4845. Another thing is, that the thoughts and wisdom of the angels are according to the form of heaven, and their affections according to the changes of state there; for, were not the form of heaven perfect, no one could think, still less be wise, because every thought has extension into the societies of another heaven, [these societies] being arranged according to the form of heaven. The form of heaven, in general, relates to man; for it corresponds to each thing with man, as has been shown; [to wit], (that, first, all things of the whole body, from the highest to the lowest and from the inmost to the outmost, are organic forms, completely [adapted] for the reception of the life of faith from love; and so much as there is of Divine love in man from God, so far are his organs receptions of life, consequently, so far are they living. This is most perfectly the case in the Lord, inasmuch as the Divine Love Itself which was the Esse of His life, formed the body after its likeness, thus to its reception, even to such a degree as that all the [organs] should be forms of Divine Love; and, since the body was made Divine they are the Divine Love. Nothing there is closed, as infinites; but all things are formed according to the idea of an infinite heaven.
[It was also shown] that, in the generating of men, there is a likeness of the father, from the conception from the father, thus from the soul, which is the esse of life; this [esse] imparts its own to the body, and makes it a likeness of itself; for the body is the existere of life from the esse of life. Second, that men are not aware that the whole body is the form of its love - which is known in the heavens. Nor do they know how the Lord, although a man and not a spirit, entered through closed doors. Third, that there is not one God when there are three persons. Fourth, that men say that He is omnipresent, even as to the human, as in the Holy Supper. Fifth, they believe that they shall rise as to the body; for they know nothing as to what quality those in the other life are, to wit, in a body and in all things of the body. They do not know what the soul is, and what the body!) That the Divine is Human in heaven, is a fundamental of wisdom, because of thought; for [that] idea is the primitive one of the universal heaven. Wherefore he who is not in it cannot be in angelic wisdom. Hence, also, it is evident, that the Lord as to the Divine Human is the all of heaven and the all of the wisdom of the angels there.
4845. Alterum est, quod angelorum cogitationes, et sapientia sit secundum formam coeli, et eorum affectiones secundum mutationes status ibi, nam nisi forma coeli sit perfecta, nemo potest cogitare, minus sapere, nam omnis cogitatio extensionem habet in societates alias coeli, secundum coeli formam dispositas, forma coeli in communi refert unum hominem, nam correspondet singulis apud hominem, ut ostensum est,
[2] Quod
1) omnia totius corporis a supremis ad ima, et ab intimis ad extima, sint formae organicae prorsus ad receptionem vitae fidei ex amore, et quantum amoris Divini in homine est a Deo, tantum sunt illius organica receptiones vitae, consequenter sunt vitae; hoc in Domino perfectissime, quia Ipse Divinus amor, qui fuit Esse vitae Ipsius, formavit corpus ad sui instar, ita ad receptionem ejus, usque adeo, ut omnia essent formae Divini amoris, et cum id fit Divinum, sunt Divinus amor, nihil ibi est clausum sicut in finitis, sed omnia ad coeli infiniti ideam formata.
[3] Quod similitudo patris sit in hominum generatione ex conceptione a patre, ita ex anima quae est esse vitae, hoc communicat suum cum corpore et facit similitudinem sui, corpus enim est existere vitae ex esse vitae.
2) Quod non sciant quod totum corpus sit forma eorum amoris, quod notum in coelis. Nec sciunt quod Dominus, tametsi homo et non spiritus intraverit per fores clausas.
3) Quod unus Deus non sit cum sint tres personae.
4) Dicunt quod omnipraesens sit etiam quoad humanum, ut in sancta coena.
5) Credunt quod quoad corpus resurrecturi, nam nihil sciunt quales sunt in altera vita, nempe in corpore et in [......,] non sciunt quid anima, et quid corpus. Non sciunt eruditi quid anima, num aliquid aut num solum vitale, vel num cogitatio in quodam aereo, num ibi in corpore aut alibi, cum tamen anima est ipse homo, et in humana forma prorsus, et corpus adjectum ejus ubivis ad functiones ejus in crasso mundo, inde eruditorum deliria; simplices sciunt quod ita sit et coram ipso Deo praestabunt.
[4] Quod Divinum sit Humanum in coelo, est fundamental [sapie] ntiae, quia cogitationis, nam universi coeli idea est principalis, quare qui non est in illa, non potest esse in sapientia angelica, inde quoque patet, quod Dominus quoad Divinum Humanum sit omne coeli et omne sapientiae angelorum ibi.