Terrestrial effects being thus linked to celestial causes, all things
are CORRESPONDENT and SIGNIFICANT. Man is the means of union between

the Natural and the Spiritual.'
"The Angelic Spirits therefore know the very nature of the

Correspondences which link to heaven all earthly things; they know,
too, the inner meaning of the prophetic" target="_blank" title="a.预言(家)的；预示的">prophetic words which foretell their

evolutions. Thus to these Spirits everything here below has its
significance; the tiniest flower is a thought,--a life which

corresponds to certain lineaments of the Great Whole, of which they
have a constant intuition. To them Adultery and the excesses spoken of

in Scripture and by the Prophets, often garbled by self-styled
scholars, mean the state of those souls which in this world persist in

tainting themselves with earthly affections, thus compelling their
divorce from Heaven. Clouds signify the veil of the Most High.

Torches, shew-bread, horses and horsemen, harlots, precious stones, in
short, everything named in Scripture, has to them a clear-cut meaning,

and reveals the future of terrestrial facts in their relation to
Heaven. They penetrate the truths contained in the Revelation of Saint

John the divine, which human science has subsequently demonstrated and
proved materially; such, for instance, as the following ('big,' said

Swedenborg, 'with many human sciences'): 'I saw a new heaven and a new
earth, for the first heaven and the first earth were passed away'

(Revelation xxi. 1). These Spirits know the supper at which the flesh
of kings and the flesh of all men, free and bond, is eaten, to which

an Angel standing in the sun has bidden them. They see the winged
woman, clothed with the sun, and the mailed man. 'The horse of the

Apocalypse,' says Swedenborg, 'is the visible image of human intellect
ridden by Death, for it bears within itself the elements of its own

destruction.' Moreover, they can distinguish beings concealed under
forms which to ignorant eyes would seem fantastic. When a man is

disposed to receive the prophetic" target="_blank" title="a.预言(家)的；预示的">prophetic afflation of Correspondences, it
rouses within him a perception of the Word; he comprehends that the

creations are transformations only; his intellect is sharpened, a
burning thirst takes possession of him which only Heaven can quench.

He conceives, according to the greater or lesserperfection of his
inner being, the power of the Angelic Spirits; and he advances, led by

Desire (the least imperfect state of unregenerated man) towards Hope,
the gateway to the world of Spirits, whence he reaches Prayer, which

gives him the Key of Heaven.
"What being here below would not desire to render himself worthy of

entrance into the sphere of those who live in secret by Love and
Wisdom? Here on earth, during their lifetime, such spirits remain

pure; they neither see, nor think, nor speak like other men. There are
two ways by which perception comes,--one internal, the other external.

Man is whollyexternal, the Angelic Spirit whollyinternal. The Spirit
goes to the depth of Numbers, possesses a full sense of them, knows

their significances. It controls Motion, and by reason of its ubiquity
it shares in all things. 'An Angel,' says Swedenborg, 'is ever present

to a man when desired' ('Angelic Wisdom'); for the Angel has the gift
of detaching himself from his body, and he sees into heaven as the

prophets and as Swedenborg himself saw into it. 'In this state,'
writes Swedenborg ('True Religion,' 136), 'the spirit of a man may

move from one place to another, his body remaining where it is,--a
condition in which I lived for over twenty-six years.' It is thus that

we should interpret all Biblical statements which begin, 'The Spirit
led me.' Angelic Wisdom is to human wisdom what the innumerable forces

of nature are to its action, which is one. All things live again, and
move and have their being in the Spirit, which is in God. Saint Paul

expresses this truth when he says, 'In Deo sumus, movemur, et
vivimus,'--we live, we act, we are in God.

"Earth offers no hindrance to the Angelic Spirit, just as the Word
offers him no obscurity. His approaching divinity enables him to see

the thought of God veiled in the Logos, just as, living by his inner
being, the Spirit is in communion with the hidden meaning of all

things on this earth. Science is the language of the Temporal world,
Love is that of the Spiritual world. Thus man takes note of more than

he is able to explain, while the Angelic Spirit sees and comprehends.
Science depresses man; Love exalts the Angel. Science is still

seeking, Love has found. Man judges Nature according to his own
relations to her; the Angelic Spirit judges it in its relation to

Heaven. In short, all things have a voice for the Spirit. Spirits are
in the secret of the harmony of all creations with each other; they

comprehend the spirit of sound, the spirit of color, the spirit of
vegetable life; they can question the mineral, and the mineral makes

answer to their thoughts. What to them are sciences and the treasures
of the earth when they grasp all things by the eye at all moments,

when the worlds which absorb the minds of so many men are to them but
the last step from which they spring to God? Love of heaven, or the

Wisdom of heaven, is made manifest to them by a circle of light which
surrounds them, and is visible to the Elect. Their innocence, of which

that of children is a symbol, possesses, nevertheless, a knowledge
which children have not; they are both innocent and learned. 'And,'

says Swedenborg, 'the innocence of Heaven makes such an impression
upon the soul that those whom it affects keep a rapturous memory of it

which lasts them all their lives, as I myself have experienced. It is
perhaps sufficient,' he goes on, 'to have only a minimumperception of

it to be forever changed, to long to enter Heaven and the sphere of
Hope.'

"His doctrine of Marriage can be reduced to the following words: 'The
Lord has taken the beauty and the grace of the life of man and

bestowed them upon woman. When man is not reunited to this beauty and
this grace of his life, he is harsh, sad, and sullen; when he is

reunited to them he is joyful and complete.' The Angels are ever at
the perfect point of beauty. Marriages are celebrated by wondrous

ceremonies. In these unions, which produce no children, man
contributes the UNDERSTANDING, woman the WILL; they become one being,

one Flesh here below, and pass to heaven clothed in the celestial
form. On this earth, the natural attraction of the sexes towards

enjoyment is an Effect which allures, fatigues and disgusts; but in
the form celestial the pair, now ONE in Spirit find within theirself a

ceaseless source of joy. Swedenborg was led to see these nuptials of
the Spirits, which in the words of Saint Luke (xx. 35) are neither

marrying nor giving in marriage, and which inspire none but spiritual
pleasures. An Angel offered to make him witness of such a marriage and

bore him thither on his wings (the wings are a symbol and not a
reality). The Angel clothed him in a weddinggarment and when

Swedenborg, finding himself thus robed in light, asked why, the answer
was: 'For these events, our garments are illuminated; they shine; they

are made nuptial.' ('Conjugial Love,' 19, 20, 21.) Then he saw the two
Angels, one coming from the South, the other from the East; the Angel

of the South was in a chariot drawn by two white horses, with reins of
the color and brilliance of the dawn; but lo, when they were near him

in the sky, chariot and horses vanished. The Angel of the East,
clothed in crimson, and the Angel of the South, in purple, drew

together, like breaths, and mingled: one was the Angel of Love, the
other the Angel of Wisdom. Swedenborg's guide told him that the two

Angels had been linked together on earth by an inward friendship and
ever united though separated in life by great distances. Consent, the

essence of all good marriage upon earth, is the habitual state of
Angels in Heaven. Love is the light of their world. The eternal

rapture of Angels comes from the faculty that God communicates to them
to render back to Him the joy they feel through Him. This reciprocity

of infinitude forms their life. They become infinite by participating
of the essence of God, who generates Himself by Himself.

"The immensity of the Heavens where the Angels dwell is such that if
man were endowed with sight as rapid as the darting of light from the

sun to the earth, and if he gazed throughout eternity, his eyes could
not reach the horizon, nor find an end. Light alone can give an idea

of the joys of heaven. 'It is,' says Swedenborg ('Angelic Wisdom,' 7,
25, 26, 27), 'a vapor of the virtue of God, a pure emanation of His

splendor, beside which our greatest brilliance is obscurity. It can
compass all; it can renew all, and is never absorbed: it environs the

Angel and unites him to God by infinite joys which multiplyinfinitely
of themselves. This Light destroys whosoever is not prepared to

receive it. No one here below, nor yet in Heaven can see God and live.
This is the meaning of the saying (Exodus xix. 12, 13, 21-23) "Take

heed to yourselves that ye go not up into the mount--lest ye break
through unto the Lord to gaze, and many perish." And again (Exodus

xxxiv. 29-35), "When Moses came down from Mount Sinai with the two