image of Him. Furthermore, as divine love and wisdom are human in form,
it also follows that the angelic heaven must be in that form. Of this we
shall say more in the following section.

62. The angelic heaven is an image of the infinite and eternal, then,
because it is an image of the Lord, who is infinite and eternal. The
image of His infinity and eternity is manifest in heaven's being
constituted of myriads and myriads of angels, and in its consisting of as
many societies as there are general affections of heavenly love;
manifest, again, in every angel's being distinctly his own affection;
manifest further in that the form of heaven--a unit in the divine sight
just as man is a unit--is assembled from so many affections, general and
particular; also manifest in that this form is perfected to eternity with
the increase in numbers, the greater the number of those entering into
the form of the divine love which is the form of forms, the more perfect
the resulting unity. It is plain from all this that the angelic heaven
presents an image of the infinite and eternal.

63. From the knowledge of heaven to be had from this brief description it
is evident that it is an affection of the love of good that makes heaven
in a man. But who knows this today? Who knows even what an affection of
the love of good is, or that these affections are innumerable, in fact,
infinite? For, as was said, each angel is his own particular affection;
and the form of heaven is the form of all the affections of the divine
love there. Only one Being can combine all affections into this form--only
He who is love and wisdom itself and who is at once infinite and eternal.
For throughout that form is what is infinite and eternal; the infinite is
in its unity and the eternal in its perpetuity; were they removed the
form would instantly collapse. Who else can combine affections into a
form? Who else can bring about this unity? The unity can be accomplished