finite and
eternal from itself, for that is like talking of an _esse_ from itself,
which is a contradiction. An infinite from itself could only be an
infinite from an infinite, and _esse_ from itself only _esse_ from
_esse._ Such an infinite or _esse_ would either be the same with the
infinite or be finite. From these and like considerations, inwardly seen
in the rational mind, it is plain that there is what is infinite in
itself and eternal in itself, and that they are the Divine whence are all
things.

49. I know that many will say to themselves, "How can anybody grasp
anything inwardly and rationally apart from space and time, and think
that it not only exists, but is also the all and the self from which are
all things?" But think deeply whether love or any affection of love, or
wisdom or any perception of wisdom, yes, whether thought is in space and
time, and you will grasp the fact that they are not. The Divine,
therefore, being love itself and wisdom itself, cannot be conceived of in
space and time; neither, then, can the infinite. To see this more clearly
ponder whether thought is in time and space. Suppose thought is sustained
for ten or twelve hours; may not the length of time seem like one or two
hours? May it not seem like one or two days? The seeming duration is
according to the state of affection from which the thought springs. If
the affection is a joyous one, in which time is not noticed, thought over
ten or twelve hours seems as though it were one or two hours. The
contrary is true if the affection is a sorrowful one, in which one
watches the passage of time. It is evident from this that time is only an
appearance according to the state of affection from which the thought
springs. The same is true of one's thought of the distance on a walk or a
journey.

50. Since angels and spirits are affections of love and thoughts thence
they are not in space or time, either, but only in an appearance of them.
Space and time appear to them in keeping with the states of their
affections and their thoughts thence. When one of them, therefore, thinks
with affection of another, intently desiring to see or speak with him,
the other is at once present.

[2] Hence, too, present with every man are spirits who are in an
affection like his--evil spirits with a man in an affection of similar
evil, and good spirits with the man in an affection of similar good. They
are as fully present as though he was one of their society. S