271. Evil and false things are absolutely opposed to good and true things because evil and false things are demonic and hellish, while good and true things are divine and heavenly. On first hearing, everyone will admit that evil and good are opposites, and that the distortions of evil are opposite to the truth of what is good. However, the whole feeling and consequent sense of people who are engaged in evil pursuits is that evil is good. Evil gratifies their senses, especially sight and hearing, and therefore it also gratifies their thoughts and consequently their perceptions. Because of this, while they do recognize that evil and good are opposites, as long as they are engaged in evil they call evil good and good evil because of their delight.

For instance, if we use our freedom wrongly to think and do evil, we call it freedom; and the opposite, which is thinking what is intrinsically good, we call slavery. Yet this latter is true freedom, and the former is slavery. Again, people who love adultery call adultery freedom, and they call it slavery to be restrained from adultery. They find delight in lasciviousness and discomfort in chastity. People who love power for selfish reasons feel a living delight in that love, a delight that surpasses any other kind of delight. So they call everything associated with that love good and everything that conflicts with it bad, when in fact the opposite is true.

It is the same with every other evil; so even though everyone does admit that evil and good are opposites, people who are engaged in evil pursuits have an opposite picture of this opposition. Only people who are engaged in good pursuits have a fair picture. While involved in evil, no one can see what is good, but people who are involved in something good can see what is evil. It is as though evil were down below in a cave, and good up above on a mountain.

146. The divine love and wisdom that emanate from the Lord as the sun and constitute heaven's warmth and light is the emanating Divinity that is the Holy Spirit. I explained in Teachings for the New Jerusalem on the Lord that God is one in both person and essence, consisting of a trinity, and that this God is the Lord. I also explained that his trinity is called Father, Son, and Holy Spirit. Divinity as source is the Father, Divinity as human is the Son, and Divinity as emanating is the Holy Spirit.

We say "Divinity as emanating," and yet no one knows why we say "emanating." The reason for this ignorance is that people have not known before that the Lord looks like a sun to angels and that from that sun there issues a warmth that is essentially divine love and a light that is essentially divine wisdom. As long as this remains unknown, people cannot help "knowing" that Divinity as emanating is intrinsic Divinity because it says in the Athanasian doctrine of the Trinity that the Father is one Person, the Son another, and the Holy Spirit another. Now that we know that the Lord looks like a sun, though, we can have an appropriate image of the "Divinity as emanating" that is called the Holy Spirit. We can realize that while it is one with the Lord, it emanates from him the way warmth and light emanate from the sun. This is also why angels are in divine warmth and light to the extent that they are caught up in love and wisdom.

Without this recognition that the Lord looks like a sun in the spiritual world and that his Divinity emanates from him in this way, there is no way for anyone to know what "emanating" means--whether it means simply sharing what belongs to the Father and the Son or simply enlightening and teaching. However, it does not come from enlightened reason if we acknowledge the Holy Spirit as intrinsic Divinity, call it "God," and draw boundaries around it when we know as well that God is both one and omnipresent.