404. We take on a completely different condition if love for the world or for wealth constitutes the head, meaning that this is our dominant love. Then love for heaven leaves the head and goes into exile in the body. People who are in this state prefer the world to heaven. They do indeed worship God, but they do so from a love that is merely earthly, a love that leads them to take credit for all their acts of worship. They also do good things for their neighbor, but they do them to get something back in return.

In the case of people like this, heavenly things are like the clothes in which they strut about, garments that we see as shining but angels see as drab. When love for the world inhabits our inner self and love for heaven inhabits our outer self, then love for the world dims all things related to the church and hides them as if they were behind a piece of cloth.

Love for the world or for wealth comes in many forms, however. It gets worse the closer it approaches to miserliness. At the point of miserliness the love for heaven becomes dark. This love also gets worse the closer it approaches to arrogance and a sense of superiority over others based on love for oneself. It is not as detrimental when it tends toward wasteful indulgence. It is even less damaging if its goal is to have the finest things the world has to offer, like a mansion, fine furniture, fashionable clothing, servants, horses and carriages in grand style, and things like that. With any love, its quality depends on the goal that it focuses on and intends to reach.

Love for the world and for wealth is like a dark crystal that suffocates light and breaks it only into colors that are dull and faded. It is like fog or cloudiness that blocks the rays of the sun. It is also like wine in its first stages - the liquid tastes sweet, but it upsets your stomach.

From heavens point of view, people like this look hunchbacked, walking with their head bent down looking at the ground. When they lift their head toward the sky, they strain their muscles and quickly go back to looking downward. The ancient people who were part of the church called people of this kind "Mammons. " The Greeks called them "Plutos. "

20. 2. The one God is substance itself and form itself. Angels and people are substances and forms from him. To the extent that they are in him and he is in them, to that extent they are images and likenesses of him. Because God is the underlying reality, he is also substance. Unless the underlying reality becomes substance it is a figment of the imagination; but as a substance it becomes an entity. And one who is substance is also form, for substance without form is another figment of the imagination. We can attribute both of these to God, provided he is seen as the sole, the only, and the archetypal substance and form.

The work Divine Love and Wisdom, published in Amsterdam in 1763, demonstrates that God's form is the human form itself, that is, that God is the Human Being, and all God's attributes are infinite. That work also shows that angels and people are substances and forms that have been created and arranged to receive divine qualities flowing into them through heaven. In the Book of Creation they are called images and likenesses of God (Genesis 1:26-27). Elsewhere they are called God's children and people born of God.

As the sequence of topics in this book will show in many ways, the more we live under divine guidance, meaning the more we submit to God's leading, the more and more deeply we become an image of God.

If human minds do not form an idea of God as the archetypal substance and form, and of God's form as the Human Form itself, they render themselves highly susceptible to delusions and speculations about God, about the development of the human race, and about the creation of the world. Their thought of God is restricted to a thought of the expanse of nature underlying the universe, or else a thought about emptiness or nothing at all. The development of the human race they think of as a lucky coincidence - elements just happened to come together in this form. As for the creation of the world, they see its substances and forms as originating in geometry's points and then lines; and because these are nondimensional and one-dimensional they are actually nothing. In such minds, everything that has to do with the church is like the river Styx or the thick darkness in Tartarus.