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.