9.⑴人类是天堂得以建立的基础，因为人是最后被造的；最后被造之物是一切在先之物的基础。创造始于最高或最内在之物，因为它始于神性；并一直行进到最后或最外在之物，然后在那里停下来。创造的最外层是自然界，包括水陆星球及其上的一切。一旦这一切完工，人就被造，神性秩序的一切，从初至末，都被聚集整理进他里面；该秩序第一层上的事物被纳入他的最内在之物；最外层上的事物被纳入他的最外在之物。结果，人被造为形式上的神性秩序，或说神性秩序的化身。这就是为何在人里面和周围的一切事物既来自天堂，也来自世界：其心智的事物来自天堂，其身体的事物来自世界；因为天堂的事物流入他的思维和情感，并照着他的灵对这些事物的接受而使它们成形；世界的事物则流入他的感觉和愉悦，并照着他的身体对这些事物的接受而使它们成形，尽管只以一种被调整以适合他灵的思维和情感的方式。
至于支持这一切的材料，可参看《天堂与地狱》一书的几个相关点，尤其是：整个天堂作为单一实体与一个人有关（59-67节）；每个天堂社群同样与一个人有关（68-72节）；因此，每位天使都处于一个完美的人形（73-77节）；这是由于主的神性人身（78-86节）。此外，在天堂的一切与人的一切的对应关系（87-102节）、天堂的一切与地上的一切的对应关系（103-115节），以及天堂的形式（200-212节）等章节里还有更多相关内容。
从创造的这种秩序明显可知，这就是一切事物合而为一的从初至末的一个联系的连续链条；在这个链条中，在先之物无法与在后之物分离，正如一个原因无法与它的结果分离；同样，灵界无法与自然界分离，自然界也无法与灵界分离；因此，天使天堂无法与人类分离，人类也无法天使天堂分离。所以主规定：两者要互相协助，也就是说，天使天堂要协助人类，人类要协助天使天堂。
这就是为何天使的住所虽在天堂，看上去远离世人所住的地方；但天使却在人对良善与真理的情感中与他同住。人看似与他们分离只是由于表象；你从《天堂与地狱》一书论述天堂空间的章节（191-199节）就可以推断出这一点。
天使在人们对良善与真理的情感中与他们同住，这就是主说这些话的意思：
人若爱我，就必遵守我的话，我父也必爱他，并且我们要到他那里去，在他那里作我们的住所。（约翰福音14:23）
在这段经文中，“父”和“主”也表示天堂，因为从主发出的神性构成天堂，这一点可见于《天堂与地狱》一书（7-12；116-125节）。
也可以参看主的这些话：
保惠师，就是真理的灵，要与你们同住，也要在你们里面。（约翰福音14:17）
“保惠师”是指从主发出的神性真理，因此祂也被称为“真理的灵”；神性真理构成天堂，也构成天使，因为天使是神性真理的接受者。从主发出的神性就是神性真理，天使天堂由神性真理构成，这一事实可见于《天堂与地狱》一书（126-140节）。这也是主说这句话的意思：
神的国在你们里面。（路加福音17:21）
“神的国”是指神性良善和神性真理，天使就生活在其中。
天使和灵人与人同在，就在他的情感里面，这种事我被恩准从他们与我的同在和同住中看见过上千次。然而，天使和灵人并不知道他们与哪些人同在，人们也不知道哪些天使和灵人住在他们中间，唯独主知道并安排这一切。总之，对良善与真理的一切情感延伸到天堂，所以那里拥有相似情感的人会彼此联系并结合在一起。对邪恶与虚假的一切情感则延伸到地狱，所以那里拥有相似情感的人也彼此联系并结合在一起。情感延伸到灵界，几乎就像视觉延伸到自然界。在这两个地方的联系方式非常相似，不同之处在于：自然界有物体，灵界有天使社群。
由此可见，天使天堂与人类的联系具有这种性质：双方互相依赖，没有人类，天使天堂就像一座没有地基的房子，因为天堂终结于人类，并安于其上。此处的情形与每个具体人一样；其属灵的思维和意愿流入其属世的感觉和行为，并在那里结束并具有永久性。如果人没有这后一种功能，也就是说，缺乏在最远边界处的这些感觉和行为，其灵的属灵思维和情感就会流逝，像缺乏边界或没有根基的事物那样消散。同样，当一个人从自然界过渡到灵界时（这是他死亡时所发生的情形），那时他因是一个灵，故不再依赖他自己的基础，而是依赖一个共同的基础，就是人类。
人若不知道天堂的奥秘，可能会以为天使脱离世人而存在，世人脱离天使而存在；但我基于我的所有天堂经历，以及与天使的所有交谈可以证实：没有哪个天使或灵人脱离人类而存在，也没有哪个人脱离天使和灵人而存在。我还能证实，两者有一种相互和互惠式的结合。由此可见，人类与天使天堂构成一体，并相互和互惠式地依赖彼此而存在，这意味着两者都离不开对方。
9. 11. Humankind is the foundation on which heaven rests. This is because humankind was created last, and what is created last serves as a base for all the [higher] things that preceded it. 2
Creation began from the highest or inmost things because it began from the Divine, and it proceeded to the last or outermost things and there it came to rest. (The outermost level of creation is the physical world, including our globe of lands and seas and everything on it.)
Once all this was finished, then humanity was created, and into humanity was gathered every level of the divine design from first to last. Things on the first level of that design were incorporated into what is inmost in us, and things on the outermost level were incorporated into what is outermost in us. 3The result is that we have been made embodiments of the divine design. 4This is why everything within and about us is as much from heaven as it is from this world. From heaven we get the contents of our minds and from the world we get the contents of our bodies. That is, things from heaven flow into 5our thoughts and feelings and cause them to take shape depending on how those things are received by our spirit, while things of this earth flow into our sensations and feelings of pleasure and cause them to take shape depending on how those things are received by our body, although only in a way that is adapted to suit the thoughts and feelings of our spirit.
[2] For material in support of this, see several relevant points in Heaven and Hell, particularly that the whole heaven, grasped as a single entity, reflects a single individual (59-67); 6and the same can be said for each community in the heavens (68-72); therefore every angel is in perfect human form (73-77); and this is because of the Lord's divine-human nature 7(78-86).
There is more in the chapters on the correspondence 8of everything in heaven with everything in the human being (87-102), on the correspondence of everything in heaven with everything earthly (103-115), and on heaven's form 9(200-212).
[3] As this design of creation shows, there is such an unbroken connection between things first and last that when we have both in view they make a single whole in which what is prior cannot be separated from what is subsequent, exactly as a cause cannot be separated from its effect. By the same token, the spiritual world cannot be separated from the earthly world or the latter from the former; so the heaven of angels cannot be separated from humankind or humankind from the heaven of angels. Therefore the Lord has provided that each does work that is of benefit to the other-the heaven of angels to humankind and humankind to the heaven of angels.
[4] That is why, even though the dwelling places of angels are in heaven and appear to be at a remove from the dwellings where we live, the angels are still right with us, in our feelings for what is good and what is true. 10Our seeming to be separate from them is only a matter of outward appearance, as you may conclude from the chapter in Heaven and Hell that deals with space in heaven (191-199).
[5] As for the dwellings of angels being right with us in our feelings for what is good and what is true, that is the intent of the Lord's words “Those who love me will keep my word; and my Father will love them, and we will come to them and make a home with them” (John 14:23). What is said of the Father and the Lord in this verse also includes heaven, because wherever the Lord is, heaven is there. In fact, it is the divine nature emanating from the Lord that makes heaven, as you can see in Heaven and Hell 7-12, 116-125.
[6] See also these words of the Lord: “The Comforter, 11the Spirit of Truth, dwells among you and is in you” (John 14:16-17). The Comforter is the divine truth that emanates from the Lord; this is why the Comforter is also called “the Spirit of Truth.” And divine truth constitutes heaven and also constitutes the angels, because they are receptive to it. On the fact that the divine nature emanating from the Lord is divine truth and that this is what makes the heaven of angels, see Heaven and Hell 126-140.
This is also the meaning of the Lord's words “The kingdom of God is within you” (Luke 17:21). The kingdom of God is the divine goodness and divine truth in which the angels live.
[7] The presence of angels and spirits with us and in our feelings is something I have been granted to see thousands of times from their presence and dwelling with me. However, the angels and spirits do not know which people they are with, and the people do not know which angels and spirits they are living among. Only the Lord knows and arranges this. In a word, in heaven all feelings about things that are good and true extend outward, so people there who share similar feelings communicate with one another and are connected. In hell all feelings about things that are evil and false extend outward, so people there who share similar feelings communicate with one another and are connected. Feelings in the world of spirits extend outward very much in the way sight in our earthly world extends outward. The modes of communication are very much alike in the two places, but with the difference that in this world we see objects, while in the spiritual world we see angelic communities. 12
[8] We can see from this that the connection between the heaven of angels and humankind is such that each depends on the other, and that without humankind, the heaven of angels would be like a house without a foundation. This is because heaven is completed in humankind and rests on it.
The same holds true in each of us as individuals. Our thinking and our willing, 13which are spiritual, flow down into our sensations and actions, which are earthly, and are completed and take on a permanence there. If we did not have these latter functions as well, if we lacked these sensations and actions at our outermost boundaries, the thoughts and feelings of our spirits would dissipate like things that had no defined outlet or foundation. On this principle, when we make the transition from the earthly world to the spiritual world (which happens when we die), since we are then spirits we no longer depend on our individual base but on a communal base, which is humankind.
[9] People who do not know the mysteries of heaven may believe that angels exist apart from us and that we exist apart from angels, but I can solemnly testify on the basis of all my experience of heaven and my conversations with angels that no angel or spirit exists apart from humankind and that no human being exists apart from angels and spirits. I can testify also that the way we are joined together is mutual and reciprocal.
This leads to the prime conclusion that humankind and the heaven of angels make up a single whole and depend on each other mutually and reciprocally for their existence, which means that neither can be parted from the other.
Footnotes:
1. There is no 8 in the first edition. [GFD]
2. The statement that “what is created last serves as a base for all the [higher] things that preceded it” is in line with the discussion of creation in Divine Love and Wisdom 290-304. There Swedenborg describes how the universe was created from the top down, so to speak: an emanation from God passed down through various levels and became, or “terminated in,” material substance. Swedenborg frequently refers to this terminating level as the base or foundation of the higher levels, a terminology that runs counter to the assumption that a base or foundation is built first-before the building that is to rest on it, for instance. For further discussion of this concept of a base or foundation as the final element of a created series, see Divine Love and Wisdom 209-221 under the propositions “The final level is the composite, vessel, and foundation of the prior levels” and “The vertical levels find their full realization and power in their final form.” The principle has wide applicability in Swedenborg's writings. In Divine Love and Wisdom 214, for example, he describes how human desires find their expression and their dwelling in the outward actions that flow from them. Though the desire comes first, motivates the act, and directs it through thought, the act provides the foundation in real existence for the desire, and also expresses the desire both generally and in detail. For more on this principle in the context of a discussion of the literal meaning of the Bible, see Sacred Scripture 27-36; True Christianity 210-213. See also Sacred Scripture 34, which states that “human beings are [the] foundation, container, and support” of the heavens. For references to Secrets of Heaven on this general subject, see New Jerusalem 47:10. [LSW]
3. For a discussion of the levels that form a human being, see New Jerusalem 36-53. [Editors]
4. The concept in Swedenborg's theology that “we [humans] have been made embodiments of the divine design” draws on the statement in Genesis 1:26-27 that human beings were created in the image and likeness of God. See, for example, Divine Love and Wisdom 11, 287; True Christianity 46, 74:3. However, although Swedenborg did see the form and structure of the human body as a reflection and expression of the divine nature, it was the inner, spiritual nature of humans that he primarily saw as a model of the divine design. Specifically, the human capabilities of intention, thought, and action, he said, reflect the love, wisdom, and active power of God. Within these general correlations he outlined a highly detailed correlation between every single part of a human being, both spiritual and physical, and some specific part of the nature of God. For more on the general concept of humans as models of the divine design, see Secrets of Heaven 4219, 4524, 6057:2, 6626; Heaven and Hell 29-30; True Christianity 65-67. For more on the principle of the human body, both as a whole and in detail, being a reflection of heaven and of God, see Secrets of Heaven 3624-3648, 3741-3747. On the related concept of the design of heaven, see note 1 in Other Planets 51. [LSW]
5. The Latin word here translated “flow into” is influunt. Its noun form is influxus, “inflow.” In Swedenborg's time, the concept of inflow had long been common in astrology in the form of the influence of stars on individuals, and its operation had been a subject of debate by philosophers as varied as al-Kindi (around 801-around 870), Thomas Aquinas (1224 or 1225-1274), Roger Bacon (around 1219-around 1292), and Marsilio Ficino (1433-1499); see McGrath 2013, especially 43-63. Furthermore, in philosophical circles an independent and vigorous debate had been going on about how the soul or nonmaterial aspect of a human being and the body or material aspect affect each other. In this latter dispute, Swedenborg took a consistent stand in favor of “spiritual inflow,” the position that what is spiritual acts upon and affects what is physical, but what is physical does not act upon or affect what is spiritual (see his 1769 work Soul-Body Interaction; see also Divine Providence 314:1; Secrets of Heaven 6322:2). The reverse position was known as physical inflow. In his theological works, Swedenborg uses the term “inflow” of several one-way influences: the influence of a “higher” or spiritual part of a human being on a “lower” or earthly part; the influence of the spiritual world on the physical world (see, for example, Divine Love and Wisdom 340); the influence of love on wisdom, or the will on the understanding (see True Christianity 50, 395:3; Divine Providence 233:7); and, as here, heavenly and earthly influence on human beings. For more on the operation of inflow, see note 4 in New Jerusalem 4. (On the will and the understanding, see note 1 in New Jerusalem 28.) [JSR, SS]
6. The Latin phrase here translated “single individual” is unum hominem, literally, “one person,” “one human being.” The statement here reflects Swedenborg's assertion that the heavens are in the form of the Lord, and thus of the human body, because the Lord is the Divine-Human One (see note 11 in New Jerusalem 1 in New Jerusalem 1). This “single individual” formed by the heavens is sometimes referred to as the Maximus Homo, literally, “greatest human,” in this edition translated “universal human.” In addition to the reference in the text to Heaven and Hell 59-67, see also Heaven and Hell 78-86, including the extensive references to Secrets of Heaven in 86:2-13, and the briefer set of references in a note to Other Planets 5. The same material from Secrets of Heaven has been published separately in Swedenborg 1984a. [GFD, SS]
7. On the meaning of “the Lord” in Swedenborg's works, see note 10 in New Jerusalem 1. On the term “divine-human nature,” see note 11 in New Jerusalem 1. [Editors]
8. On “correspondence,” see note 12 in New Jerusalem 1. [Editors]
9. On the concept of the form of heaven, see note 4 in New Jerusalem 2. [Editors]
10. On “what is good” (Latin bonum) and “what is true” (Latin verum), see note 9 in New Jerusalem 1. [Editors]
11. “Comforter” (Greek παράκλητος [parákletos], sometimes translated “Advocate,” but occasionally just transliterated as “Paraclete”) is a term found not only in John 14:16, as given here, but in John 14:26; 15:26; 16:7. In these passages it refers to the Holy Spirit; in 1 John 2:1 it is used of Jesus. [SS]
12. In the universe as described by Swedenborg, this difference between what appears to the sight in the material world and what appears to the sight in the spiritual world reflects the difference between the underlying structure of the two worlds. In the material world, ordinary objects perceived by our senses are the basis of our experience and thus of our visual imagery and communication. The basis of experience in the spiritual world, however, is the communities of like-minded individuals into which angels and spirits are arranged (see Secrets of Heaven 684-691; Heaven and Hell 41-58). Thus those communities are the basis of both visual imagery and communication. As for ordinary objects perceptible to the senses in the spiritual world, they are created by the Lord to reflect and express the inner natures of the angels and spirits in the vicinity. (See the chapter in Heaven and Hell titled “Representations and Appearances in Heaven” [170-176], especially 173 there. See also Revelation Explained [= Swedenborg 1994-1997a] 1200:2-4.) In effect, therefore, when one is viewing any object in the spiritual world, what one is actually seeing is the community that it represents visually. For more discussion by Swedenborg of the community-based mode of communicating thoughts and feelings in the spiritual world, see Secrets of Heaven 6598-6612. For an account of how the angels of a particularly perceptive region of heaven observe and visually perceive other communities, see Secrets of Heaven 4627:2. [LSW]
13. On the term here translated “willing” (Latin voluntas), elsewhere in this edition rendered “will,” “volition,” “intention,” or the like, see note 1 in New Jerusalem 28. [Editors]
9. 1The human race is the foundation on which heaven is built, because man is the final creation; and what is created last is the foundation of all that precedes. Creation began with the highest or inmost, because it came from God, and advanced to the lowest or outermost, and there it first halted. The lowest level of creation is the natural world, containing the globe with its lands and seas together with everything on it. On completion of this stage man was created; and on him was conferred the whole of God's order from first to last. The first principles of that order were conferred upon his inmost nature, the last expressions of it upon his ultimate nature. Thus man was made as a model of God's order. Hence it is that everything in and present with man is of both heavenly and worldly origin. His mental attributes derive from heaven, his bodily attributes from the world. For influences from heaven act upon his thoughts and affections and dispose them in keeping with the way his spirit receives those influences. Influences from the world act upon his senses and appetites and dispose them in keeping with the way his body receives them, but they are adapted to suit the thoughts and affections of his spirit.
[2] Numerous passages in HEAVEN AND HELL can be constituted to prove the truth of this. The whole of heaven taken together relates to a single human being (59-67); likewise each separate community in the heavens (68-72). Consequently each individual angel has a perfect human form (73-77); and this is the result of the Lord's Divine Human (78-86). See further in the sections on the correspondence of everything in heaven with everything in man (87-102), the correspondence of heaven with everything on earth (103-115) and the arrangement of heaven (200-212).
[3] From this ordering of creation it can be seen that the coherent linkage from first things to last is such that taken together they make up a single unit; in this prior cannot be separated from posterior, just as cause cannot be separated from the effect produced by it. Thus the spiritual world cannot be separated from the natural world, nor this from the spiritual. In the same way the heaven where the angels are cannot be separated from the human race, nor the human race from that heaven. It has therefore been provided by the Lord that one should perform services for the other, that is, the heaven of angels should perform services for the human race, and the human race for the heaven of angels.
[4] So it is that the dwellings of angels are in heaven, to all appearance separate from the places where people on earth live; but the angels are still present with human beings in their affections for good and truth. Their being seen to be apart is an appearance, as can be established from the section in HEAVEN AND HELL dealing with space in heaven (191-199).
[5] The following words of the Lord mean that the dwellings of angels are with human beings in their affections for good and truth:
He who loves me, keeps my word, and my Father will love him; and we shall come to him and make our dwelling with him. John 14:23.
[6] The Father and the Lord also there mean heaven, for where the Lord is, there is heaven. The Divine proceeding from the Lord makes heaven (see HEAVEN AND HELL 7-12, 116-125). These words of the Lord also mean the same:
The comforter, the spirit of truth, remains among you and is in you. John 14:17.
The Comforter is Divine Truth proceeding from the Lord, which is why He is also called the Spirit of truth. Divine truth makes heaven, and also the angels, because they receive that truth. For the Divine proceeding from the Lord being Divine Truth, the source of the heaven of angels, see HEAVEN AND HELL 126-140.
These words of the Lord too have a similar meaning: The kingdom of God is within you. Luke 17:21.
[7] The kingdom of God is Divine good and truth, which angels receive. The presence of angels and spirits with human beings and in their affections has been granted me to see a thousand times from their presence and dwelling with me. But angels and spirits do not know with which human beings they are, neither do human beings know with which angels and spirits they live; the Lord alone knows and arranges this.
In short, all affections for good and truth reach out into heaven, and there is thus connexion and linking with those there who have similar affections. All affections for evil and falsity reach out into hell, and there is thus connexion and linking with those there who have similar affections. Affections reach out into the spiritual world, almost as the range of sight reaches out into the natural world. The connexions in either place are much alike, the difference being that in the natural world they are with things, in the spiritual world with communities of angels.
[8] This makes it plain that the connexion between the heaven of angels and the human race is such that the existence of one is dependent upon the other. The heaven of angels without the human race would be like a house without a foundation, for heaven comes to an end in humanity and rests upon it. The situation is parallel to that in the individual person: his spiritual side, which is where his thoughts and will reside, acts upon his natural side, which is where his sense-impressions and actions take place, and in this they come to an end and stop. If a person did not have a natural side as well as a spiritual, and so was without those final and last stages, his spiritual side, the thoughts and affections of his spirit, would be dissipated, like things lacking boundaries.
[9] There is a similar event when a person passes from the natural world into the spiritual, which happens at death. Then, since he is a spirit, he stands not on his own base, but upon the common base, namely, the human race. Anyone unfamiliar with the secrets of heaven might think that angels can exist without human beings and human beings without angels. But I can emphatically state from all my experience of heaven, and from all my conversations with angels, that there is no angel or spirit who exists without a human being, and no human being without a spirit or angel; there is a mutual and reciprocal link. These considerations establish firstly that the human race and the heaven of angels make up a single unit, and depend on each other for their continued existence, so that one cannot be taken away from the other.
Footnotes:
1. [There is no 8 in the first edition.]
9. 1I. The human race is the basis on which heaven is founded, is because man was last created, and that which is last created is the basis of all that precedes. Creation commenced from the supreme or inmost, because from the Divine; and proceeded to ultimates or extremes, and then first subsisted. The ultimate of creation is the natural world, including the terraqueous globe, with all things on it. When these were finished, then man was created, and into him were collated all things of Divine order from firsts to lasts; into his inmost were collated those things of that order which are primary; and into his ultimates those which are ultimate; so that man was made Divine order in form. Hence it is that all things in man and with man, are both from heaven and from the World, those of his mind from heaven, and those of his body from the world; for the things of heaven flow into his thoughts and affections, and dispose them according to reception by his spirit, and the things of the world flow into his sensations and pleasures, and dispose them according to reception in his body, but still in accommodation to their agreement with the thoughts and affections of his spirit. That it is so, may be seen in several articles in the work on Heaven and Hell, especially in the following: That the Whole Heaven, in one complex, has reference to one man (59-67); each society in the Heavens likewise (68-72); that hence every Angel is in a perfect human form (73-77); and that this is from the Divine Human of the Lord (78-86). And moreover under the article on the Correspondence of all things of Heaven with all things of Man (87-102). On the Correspondence of Heaven with all things on earth (103-115). And on the Form of Heaven (200-212). From this order of creation it may appear, that such is the binding chain of connection from firsts to lasts that all things together make one, in which the prior cannot be separated from the posterior (just as a cause cannot be separated from its effect); and that thus the spiritual world cannot be separated from the natural, nor the natural world from the spiritual; thence neither the angelic heaven from the human race, nor the human race from the angelic heaven. Wherefore it is so provided by the Lord, that each shall afford a mutual assistance to the other, that is, the angelic heaven to the human race, and the human race to the angelic heaven. Hence it is, that the angelic mansions are indeed in heaven, and to appearance separate from the mansions where men are; and yet they are with man in his affections of good and truth. Their presentation to sight, as separate, is from appearances; as may be seen in an article in the work on Heaven and Hell, where Space in Heaven is treated of (191-199). That the mansions of angels are with men in their affections of good and truth, is meant by these words of the Lord:
He who loveth Me, keepeth my words, and my Father will love him, and we will come unto him, and make our mansion with him (John 14:23).
By "the Father" and "the Lord" in the above passage is also meant heaven, for where the Lord is, there is heaven, since the Divine proceeding from the Lord makes heaven, as may be seen in the work on Heaven and Hell (7-12; and 116-125). And likewise by these words of the Lord:
The Comforter the Spirit of Truth abideth with you, and is in you (John 14:17)
"The Comforter" is the Divine truth proceeding from the Lord, for which reason He is also called "the Spirit of truth," and the Divine truth makes heaven, and also the angels, because they are recipients; that the Divine proceeding from the Lord is the Divine truth, and that the angelic heaven is from it, may be seen in the work on Heaven and Hell (126-140). The like is also understood by these words of the Lord:
The kingdom of God is within you (Luke 17:21).
"The kingdom of God" is the Divine good and truth, in which the angels are. That angels and spirits are with man, and in his affections, has been granted me to see a thousand times, from their presence and abode with me; but angels and spirits do not know with what men they are, neither do men know the angels and spirits they cohabit with, for the Lord alone knows and disposes this. In a word, there is an extension into heaven of all the affections of good and truth, and a communication and conjunction with those who are in the like affections there; and there is an extension into hell of all the affections of evil and falsity, and a communication and conjunction with these who are in the like affections there. The extension of the affections into the spiritual world, is almost like that of sight into the natural world; communications in both are nearly similar; yet with this difference, that in the natural world there are objects, but in the spiritual world angelic societies. Hence it appears, that the connection of the angelic heaven with the human race is such that the one subsists from the other, and that the angelic heaven without the human race would be like a house without a foundation, for heaven closes into it and rests upon it. The case herein is the same as with each particular man; his spiritual things, which pertain to his thought and will, inflow into his natural things, which pertain to his sensations and actions, and in these they terminate and subsist. If man were not in possession of them, that is, if he were without these boundings and ultimates, his spiritual things, which pertain to the thoughts and affections of his spirit, would flow away, like things unbounded, or like those which have no foundation. In like manner, when a man passes from the natural into the spiritual world, which takes place when he dies, then because he is a spirit, he no longer subsists on his own basis, but upon the common basis, which is the human race. He who knows not the arcana of heaven, may believe that angels subsist without men, and men without angels; but I can affirm from all my experience of heaven, and from all my discourse with the angels, that no angel or spirit subsists without man, and no man without spirits and angels, but that there is a mutual and reciprocal conjunction. From this, it may now be seen that the human race and the angelic heaven make one, and mutually and reciprocally subsist from each other, and thus that the one cannot be taken away from the other.
Footnotes:
1. There is no number 8 in the original Latin.
9. ((i.)) Quod Genus Humanum sit basis, super quo fundatur Caelum, est quia homo ultimo creatus est; et quod ultimo creatum est, hoc est basis omnium quae praecedunt. Creatio incohavit a supremis seu intimis, quia ex Divino, et processit ad ultima seu extrema, et tunc primum substitit: ultimum creationis est mundus naturalis, et in eo terraqueus orbis cum omnibus quae super illo. Quando haec peracta sunt, tunc creatus est homo, et in illum collata sunt omnia ordinis Divini a primis ad ultima; in intima ejus collata sunt illa quae in primis illius ordinis sunt, in ultima ejus quae in ultimis; sic ut homo factus sit Divinus ordo in forma. Inde est, quod omnia quae in homine et apud hominem sunt, tam ex caelo quam ex mundo sint, ex caelo illa quae ejus mentis sunt, et ex mundo illa quae ejus corporis; influunt enim illa quae caeli sunt in ejus cogitationes et affectiones, ac sistunt illas secundum receptionem ab ejus spiritu; et ea quae mundi sunt influunt in ejus sensationes et voluptates, et sistunt illas secundum receptionem in ejus corpore, sed accommodate secundum convenientias cogitationum et affectionum ejus spiritus. Quod ita sit, videatur in pluribus articulis, ubi actum est De Caelo et Inferno, imprimis in his: Quod Universum Caelum in uno complexu referat unum hominem (59-67); Quod unaquaevis societas in Caelis similiter (68-72); Quod inde unusquisque Angelus sit in perfecta forma humana (73-77). Et quod hoc sit ex Divino Humano Domini (78-86). Ac praeterea in articulo, De Correspondentia omnium Caeli cum omnibus Hominis (87-102 1); De Correspondentia Caeli cum omnibus Telluris (103-115); et De Forma Caeli (200-212). Ex hoc creationis ordine constare potest, quod talis continens nexus sit a primis ad ultima, ut simul spectata constituant unum, in quo non separari potest prius a posteriori, prorsus sicut non causa a suo effectu, ita non mundus spiritualis a mundo naturali, nec hic ab illo; proinde non caelum angelicum a genere humano, nec humanum genus a caelo angelico: quapropter ita provisum est a Domino, ut unum mutuas operas praestet alteri, nempe caelum angelicum humano generi, et humanum genus caelo angelico. Inde est, quod mansiones angelicae quidem sint in caelo, ad visum separatae a mansionibus ubi sunt homines, sed usque sunt apud hominem in ejus affectionibus boni et veri: quod ad visum separatae sistantur est ex apparentia, ut constare potest ex articulo, ubi in opere De Caelo et Inferno actum est de Spatio in Caelo (191-199). Quod angelorum mansiones sint apud homines in eorum affectionibus boni et veri, intelligitur per haec Domini verba,
"Ille qui amat Me, sermonem meum servat, et Pater meus amabit illum, et ad eum veniemus, et mansionem apud eum faciemus" (Johannes 14:23);
Per "Patrem" et "Dominum" ibi etiam intelligitur caelum, nam ubi Dominus ibi caelum, Divinum enim procedens a Domino facit caelum (videatur in opere De Caelo et Inferno 7-12, 116-125): et quoque per haec Domini verba,
Paracletus Spiritus veritatis "apud vos manet, et in vobis est" (Johannes 14:17):
"Paracletus" est Divinum Verum procedens a Domino, unde etiam vocatur "Spiritus veritatis;" ac Divinum Verum facit caelum, et quoque angelos, quia sunt recipientes; quod Divinum procedens a Domino sit Divinum Verum, et inde Caelum Angelicum, videatur in opere De Caelo (126-140). Simile etiam intelligitur per haec Domini verba,
"Regnum Dei intus in vobis est" (Lucas 17:21);
"regnum Dei" est Divinum Bonum et Verum, in quibus sunt angeli. Quod angeli et spiritus apud hominem sint, et in ejus affectionibus, datum est millies videre ex illorum praesentia et mansione apud me; sed angeli et spiritus non sciunt apud quos homines sunt, sicut nec homines cum quibus angelis et spiritibus cohabitant, hoc enim novit et disponit solus Dominus. Verbo, est omnium affectionum boni et veri extensio in caelum, et communicatio et conjunctio cum illis ibi qui in similibus affectionibus sunt; et est extensio omnium affectionum mali et falsi in infernum, ac communicatio et conjunctio cum illis ibi qui in similibus affectionibus sunt: est affectionum extensio in mundum spiritualem, paene sicut est visus in mundum naturalem; communicationes utrobivis sunt paene similes, cum differentia tamen, quod in mundo naturali sint objecta, at in mundo spirituali sint societates angelicae. Ex his patet quod talis sit nexus caeli angelici et humani generis, ut unum subsistat ab altero, et quod caelum angelicum absque humano genere sit sicut domus absque fundamento, nam in illud desinit caelum, et super eo requiescit. Haec se habent sicut apud ipsum hominem in particulari; ejus spiritualia, quae sunt ejus cogitationis et voluntatis, influunt in ejus naturalia, quae sunt ejus sensationum et actionum, et ibi desinunt et subsistunt; homo nisi his quoque gauderet, seu absque illis terminis seu ultimis esset, ejus spiritualia, quae sunt cogitationum et affectionum ejus spiritus, diffluerent, sicut interminata seu quae sunt absque fundo: similiter fit cum homo transit e naturali mundo in spiritualem, quod fit cum moritur; tunc, quia spiritus est, non subsistit super propria basi, sed super communi basi, quae est genus humanum. Qui non scit arcana caeli, credere potest quod angeli subsistant absque hominibus, et quod homines absque angelis; sed asseverare possum ex omni experientia de caelo, et ex omni sermone cum angelis, quod nullus angelus seu spiritus subsistat absque homine, et nullus homo absque spiritu et angelo, et quod mutua et reciproca conjunctio sit. Ex his primum constare potest quod genus humanum et caelum angelicum unum faciant, 2et subsistant a se mutuo et vicissim, et quod sic auferri unum alteri nequeat.
Footnotes:
"1. 102 pro ""112""""2. faciant pro ""faciunt"""