5. 3. There is some image of this unity in everything that has been created. We can tell from what is presented throughout Divine Love and Wisdom that in everything created there is some image of the divine love and wisdom that are a whole in the Lord and that emanate from him as a whole. See especially Divine Love and Wisdom 47-51, 54-60 [Divine Love and Wisdom 55-60], Divine Love and Wisdom 282-284, 290-295, 316-318 [Divine Love and Wisdom 313-318], Divine Love and Wisdom 319-326, 349-357. I have explained in these passages that Divinity is present in everything that has been created because God the Creator, who is the Lord from eternity, brought forth the sun of the spiritual world from his actual self, and by means of that sun brought forth the whole universe. This means that that sun, which is from the Lord and is where the Lord is, is not only the first but the only substance of which everything is made. Since it is the only substance, it follows that it is present in everything that has been created, but with infinite variety depending on function.

[2] In the Lord, then, there is divine love and wisdom; in the sun that comes from him there is divine fire and divine radiance; and from that sun come spiritual warmth and spiritual light, with the two making a single whole. It follows, then, that some image of this whole is present in everything that has been created.

This is why everything in the universe is based on what is good and what is true and in fact on their union, or (which amounts to the same thing) everything in the universe is based on love and wisdom and on their union, since goodness is a matter of love and truth is a matter of wisdom. Love in fact calls everything of its own good, and wisdom calls everything of its own true.

We will see now that this union is present in everything that has been created.

330. Since the final end in creation is an angelic heaven from the human race, and so also the human race, therefore its intermediate ends are all other phenomena that have been created. And because these have relation to mankind, they have regard to these three constituents of a person, namely, his body, his rational faculty, and his spiritual character, for the sake of his conjunction with the Lord. For a person cannot be conjoined with the Lord unless he is spiritual, and he cannot be spiritual without being rational, and he cannot be rational without having a body in sound condition. These three are like a house. The body is like the foundation. The person's rational faculty is like the superstructure of the house. His spiritual character is like the furnishings in the house. And conjunction with the Lord is like his inhabiting of it.

Apparent from this is the order, degree and respect in which forms of use, the intermediate ends of creation, have relation to mankind, namely, that they are for sustaining a person's body, for perfecting his rational faculty, and for his receiving a spiritual character from the Lord.