esponding to the internal states. For the same reason the heavens
are distinct from each other, also the societies of each heaven and
the individuals in each society; and this is why also that the hells
are entirely separated from the heavens, because they are in a
contrary state.

194. For the same reason, again, any one in the spiritual world who
intensely desires the presence of another comes into his presence,
for he thereby sees him in thought, and puts himself in his state;
and conversely, one is separated from another so far as he is averse
to him. And since all aversion comes from contrariety of affection
and from disagreement of thought, whenever in that world several are
together in one place they are visible [to one another] so long as
they agree, but vanish as soon as they disagree.

195. Again, when any one goes from one place to another, whether it
be in his own city, or in courts or in gardens, or to others out of
his own society, he arrives more quickly when he eagerly desires it,
and less quickly when he does not, the way itself being lengthened
and shortened in accordance with the desire, although it remains the
same. This I have often seen to my surprise. All this again makes
clear how distances, and consequently spaces, are wholly in accord
with states of the interiors of the angels;{1} and this being so, no
notion or idea of space can enter their thought, although there are
spaces with them equally as in the world.

{Footnote 1} Places and spaces are presented to the sight in
accordance with the states of the interiors of angels and
spirits (n. 5605, 9440, 10146).

196. This can be illustrated by the thoughts of man, in that space
does not pertain to thought, for whatever is thought of intently is
set before one as present. Again, whoever reflects about it knows
that his sight recognizes space only by intermediate objects on the
earth that are seen at the same time, or by recalling what he already
knows about the distance. This happens because of the continuity; and
in what is continuous there is no appearance of distance except from
things not continuous. This is even more true of the angels, because
their sight acts as one with their thought, and their thought acts as
one with their affection, and things appear near or remote, and also
varied, in accordance with the states of their interiors, as has been
said above.

197. It follows from this that in the Word places and spaces,