conjecture. Those, therefore, who have no knowledge of the correspondence of natural things with spiritual, have ascribed it either to the heat of the sun, or to the activity of particles, or to life itself; but as they did not know what life is, they proceeded no further than barely to say this. But he who knows that there is a correspondence of love and its affections with, the heart and its derivations, may know that love is the origin of vital heat. Love proceeds as heat from the spiritual sun, where the Lord is, and is also felt as heat by the angels. This spiritual heat, which in its essence is love, flows by correspondence into the heart and the blood, and imparts heat to it, and at the same time vivifies it. That a man is heated, and as it were fired, according to his love, and its degree, and grows torpid and cold according to its decrease, is well known, for it is felt and seen; it is felt from the heat of the whole body, and is seen in the redness of the face. And, on the other hand, its extinction is felt from the coldness of the body, and seen from the paleness of the face. (ib. n. 379.)
The Primitive Condition of Man.
That man was created a form of Divine order follows from his being created in the image and likeness of God; for since God is order itself, man was therefore created the image and likeness of order. There are two origins from which order exists, and by which it subsists—Divine love and Divine wisdom; and man was created a receptacle of them both. Consequently he was created in the order according to which these two operate in the universe; and particularly into that according to which they operate in the angelic heaven; for by virtue of such operation the whole heaven is a form of Divine order in its largest portraiture, and appears in the sight of God as a single man, (T. C. R n. 65.)
In the first ages of the world men acknowledged in heart and soul that they received all the good of love, and hence all the truth of wisdom, from God. They were, therefore, called images of God, sons of God, and born of God. (ib. n. 692.)
I have been informed that the men of the Most Ancient Church were of so heavenly a character that they conversed with angels, and that they had the power of holding such converse by means of correspondences. From this the state of their wisdom became such that when they looked upon any of the objects of this world they not only thought of them naturally, but also spiritually, thus in conjunction with the angels of heaven. (ib. n. 202.)
