All Things of the Created Universe viewed from Uses, represent Man in an Image

All Things of the Created Universe viewed from Uses, represent Man in an Image

Man was called a microcosm by the ancients, because he resembled the macrocosm, which is the universe in the whole complex. But at this day it is not known why man was so called by the ancients; for there appears in him nothing more of the universe or the macrocosm than that he is nourished and lives, as to his body, from its animal and vegetable kingdoms, and that he is kept in a living state by its heat, sees by its light, and hears and breathes by its atmospheres. These, however, do not make man a microcosm, as the universe with all things therein is a macrocosm. The ancients called man a microcosm, or little universe, from the knowledge of correspondences which the most ancient people possessed, and from their communication with the angels of heaven; for the angels of heaven know, from the visible things about them, that all things in the universe, viewed as to uses, represent man in an image.

But that man is a microcosm, or little universe, because the created universe viewed as to uses is man in an image, cannot enter the thought and knowledge of any one, except from an idea of the universe as seen in the spiritual world. It cannot therefore be shown but by some angel in the spiritual world, or by some one to whom it has been granted to be in that world, and to see the things therein. As this has been granted to me, I am enabled, by what I have seen there, to reveal this arcanum.

Be it known that the spiritual world, in external appearance, is altogether similar to the natural world. Lands, mountains, hills, valleys, plains, fields, lakes, rivers and fountains appear there, consequently all things of the mineral kingdom; also paradises, gardens, groves, woods, with trees and shrubs of all kinds, fruits and seeds, also plants, flowers, herbs and grasses, thus all things of the vegetable kingdom and animals, birds, and fishes of all kinds, thus all things of the animal kingdom appear there. Man, there, is an angel and a spirit. This is premised that it may be known that the universe of the spiritual world is altogether similar to the universe of the natural world; only that things there are not fixed and stationary, like those in the natural world, because in the spiritual world nothing is natural, but everything is spiritual.

That the universe of that world resembles a man in image, may be clearly seen from the fact that all the things just mentioned appear to the life, and exist about an angel and about angelic societies, as produced or created from them; they remain about them, and do not go away. That they are as things produced or created from them, is evident from the fact that when an angel goes away, or a society departs to another place, they no longer appear; also, that when other angels come in their place, the face of all things about them changes; the paradises change as to trees and fruits, the gardens as to flowers and seeds, the fields as to herbs and grasses; and the kinds of animals and birds likewise change. Such things exist and so change because all these exist according to the affections and derivative thoughts of the angels; for they are correspondences. And as things which cor­respond make one with him to whom they correspond, therefore they are a representative image of him. The image does not indeed appear when all these are seen in their forms, but only when they are seen in their uses. It has been given me to see, that the angels, when their eyes have been opened by the Lord, and they have beheld these things from the correspondence of uses, have acknowledged and seen themselves in them.

Now, as the things that exist about the angels according to their affections and thoughts resemble a kind of universe, in the fact that there are earths, vegetables and animals, and these form a representative image of an angel, it is clear whence it was that the ancients called man a microcosm. (DLW n. 319-323)

Creation began from the highest or inmost, because from the Divine, and went forth to the ultimates or extremes and then first subsisted. The ultimate of the creation is the natural universe; and in it the terraqueous globe and all things thereon. When these were completed man was created, and into him were gathered all things of Divine order, from the first to the last. In his inmost parts were gathered those things which are in the first [degrees] of that order, and in his ultimates those which are in the last. So that man was made Divine order in form. (LJ n. 9)

The Divine Object in the Creation of the Universe

The Divine Object in the Creation of the Universe

The end of the creation of the universe is, that there may be an angelic heaven; and as the angelic heaven is the end, so also is man or the human race, because heaven consists of the human race. Hence all things that are created are mediate ends and uses, in the order, degree, and respect that they have relation to man, and by man to the Lord. (DLW n. 329)

The universal end, which is the end of all things in creation, is, that there may be an eternal conjunction of the Creator with the created universe; and this is impossible unless there be sub­jects in which His Divine may be, as in Himself, thus in which it may dwell and remain. Such subjects, in order that they may be His habitations and mansions, must be recipients of His love and wisdom as of themselves. They must therefore be such as can, as of themselves, elevate themselves to the Creator, and conjoin themselves with Him. Without this reciprocation no conjunction can be effected. These subjects are men who can, as of themselves, elevate and join themselves. By this conjunction the Lord is present in every work created from Himself; for every created thing is finally for the sake of man. Therefore the uses of all things that are created ascend by degrees from ultimates to man, and through man to God the Creator, from whom they originate.

Creation is in continual progression to this ultimate end, by the three [gradations], end, cause and effect; for these three exist in God the Creator, and the Divine is in all space without space, and is the same in the greatest and least things. Hence it is evident that the created universe, in its general progression to its ultimate end, is relatively the mediate end; for forms of uses are continually raised from the earth by the Lord the Creator, in their order up to man, who as to his body is likewise from the earth. Next, man is elevated by the reception of love and wisdom from the Lord; and all means are provided that he may receive them; and he is made such that he can receive them if he will. (DLW n. 170, 171)

The Origin of Matter

The Origin of Matter

That substances or matters, such as are on the earth, were produced from the sun by its atmospheres, is affirmed by all who think that there are perpetual mediations from the first to the last; and that nothing can exist but from a prior self, and at length from the First. And the First is the sun of the spiritual world; and the First of that sun is God Man, or the Lord. Now as the atmospheres are the prior things by which that sun presents itself in ultimates, and as those prior things continually decrease in activity and expansion to ultimates, it follows that when their activity and expansion cease in the ultimates they become substances and matters such as are on the earth; which retain from the atmospheres, whence they originated, an effort and endeavour to produce uses. Those who do not evolve the creation of the universe and all things therein by continual mediations from the First, cannot but build hypotheses that are incoherent and disconnected from their causes, which, when examined by a mind that looks interiorly into things, appear not as houses but as heaps of rubbish. (DLW n. 303)

The origin of earths, treated of in the preceding article, may show that in the substances and matters of which they consist there is nothing of the Divine in itself, but that they are deprived of all that is Divine in itself; being, as was there said, the ends and terminations of the atmospheres, whose heat has ended in cold, whose light in darkness, and whose activity in inertness. But still they have brought with them, by continuation from the substance of the spiritual sun, that which was there from the Divine, which was the sphere surrounding God Man or the Lord. From this sphere, by continuation from the sun, proceeded, by means of the atmospheres, the substances and matters of which the earths consist. (DLW n. 305)

Atmospheres, Waters, and Earths, in the Spiritual and Natural Worlds

Atmospheres, Waters, and Earths, in the Spiritual and Natural Worlds

The spiritual world and the natural world are similar, with the only difference that each and everything in the spiritual world is spiritual, and each and everything in the natural world is natural. These two worlds being alike, therefore in both there are atmospheres, waters, and earths, which are the generals by and from which each and everything exists with infinite variety.

The atmospheres, which are called ethers and air, in the spiritual and natural worlds are alike, only that those in the spiritual world are spiritual and those in the natural world are natural. The former are spiritual because they exist from the sun which is the first proceeding of the Divine love and Divine wisdom of the Lord; and from Him they receive within them Divine fire, which is love, and Divine light, which is wisdom, and convey these two to the heavens, where the angels dwell, and cause the presence of that sun in the greatest and least things there. The spiritual atmospheres are discrete substances, or most minute forms, originating from the sun. And as they severally receive the sun, hence its fire—being divided into so many substances or forms, and as it were covered or enclosed in them, and tem­pered by these coverings—becomes heat, proportioned finally to the love of the angels in heaven and of spirits under heaven. The same may be said of the light of the sun. The natural atmospheres are similar to the spiritual atmospheres, in being also discrete substances of very minute form, originating from the sun of the natural world. Which sun also they each of them receive; and they treasure up in them its fire, and temper, and convey it as heat to the earth, which is the dwelling-place of men. And in like manner the light.

The difference between the spiritual atmospheres and the natural is, that the spiritual atmospheres are receptacles of Divine fire and Divine light, thus of love and wisdom, for they contain these within them; while the natural atmospheres are not receptacles of Divine fire and Divine light, but of the fire and light of their own sun, which in itself is devoid of life (as was shown above); and therefore they contain nothing from the sun of the spiritual world, but still are surrounded by spiritual atmospheres which come from that sun. That this is the difference between the spiritual atmospheres and the natural is learned from the wisdom of the angels.

The existence of atmospheres in the spiritual world as well as in the natural, is evident from the fact that angels and spirits breathe, speak, and hear equally with men in the natural world; and respiration, speech, and hearing are effected by means of the air or ultimate atmosphere. Also from the fact that angels and spirits see equally with men in the natural world; and sight is not possible but by means of an atmosphere purer than air. From this also, that angels and spirits think and are affected equally with men in the natural world; and thought and affec­tion do not exist but by means of still purer atmospheres. And lastly from the fact, that all things belonging to the bodies of angels and spirits, as well external as internal, are held n proper connection by atmospheres; their externals by an aerial atmosphere, and their internals by ethereal atmospheres. Were it not for the circumpressure and action of these atmospheres, it is evident that the interior and exterior forms of the body would be dissolved. Since the angels are spiritual, and each and all things of their bodies are held in their connection, form, and order, by atmospheres, it follows that those atmospheres also are spiritual; and they are spiritual because they originate from the spiritual sun, which is the first going forth of the Divine love and Divine wisdom of the Lord. (DLW n. 174-176)

Two Worlds, the Spiritual and the Natural

Two Worlds, the Spiritual and the Natural

There are two worlds, the spiritual and the natural; and the spiritual world derives nothing from the natural world, nor the natural world from the spiritual world. They are altogether distinct, and communicate only by correspondences. (DLW n. 83)

Two Suns, by means of which all Things in the two Worlds were created

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 middle distance. The spiritual world is above and the natural world is beneath it; and the sun of the natural world was created to act as a medium or substitute. (DLW n. 153)

Spiritual things cannot proceed from any other source than from love; and love cannot proceed from any other source than from Jehovah God, who is love itself. The sun of the spiritual world therefore, from which all spiritual things issue as from their fountain, is pure love, proceeding from Jehovah God, who is in the midst of it. That sun itself is not God, but is from God, and is the proximate sphere about Him from Him. Through this sun the universe was created by Jehovah God. By the universe all the worlds [systems] in one complex are understood, which are as many as the stars in the expanse of our heaven. (Influx, n. 5)

The centre and the expanse of nature are derived from the centre and expanse of life, and not the contrary. Above the angelic heaven there is a sun, which is pure love, of a fiery appearance like the sun of the world. From the heat proceed­ing from that sun angels and men derive will and love; and from its light, understanding and wisdom. All things derived from that sun are called spiritual; and all things proceeding from the world’s sun are containants or receptacles of life, and are called natural. The expanse of the centre of life is called the spiritual world, which subsists from its sun; and the expanse of the centre of nature is called the natural world, which subsists from its sun. Now, as spaces and times cannot be predicated of love and wisdom, but instead of them states are predicated, it follows that the expanse around the sun of the angelic heaven is not an extense; and yet it is in the extense of the natural sun, and is present there with all living subjects according to their reception; and their reception is according to their forms and states. The fire of the sun of the world is derived from the sun of the angelic heaven; which is not fire, but the Divine love proximately proceeding from God, who is in the midst of it. Love in its essence is spiritual fire hence fire in the Word, or Holy Scripture, according to its spiritual sense, signifies love. This is the reason why priests, when officiating in the temple, pray that heavenly fire may fill the hearts of those who worship; by which they mean heavenly love. (TCR n. 35)

The sun of the natural world is pure fire, [In another place the author states, more definitely, that—” The sun of this world consists of created substances the activity of which produces fire.” (TCR n. 472)] and therefore dead; and since nature derives its origin from that sun, 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. Therefore to ascribe to it anything of creation would be like ascribing the work of the artificer to the instrument with which the hand of the artificer operates….. 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. If therefore 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; for it is as dead as the sun itself. And there­fore in the Word it is called an abomination. (DLW n. 157)


When some people say that cats aren’t as loyal as dogs, I feel it is because they have never had one of these emotionally complex and devoted creatures as a beloved companion. This is a myth which sadly has prejudiced some people against these courageous and very affectionate animals due to a misconception which isn’t based on actual fact.

All Things in the Universe were created from the Divine Love and the Divine Wisdom of God-Man

All Things in the Universe were created from the Divine Love and the Divine Wisdom of God-Man

The universe in its greatest and least parts, as well as in its first and last principles, is so full of Divine love and Divine wisdom that it may be said to be Divine love and Divine wisdom in an image. That this is so is manifest from the correspondence of all things in the universe with all things in man. Each and all things that exist in the created universe have such correspon­dence with each and all things of man that it may be said that man also is a kind of universe. There is a correspondence of his affections and of his thoughts from them with all things of the animal kingdom; a correspondence of his will, and of his understanding from this, with all things of the vegetable king­dom; and a correspondence of his ultimate life with all things of the mineral kingdom. It does not appear to any one in the natural world that there is such a correspondence, but it appears to every one who attends to it in the spiritual world. In that world are all things that exist in the natural world, in its three kingdoms; and they are the correspondences of the affections and thoughts—of the affections of the will and the thoughts of the understanding,—as also of the ultimates of the life, of those who dwell there. They appear around them with an aspect like that of the created universe, with the difference that they are in lesser form. From this it is manifest to the angels that the created universe is an image representative of God Man; and it is His love and wisdom that are manifested in the universe in an image. Not that the created universe is God Man, but that it is from Him. For nothing whatever in the created universe is a substance and form in itself, or life in itself, or love and wisdom in itself; yea, neither is man a man in himself; but all is from God, who is Man, wisdom and love, and form and substance, in Himself. That which Is, in itself, is uncreate and infinite; but that which is from this, having nothing about it which is, in itself, is created and finite. And this represents the image of Him from whom it is and exists. (DLW n. 52)



God created the Universe from Himself, not out of Nothing

Every one who thinks with clear reason sees that the universe is not created from, nothing, because he sees that it is impossible for anything to be made out of nothing. For nothing is nothing, and to make anything out of nothing is contradictory, and what is contradictory is contrary to the light of truth, which is from the Divine wisdom; and whatever is not from the Divine wisdom is not from the Divine omnipotence. Every one who thinks from clear reason sees also that all things were created of substance which is substance in itself; for this is the very Being from which all things that are can exist. And as God alone is substance in itself, and hence the very Being, it is evident that the existence of things is from no other source. Many have seen this, for reason gives to see it, but have not dared to confirm it; fearing that thereby they might come to think that the created universe is God, because it is from God; or that nature exists from itself, and thus that its inmost is what is called God. Hence, although many have seen that the existence of all things is from no other source than from God and from His Being, yet they dared not proceed beyond the first thought on the subject, lest they should entangle their understanding in a Gordian knot, as it is called, from whence they might not after­wards be able to extricate it. The reason why they might not have been able to extricate their understanding is, that they thought of God, and of the creation of the universe by God, from time and space, which are peculiar to nature; and no one can perceive God and the creation of the universe from nature, but every one whose understanding is in any degree of interior light, may per­ceive nature and its creation from God, because God is not in time and space. (DLW n. 283)

Knowledge respecting God only possible by Revelation

Knowledge respecting God only possible by Revelation

As to the nature and character of the one God, nations and peoples have strayed and are still straying into diverse opinions; for many reasons. The first is, that there can be no knowledge respecting God, and consequent acknowledgment of God, except by revelation; and no knowledge and consequent acknowledgment of the Lord, that in Him dwells all the fullness of the Godhead bodily, except from the Word, which is the crown of revelations. But by revelation given man can approach and receive influx from God, and so from natural become spiritual; and a primeval revelation pervaded the whole world. But the natural man perverted it, in many ways; whence the differences, dissensions, heresies, and schisms of religions…. Human reason, however, if it will, may perceive or conclude that there is a God, and that He is one. This truth it can confirm by innumerable things in the visible world. For the universe is as a theatre on which the testimony that there is a God, and that He is one, is continually set forth. (TCR n. 11, 12)

The Omnipresence of God

The Omnipresence of God

The Divine omnipresence may be illustrated by the wonderful presence of angels and spirits in the spiritual world. In that world, because there is no space, but only the appearance of space, an angel or a spirit may, in a moment, become present to another, if only he comes into a similar affection of love, and thought from this; for these two cause the appearance of space. That such is the presence of all there, was manifest to me from the fact that I could see Africans and Hindoos there very near me, although they are so many miles distant upon earth; nay, that I could become present to those who are in other planets of this system, and also to those who are in the planets in other systems beyond this solar system. By virtue of this presence, not of place, but of the appearance of place, I have conversed with the Apostles, with departed popes, emperors, and kings; with the founders of the present church—Luther, Calvin, and Melancthon—and with others from different countries. Since such is the presence of angels and spirits, what limits can be set to the Divine presence, which is infinite, in the universe! The reason that angels and spirits have such presence is, because every affection of love, and every thought of the understanding from this, is in space without space, and in time without time. For any one can think of a brother, relation, or friend in the Indies, and have him then as it were present to him; in like manner, he may be affected by their love, from the remembrance of them. By these things, because they are familiar to every one, the Divine omnipresence may, in some degree, be illustrated; and also by human thought, in that when any one recalls to mind what he has seen in traveling in various places, he is as it were present in them. Nay, the sight of the body emulates the same presence. The eye does not perceive distances, except by intermediate objects, which as it were measure them. The sun itself would be near the eye, nay, in the eye, unless intermediate objects discovered that it is so distant. That it is so writers on optics have also observed in their books. Each sight of man, both the intellectual and cor­poreal, has such presence, because his spirit sees through his eyes. But no beast has similar presence, because they have no spiritual sight. From these things it is evident that God is omnipresent, from the first to the last things of His order. (TCR n. 64)

The Omniscience of God

The Omniscience of God

God perceives, sees, and knows all things, even to the most minute, that are done according to order; because order is uni­versal from things the most single. For the single things taken together are denominated the universal; as the particulars taken together are denominated a general. The universal together with its most single things is a work cohering as one, insomuch that one part cannot be touched and affected without some sense of it being communicated to all the rest. It is from this quality of order in the universe that there is something similar in all created things in the world. But this shall be illustrated by comparisons taken from things that are visible. In the whole man there are things general and particular, and the general things there include the particulars, and adjust themselves by such a connection that one thing is of another. This is effected by the fact that there is a common covering about every member of the body, and that this insinuates itself into the single parts therein, so that they make one in every office and use. For example, the covering of every muscle enters into the single moving fibres therein, and clothes them from itself; in like manner the coverings of the liver, the pancreas, and the spleen, enter into the single things of them that are within; so the covering of the lungs, which is called the pleura, enters into their interiors; likewise the pericardium enters into all and the single things of the heart; and generally the peritomum, by anastomoses with the coverings of all the viscera; so also the meninges of the brain; these, by fibrils emitted from them, enter into all the glands below, and through these into all the fibres, and through these into all parts of the body. Thence it is that the head, from the brains, governs all and the single things subordinate to itself. These things are adduced merely in order that, from visible things, some idea may be formed as to how God perceives, sees, and knows all things, even to the most minute, which are done according to order.

God, from those things which are according to order, perceives, knows, and sees all and single things, even to the most minute, that are done contrary to order; because God does not hold man in evil, but withholds him from evil; thus does not lead him [in evil] but strives with him. From that perpetual striving, struggling, resistance, repugnance, and reaction of the evil and the false against His good and truth, thus against Himself, He perceives both their quantity and quality. This follows from the omnipresence of God in all and the single things of His order; and at the same time from His omniscience of all and the single things therein; comparatively, as one whose ear is in harmony and accord exactly detects every discordant and inharmonious sound, how much and in what manner it is discordant, as soon as it enters. (TCR n. 60, 61)

The Omnipotence of God

The Omnipotence of God

God is omnipotent because He has all power from Himself, and all others from Him. His power and will are one; and because He wills nothing but what is good, therefore He can do nothing but what is good. In the spiritual world no one can do anything contrary to his own will. This they there derive from God, whose power and will are one. God also is Good itself; while therefore He does good He is in Himself, and He cannot go out of Himself. Hence it appears that His omnipotence proceeds and operates within the sphere of the extension of good, which is infinite. For this sphere, from the inmost, fills the universe and all and everything therein; and from the inmost it governs those things which are without, as far as they conjoin themselves according to their order. And if they do not conjoin themselves, still it sustains them, and with all effort labours to bring them into order, according to the universal order in which God is in His omnipotence; and If this is not effected, they are cast out from Him, where, nevertheless, He sustains them from the inmost. (TCR n. 56)

Any spiritual discipline

Any spiritual discipline, in any tradition, invites us to open our hearts and minds. This invitation represents an ongoing exercise; the desire and attempt to open to others in our midst are the essence of the spiritual process.Animals can lead us spiritually in a variety of ways. They can teach us about death, participate in our social and moral development, enhance our physical and psychological well-being, and heighten our capacity to love and to experience joy.

The Infinity and Eternity of God

The Infinity and Eternity of God

The immensity of God has relation to spaces, and His eternity to times. His infinity comprehends both immensity and eternity. But as infinity transcends what is finite, and the knowledge of it, the finite mind, in order to attain some degree of perception of the subject, it must be considered after the following series:-1. God is infinite because He is and exists in Himself, and all things in the universe are and exist from Him. 2. God is infinite because He was before the world, consequently before spaces and times had birth. 3. God, since the world was made, is in space without space, and in time without time. 4. Infinity in relation to spaces is called immensity, and in relation to times eternity; and yet, notwithstanding these relations, there is nothing of space in God’s immensity, and nothing of time in His eternity. 5. From very many objects in the world enlightened reason may discover the infinity of God the Creator. 6. Every created thing is finite; and the infinite is in finite things as in its receptacles, and in man as in its images. (TCR n. 27)

Men cannot but confound the Divine Infinity with infinity of space; and as they cannot conceive of the infinity of space as other than a mere nothing, as it really is, they disbelieve the Divine Infinity. The case is similar in respect to eternity, which men can only conceive of as eternity of time, it being presented to the mind under the idea of time with those who are in time. The true idea of the Divine Infinity is insinuated into the angels by this: that in an instant they are present under the Lord’s view, without any intervention of space or time, even from the farthest extremity of the universe. The true idea of the Divine Eternity is insinuated into them by this: that thousands of years do not appear to them as time, but scarcely otherwise than as if they had only lived a minute. Both ideas are insinuated into them by this: that in. their NOW they have at once things past and future. Hence they have no solicitude about things to come; nor have they ever any idea of death, but only. of life. Thus in all their NOW there is the Eternity and Infinity of the Lord. (AC n. 1382)