[2] Continuation [concerning Omnipresence and Omnipotence].- Since there are in heaven things similar to those which exist, in our world, therefore there are also spaces and times in the heavens, but spaces there, as well as the lands, and the things that are upon them, are appearances, for they appear according to the states of the angels; and the extensions of space and distance, are according to the similarities and dissimilarities of these states. By states are meant states of love and wisdom, or of affections and thoughts derived from them, and these states are manifold and various; according to them is the distance from each other of the angelic societies in the heavens, that of the heavens also from the hells, and that of the societies in them from each other. I have been permitted to see how similarity of state causes conjunction, and lessens distance or the extension of space; and how dissimilarity causes separation, and gives rise to distance or extension of space. Those there who are apparently a mile distant from each other, can be present to each other in a moment, when the love of the one towards the other is excited; and, on the other hand, those who are conversing together can be a mile asunder in a moment, when any feeling of hatred is aroused.

[3] That spaces in the spiritual world are merely appearances, has also been made evident to me from this fact, that there have been present with me many persona from distant countries, from the various kingdoms of Europe, for instance; from Africa and India; the inhabitants also of other planets, and of remote earths. But nevertheless spaces appear in the heavens extended in a similar manner to those of our earth. But because they exist there from a spiritual origin alone, and not at the same time from a natural origin, and derive their appearance from it, according to the states of the angels, therefore the angels can have no idea of spaces, but instead of it they have an idea of their own states. For when spaces are changeable, an idea of states from a spiritual origin arises, that is, according to the similarity or dissimilarity of the affections and thoughts derived from them. The case is similar in regard to periods of time; for spaces are like times; progressions through spaces being also progressions through times. The reason why these also are appearances of states is, that the Sun of heaven, which is the Lord, does not, by means of revolutions and progressions, cause there days and years, as the sun of the world appears to do; and therefore in the heavens there is perpetual light, as well as perpetual spring; and consequently times there are not fixed, stated, or measurable.

[4] Since then periods of time also are varied according to the states of the affections and of thoughts derived from them - for they are short and contracted when the affections are gratified, but long and protracted in the opposite case - therefore the angels have no idea of time derived from appearance, but an idea of states derived from the origin of the appearance. From these facts it is plain that the angels in heaven have no idea of space and time; their idea of them, which is spiritual, being an idea of state.

[5] But an idea of state, and the consequent idea of the appearance of space and time, exist only in and from the ultimates of creation there, which are the lands (terroe) upon which the angels dwell. It is there that the appearances of spaces and times are, and not in the spiritual things themselves from which the ultimates were created, nor even in the affections of the angels, unless thought derived from the affections extends to the ultimates. But it is otherwise in the natural world, where spaces and times are fixed, stated, and measurable, and therefore enter into the thoughts of men, and limit them, distinguishing them from the spiritual thoughts of the angels. It is chiefly from this fact that man can with difficulty comprehend the Divine Omnipresence and Omniscience; for even if he has the will to comprehend them, he may possibly fall into the error that God is the inmost of nature, and in this way omnipresent and omniscient.