is man's communication with heaven and his conjunction with the Lord,
and such is his enlightenment, his affection for truth and good, his
perception, intelligence, and wisdom; for these are not from man but
from the Lord according to conjunction with Him. The idea of God is the
idea of the Lord and His Divine, for no other is God of heaven and God
of earth, as He Himself teaches in Matthew:

"Authority has been given unto Me in heaven and on earth" (xxviii. 18).

But the idea of the Lord is more or less full and more or less clear; it
is full in the inmost heaven, less full in the middle, and still less
full in the outmost heaven; therefore those who are in the inmost heaven
are in wisdom, those who are in the middle in intelligence, and those
who are in the outmost in knowledge. The idea is clear in the angels
who are at the center of the societies of heaven; and less clear in
those who are round about, according to the degrees of distance from the
center.

All in the heavens have places allotted them according to the fullness
and clearness of their idea of the Lord, and they are in correspondent
wisdom and in correspondent felicity. All those who have no idea of the
Lord as Divine, like the Socinians and Arians, are under the heavens,
and are unhappy. Those who have a twofold idea, namely, of an invisible
God and of a visible God in a human form, also have their place under
the heavens, and are not received until they acknowledge one God, and
Him visible. Some in the place of a visible God see as it were
something aerial, and this because God is called a spirit. If this idea
is not changed in them into the idea of a Man, thus of the Lord, they
are not accepted. But those who have an idea of God as the inmost of
nature are rejected, because they cannot help falling into the idea of