life which accompanies and actuates nature.

160. Since the lowest substances of nature, which constitute earths, are dead, and are not mutable and various according to the state of the affections and thoughts, as in the spiritual world, but immutable and fixed, therefore in nature there are spaces, and distances of spaces. Such things are the consequences of creation closing there, and subsisting in a state of rest. Hence it is evident that spaces are proper to nature; and since spaces in nature are not appearances of spaces according to states of life, as in the spiritual world, they may also be called dead.

161. Since times in like manner are stated and constant, they also are proper to nature; for the time of a day is constantly twenty-four hours, and the time of a year is constantly three hundred and sixty-five days and a quarter. The very states of light and darkness, and of heat and cold, which vary them, return also constantly; the states which return daily, are morning, noon, evening, and night; those which return yearly, are spring, summer, autumn, and winter: and the states of the year constantly modify the states of the days. Since none of these states are states of life, as in the spiritual world, therefore they are dead: for in the spiritual world there is continual light and continual heat, and the light corresponds to the state of wisdom, and the heat to the state of love, with the angels, by virtue whereof the states of these are alive.

162. Hence we may see the infatuation of those who ascribe all things to nature. Those who have confirmed themselves in favour of nature, bring themselves into such a state, that they no longer desire to elevate their minds above nature; for this

reason their minds are shut above, and opened below, and thus they become sensual-natural, or spiritually dead; and as they then think only from such things as they have learned from the bodily senses, or from the world through the senses, they also in their hearts deny God. In this case, since man's conjunction with heaven is broken, he forms conjunction with hell, and has only the faculty remaining of thinking and willing; the faculty of thinking, from rationality, and the faculty of willing, from liberty; which two faculties every man has from the Lord, nor are they ever taken away. They are possessed equally by the devils as by the angels; but devils apply them to make themselves insane and to do evil, whereas angels apply them to make themselves wise and to do good.

163. THAT WITHOUT TWO SUNS, THE ONE LIVING AND THE OTHER DEAD, THERE CAN BE NO CREATION. The universe in general is distinguished into two worlds, the spiritual and the natural: angels and spirits dwell in the spiritual world, and men in the natural world. The two worlds are entirely alike in their external face, so much so that they cannot be distinguished; but as to their internal face they are entirely different. The men who are in the spiritual world, and who, as was said, are called angels and spirits, are spiritual, and, being spiritual, think and speak spiritually; but the men who are in the natural world, are natural, and think and speak naturally; and spiritual thought and speech have nothing in common with natural thought and speech. Hence it is evident, that these two worlds, the spiritual and the natural, are entirely distinct from each other; so much so, that they can by no means be together.

164. Now since these two worlds are so distinct, there is a necessity for two suns, one from which all spiritual things proceed, and another from which all natural things proceed and since all spiritual things in their origin are alive, and all natural things from their origin are dead, and their respective suns are those origins, it follows that the one sun is living and that the other sun is dead; also, that the dead sun was created by the living sun from the Lord.

165. A dead sun was created, to the end that all things may be fixed, stated, and constant in the ultimates, and that hence there may be permanent and enduring existences. On this, and no other ground, creation is founded. The terraqueous globe, in which, on which, and about which, such things exist, is, as it were, the basis and firmament, as being the ultimate work, in which all things close, and on which they rest. It is also as it were the matrix, from which effects, which are the ends of creation, are produced, as will be shown in what follows.

166. That the Lord created all things by the living sun, and not by the dead sun, is evident from the consideration, that what is living disposes at pleasure what is dead, and forms it for uses,