(Continuation)

[2] (4) Consequently as there is life in the particular and most particular things of man, and it knows the entire state of these, so the Lord is in the particular and most particular things of the angels of heaven and of the men of the church. Life is in the particular and most particular things of man, because the various and diverse things in him, called members, organs, and viscera, so make one that he knows no otherwise than that he is a simple and not a composite being. That life is in the most particular things of man is evident from the fact, that from his life he sees, hears, smells, and tastes, which could not be unless the organs of those senses lived from the life of his soul; also from the fact that the whole surface of the body possesses the sense of touch, and it is the life that produces that sense, and not the skin apart from the life. This is evident also from the fact that all the muscles under the skin are under the control of the life of man's will and understanding, and are moved at their pleasure, thus not only the hands and feet and the entire body, but also the tongue, the lips, the face, and the entire head. None of these could be moved by the body alone, but they are moved by life from the will and understanding together with the life in these members. The same is true of all the viscera in the body, each of which performs its own office, and acts submissively according to the laws of order inscribed on it. But it is the life that does this by its motion from the heart and lungs in every part, and by sensation from the cerebellum in every part, while man is unconscious of its action. [3] Life is in the particular and most particular things of man, because the animal form, which has been treated of above, is the real form of life; for life from its first fountain, which is the sun of heaven or the Lord, is unceasingly in the effort to form a likeness and image of itself, that is, a man, and out of man an angel. Therefore from the ultimates that it has created it joins to itself things proper to the existence of man in whom life can live. From this it is clear that life is in the particular and most particular things of man, and that any part or least particle from which life is absent becomes dead and is dissociated. Since, then, men and angels are not lives, but only recipients of life from the Lord, and since the whole heaven with the church is before the Lord as one man, it is clear that the Lord is the life of that man, that is, of heaven and the church, and also that He is omnipresent and omniscient in the particular and most particular things of the angels of heaven and the men of the church. And as the whole heaven with the church is, before the Lord, as one man, great or small, according to His will, as a giant or as an infant, it is clear that the life or the spiritual that proceeds from the Lord is not in space or extended with the angels and with the men of the church; consequently that spaces and times must be separated from their ideas, in order that the Lord's omnipresence and omniscience with all and with each individual may be comprehended.