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JAINISM to the eye to be a sphere of dual principles has proceeded from that unique Reality and is that one Reality. The Brāhmans in their meditation, therefore, seek to resolve all back again to that "one without a second"-whereas the Jainas, in theirs, separate (within the confines of that oue FIRST MAN) the element of spirit (the lifc-monad, jīva) from that of matter (karma, ajīva). Nevertheless in both cases-both according to the non-Aryan Jainas and according to the Indo-Aryan Brāhmans-the Universal God (who is at the same time the universe) is himself both "matter" and "spirit." This cosmic monism sets these beliefs far apart from the orthodox Judeo-Christian view.
The Christian notion of God as a giant human form is rendered by the Swedenborgians, however, in a figure that somewhat suggests the cosmic MAN of the Jainas. Emanuel Swedenborg (1688--1772) experienced in his visions the whole of heaven in this anthropomorphic way. His work, Heaven and Its Il'onders, the World of Spirits, and Hell: from Things IIcard and Seen,64 states: “That heaven as one whole represents one man, is an arcanum not yet known in the world, but very well known in the heavens." 05 "The angels," Swedenborg continues, "do not, indeed, see all heaven, collectively, in such a lorm, for the whole of heaven is too vast to be grasped by the sight of any angel; but they occasionally sce distant societies, consisting of many thousands of angels, as one object in such a forn; and from a society, as a part, they form their conclusion respecting the whole, which is heaven." 66 "Such being the form of heaven, it is also governed by the Lord as one man, and thus as one whole.” 67
In the same great visionary's Angelic IVisdom concerning the Divine Love and the Divine Il'isdom (1763), whicre the heavens
64 First published in Latin, London, 1758. Translation by the Rev. Samuel Noble, New York, 1889.
65 11.859 BR 1b., $ 62. 67 1b., § 69.
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