130、天使始终将脸转向显为太阳的主，因为他们在主里面，主在他们里面。主从内在引导他们的情感和思维，不断将它们转向祂自己。因此，他们不能不仰望显为太阳的主所在的东方。由此明显可知，不是天使将自己转向主，而是主将他们转向祂自己。因为当天使更内在地思考主时，他们只会想到祂在他们里面。真正的内在思维不会产生距离的表象，唯有外在思维才会，外在思维与眼睛的视觉行如一体。这是因为外在思维在空间中，而内在思维则不然；外在思维即便不在空间中，如在灵界的情形，仍处于空间的表象。
不过，以空间思考神的人很难理解这些事。因为神无处不在，却不在空间中。因此，祂既在天使之内，又在天使之外；所以天使既能在自己之内，也能在自己之外看见神，也就是主：当出于爱与智慧思想主时，便在自己之内看见；当思想爱与智慧时，便在自己之外看见。关于这个主题，我们会在《主的全在、全知和全能》的论著中详细说明。人人都要当心，不要陷入可憎的异端邪说，以为神将自己注入人，并存在于他们里面，而不再存在于自己里面。事实上，神无处不在，既在人之内，又在人之外；因为祂在一切空间中，却无关空间(如前所示，7-10,69-72节)。神若在人里面，不仅是分裂的，还被封闭在空间中。事实上，人甚至会认为自己就是神。这种异端邪说如此可憎，以致在灵界，它闻上去如腐肉般恶臭。
130. The reason angels constantly face the Lord as the sun is that angels are in the Lord and the Lord is in them. The Lord exercises an inner guidance of their feelings and thoughts and constantly turns them toward himself. This means that they cannot help but look toward the east where they see the Lord as the sun. We can see from this that angels do not turn themselves toward the Lord--the Lord turns them toward himself. When angels are thinking about the Lord inwardly, they think of him simply as in themselves. This deeper thought itself does not create any distance, while more outward thought does, the thought that acts in unison with eyesight. The reason is that the outward thought is in space, while the inward thought is not, though even when it is not in space (as in the spiritual world) it is still in an appearance of space.
It is hard for people to understand this, though, if they think spatially about God. God is actually everywhere and yet not in space. So he is both within and outside angels, which enables them to see him both inside and outside themselves--inside themselves when they are thinking from love and wisdom, and outside themselves when they are thinking about love and wisdom. This topic will be discussed in greater detail, though, in works on the Lord's omnipotence, omniscience, and omnipresence.
Everyone should beware not to slip into the terrible heresy that God pours himself into us and is in us and no longer in himself. God is everywhere, within us and outside us, being in all space nonspatially, as I have already explained in 7-10, 69-72. That is, if he were in us he would be not only divided up but enclosed in space, and we could then even think that we were God. This heresy is so loathsome that in the spiritual world it stinks like a corpse.
130. Angels turn their faces continually to the Lord as the sun for the reason that angels are in the Lord and have the Lord in them, and the Lord inwardly guides their affections and thoughts and turns them continually to Him. Therefore they cannot but look to the east where the Lord as the sun appears. From this it is apparent that it is not the angels who turn themselves to the Lord, but that it is the Lord who turns them to Him.
Actually, when angels think more interiorly of the Lord, they do not think of Him then as being other than in them. Interior thought does not itself produce an appearance of distance, but exterior thought does, thought which is bound up with the vision of the eyes. That is because exterior thought is caught up in space, unlike interior thought; and even when it is not caught up in space, as in the spiritual world, still it is caught up in the appearance of space.
[2] But this can be little understood by anyone who thinks of God in terms of space. For God is present everywhere, and yet does not exist in space. Thus He is both within and around an angel, and therefore an angel can see God, that is to say, the Lord, both within and around him - within him when he thinks in accord with love and wisdom, and around him when he thinks about love and wisdom.
On this subject, however, we will say something more particularly in treatises on The Lord's Omnipresence, Omniscience, and Omnipotence. 1
Let everyone take care not to fall into the detestable heresy of supposing that God infused Himself into people so as to have existence in them and no longer in Himself. The fact is that God is present everywhere, both within a person and around him. For He is present through all space independently of space, as shown above in nos. 7-10, 69-72. Indeed, if He were to have His existence in people, He would be not only divisible but also bounded by space. In fact a person might even then suppose himself to be God.
This heresy is so abhorrent that in the spiritual world it stinks like a rotting corpse.
Footnotes:
1. These treatises have not been found and perhaps were never written.
130. Angels turn their faces continually towards the Lord as a Sun, because they are in the Lord and the Lord in them, and the Lord interiorly leads their thoughts and affections and continually turns these to Himself. Hence they cannot but look towards the east where the Lord appears as a Sun. From this it is clear that the angels do not turn themselves to the Lord, but the Lord turns them to Himself. For when angels think interiorly about the Lord, then they only think of Him as in themselves. Interior thought itself does not cause distance but exterior thought does, which acts as one with the sight of the eyes. The reason is that exterior thought is in space, but interior thought is not. And when it is not in space, as in the spiritual world, it is still in the appearance of space. But these things can be little understood by a man who thinks about God from space. For God is everywhere and yet not in space. Thus He is both within an angel and outside him. Consequently an angel can see God, that is, the Lord, both within and outside himself, within himself when he thinks from love and wisdom, outside himself when he thinks about love and wisdom. But these things will be treated of in detail in treatises on The Lord's Omnipresence, Omniscience and Omnipotence. Let every man beware lest he fall into that abhorrent heresy that God has infused Himself into men, and that He is in them and no longer in Himself, when yet God is everywhere both within and outside man; for He is in all space apart from space (as has been shown above,7-10, 69-72). For if He were in man, He would be not only divisible, but He would be also enclosed in space; indeed, man then could even think himself to be God. So abominable is this heresy, that in the spiritual world it stinks like a dead body.
130. Angels turn their faces constantly to the Lord as a sun, because they are in the Lord, and the Lord in them; and the Lord interiorly leads their affections and thoughts, and turns them constantly to Himself; consequently they cannot do otherwise than look towards the east where the Lord appears as a sun; from which it is evident that angels do not turn themselves to the Lord, but the Lord turns them to Himself. For when angels think interiorly of the Lord, they do not think of Him otherwise than as being in themselves. Real interior thought does not cause distance, but exterior thought, which acts as one with the sight of the eyes; and for the reason that exterior thought, but not interior, is in space; and when not in space, as in the spiritual world, it is still in an appearance of space. But these things can be little understood by the man who thinks about God from space. For God is everywhere, yet not in space. Thus He is both within and without an angel; consequently an angel can see God, that is, the Lord, both within himself and without himself; within himself when he thinks from love and wisdom, without himself when he thinks about love and wisdom. But these things will be treated of in detail in treatises on The Lord's Omnipresence, Omniscience, and Omnipotence. Let every man guard himself against falling into the detestable false doctrine that God has infused Himself into men, and that He is in them, and no longer in Himself; for God is everywhere, as well within man as without, for apart from space He is in all space (as was shown above, n. 7-10, 69-72); whereas if He were in man, He would be not only divisible, but also shut up in space; yea, man then might even think himself to be God. This heresy is so abominable, that in the spiritual world it stinks like carrion.
130. Quod Angeli facies suas jugiter vertant ad Dominum ut Solem, est quia Angeli in Domino sunt et Dominus in illis, et Dominus interius ducit affectiones et cogitationes eorum, et vertit illas jugiter ad se[;] inde non possunt aliter quam ad Orientem, ubi Dominus ut Sol apparet, spectare; inde patet, quod Angeli non se ad Dominum vertant, sed quod Dominus illos ad se: cum enim angeli interius cogitant de Domino, tunc non cogitant de Ipso aliter quam in se; ipsa cogitatio interior non facit distantiam, sed cogitatio exterior, quae cum visu oculorum unum agit, facit; causa est, quia cogitatio exterior est in spatio, non autem interior, et ubi non est in spatio, ut in Mundo spirituali, usque est in apparentia spatii.
[2] Sed haec parum possunt intelligi ab homine, qui de Deo cogitat ex spatio, Deus enim est ubivis, et non tamen in spatio[;] ita est tam intra quam extra angelum, et inde potest angelus videre Deum, hoc est, Dominum[,] et intra se et extra se, intra se dum ex amore et sapientia cogitat, extra se dum de amore et sapientia. Sed de his in specie dicetur in Transactionibus de DOMINI OMNIPRAESENTIA, OMNISCIENTIA et OMNIPOTENTIA. Caveat sibi omnis ne in exsecrabilem illam haeresin labatur, quod Deus se infuderit hominibus, et quod in illis sit, et non in se amplius; cum tamen Deus est ubivis, tam intra hominem quam extra illum, est enim in omni spatio absque spatio, ut supra 7-10, 69-72, ostensum est; nam si foret in homine, foret non modo dividuus, sed etiam inclusus spatio[;] imo etiam homo tunc potuisset cogitare se Deum esse: haec haeresis tam abominabilis est, ut in Mundo spirituali puteat sicut cadaver.