Just as the Divine is in all space apart from space, so it is in all time apart from time, for nothing which is proper to Nature can be predicated of the Divine, and space and time are proper to Nature. Space in Nature is measurable, and so is time. Time is measured by days, weeks, months, years and centuries; days are measured by hours, weeks and months by days, years by the four seasons, and centuries by years. Nature derives this measurement from the apparent revolution and rotation of the sun of the world. But it is otherwise in the spiritual world. There, the progressions of life appear in the same way to be in time; for they live there with one another as men in the world do, and this Is not possible without the appearance of time. But time there is not distinguished into times as in the world, for their Sun is constantly in the east, and never moves away. For it is the Lord's Divine Love which appears to them as a Sun. And so they have not days, weeks, months, years, centuries but in place of these there are states of life, through which distinction is made which cannot be called a distinction into times but into states. Hence it is that the angels do not know what time is, and when it is mentioned, they perceive state in place of it. When states determine time, then time is only an appearance. For joyfulness of state makes time appear short, and joylessness of state makes time appear long. From which it is evident that time in the spiritual world is nothing but a quality of state. It is from this that in the Word, "hours", "days", "weeks", "months" and "years" signify states and their progressions in series and in the aggregate. And when times are predicated of the Church, by its "morning" is understood its first state, by "mid-day" its fullness, by "evening" its decline and by "night" its end. The same states are understood by the four seasons of the year which are "spring", "summer", "autumn" and "winter".