Sign up to save your podcasts
Or
Share HHS09 191-220
Share to email
Share to Facebook
Share to X
Share to email
Share to Facebook
Share to X
Or
HHS09 191-220
Click Here to Print Reading
191. SPACE IN HEAVEN.
All things in heaven appear, just as in the world, to be in place and in space, and yet the angels have no notion or idea of place and space. As this must needs sounds like a paradox, I will endeavor to present the matter in a clear light, as it is of great importance.
192. All changes of place in the spiritual world are effected by changes of state of the interiors, which means that change of place is nothing else than change of state.[1] In this way I have been taken by the Lord into the heavens and also to the earths in the universe; and it was my spirit that so journeyed, while my body remained in the same place.[2] Such are all movements of the angels; and in consequence they have no distances, and having no distances they have no spaces, but in place of spaces they have states and their changes.
[1] In the Word places and spaces signify states (see numbers 2625, 2837, 3356, 3387, 7381, 10580); from experience (see numbers 1274, 1277, 1376-1381, 4321, 4882, 10146, 10580).
Distance signifies difference of state of life (see numbers 9104, 9967).
In the spiritual world movements and changes of place are changes of the state of life, because they originate in these (numbers 1273-1275, 1377, 3356, 9440).
The same is true of journeyings (see numbers 9440, 10734);
illustrated by experience (numbers 1273-1277, 5605).
For this reason “to journey” signifies in the Word to live and progress in life; and “to sojourn has a like meaning (see numbers 3335, 4554, 4585, 4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557).
To go with the Lord means to live with Him (see number 10567).
[2] Man may be led a long distance in respect to his spirit by means of changes of state, while his body remains in its place, also from experience (see numbers 9440, 9967, 10734).
What it is to be “led by the spirit to another place” (see number 1884).
[read more]
193. As changes of place are thus effected it is evident that approaches are likenesses of state of the interiors, and separations are unlikenesses; and for this reason those are near each other who are in like states, and those are at a distance who are in unlike states; and spaces in heaven are simply the external conditions corresponding to the internal states. For the same reason the heavens are distinct from each other, also the societies of each heaven and the individuals in each society; and this is why also that the hells are entirely separated from the heavens, because they are in a contrary state.
194. For the same reason, again, any one in the spiritual world who intensely desires the presence of another comes into his presence, for he thereby sees him in thought, and puts himself in his state; and conversely, one is separated from another so far as he is averse to him. And since all aversion comes from contrariety of affection and from disagreement of thought, whenever in that world several are together in one place they are visible [to one another] so long as they agree, but vanish as soon as they disagree.
195. Again, when any one goes from one place to another, whether it be in his own city, or in courts or in gardens, or to others out of his own society, he arrives more quickly when he eagerly desires it, and less quickly when he does not, the way itself being lengthened and shortened in accordance with the desire, although it remains the same. This I have often seen to my surprise. All this again makes clear how distances, and consequently spaces, are wholly in accord with states of the interiors of the angels;[1] and this being so, no notion or idea of space can enter their thought, although there are spaces with them equally as in the world.
[1] Places and spaces are presented to the sight in accordance with the states of the interiors of angels and spirits (see numbers 5605, 9440, 10146).
196. This can be illustrated by the thoughts of man, in that space does not pertain to thought, for whatever is thought of intently is set before one as present. Again, whoever reflects about it knows that his sight recognizes space only by intermediate objects on the earth that are seen at the same time, or by recalling what he already knows about the distance. This happens because of the continuity; and in what is continuous there is no appearance of distance except from things not continuous. This is even more true of the angels, because their sight acts as one with their thought, and their thought acts as one with their affection, and things appear near or remote, and also varied, in accordance with the states of their interiors, as has been said above.
197. It follows from this that in the Word places and spaces, and all things that in any way relate to space, signify such things as relate to states, such as distances, near, far off, ways, journeys, sojourning, miles and furlongs, plains, fields, gardens, cities and streets, motions, measures of various kinds, long, broad, high, and deep, and innumerable other things; for most things in man’s thought from the world take on something from space and time. [2] I will mention here only what is signified in the Word by length, breadth, and height. In this world, that is called long or broad which is long or broad in relation to space, and the same is true of height. But in heaven, where there is no thought from space, length means a state of good, breadth a state of truth, and height the distinction between them in accordance with degrees (see number 38). Such is the meaning of these three dimensions, because length in heaven is from east to west, and those that dwell there are in good of love; while breadth in heaven is from south to north, and those that dwell there are in truth from good (see number 148); while height in heaven applies to both of these in respect to degrees. This is why length, breadth, and height have these significations in the Word, as in Ezekiel (from chap. 40 to 48), where the new temple and the new earth, with the courts, chambers, gates, doors, windows, and surroundings are described by measures giving the length, breadth, and height, by which a new church, and the goods and truths that are in it are signified. Otherwise to what purpose would be all those measures? [3] In like manner the New Jerusalem is described in the Apocalypse in these words:
The city lieth foursquare, and the length thereof is as great as the breadth; and he measured the city with the reed, twelve thousand furlongs; the length, the breadth, and the height are equal (21 verse 16).
Because “the New Jerusalem” here signifies a new church these measures signify the things of the church, “length” its good of love, “breadth” truth from that good, “height” good and truth in respect to degrees, “twelve thousand furlongs” all good and truth in the complex. Otherwise, how could there be said to be a height of twelve thousand furlongs, the same as the length and the breadth? That “breadth” in the Word signifies truth is evident from David:-
Jehovah, Thou hast not shut me up into the hand of the enemy, Thou hast made my feet to stand in a broad place (Psalm 31 verse 8).
Out of straitness I called upon Jah; He answereth me in a broad place (Psalm 118 verse 5).
Besides other passages (as in Isaiah 8 verse 8; and in Habakkuk 1 verse 6). So in all other cases.
198. From all this it can be seen that although there are spaces in heaven as in the world, still nothing there is reckoned in accordance with spaces but in accordance with states; and in consequence spaces there cannot be measured as in the world, but can be seen only from the state and in accordance with the state of the interiors there.[1]
[1] In the Word length signifies good (see numbers 1613, 9487).
“Breadth” signifies truth (see numbers 1613, 3433, 3434, 4482, 9487, 10179).
Height signifies good and truth in respect to their degrees (see numbers 9489, 9773, 10181).
199. The primary and veriest cause of this is that the Lord is present with everyone in the measure of his love and faith,[1] and that it is in accordance with the Lord’s presence that all things appear near or far away, for it is from this that all things in the heavens are determined. Also it is through this that angels have wisdom, for it is through this that they have extension of thought and through this a sharing of all things in the heavens; in a word, it is through this that they think spiritually, and not naturally like men.
[1] The conjunction and presence of the Lord with the angels is according to their reception of love and charity from Him (see numbers 290, 681, 1954, 2658, 2886, 2888, 2889, 3001, 3741-3743, 4318 4319, 4524, 7211, 9128).
200. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND COMMUNICATIONS THERE.
What the form of heaven is can be seen in some measure from what has been shown in the preceding chapters; as that heaven is like itself both in its greatest and in its least divisions (see number 72); that consequently each society is a heaven in a lesser form, and each angel in the least form (numbers 51-58); that as the entire heaven reflects a single man, so each society of heaven reflects a man in a lesser form, and each angel in the least form (numbers 59-77); that the wisest are at the center, and the less wise are round about even to the borders, and the like is true of each society (see number 43); and that those who are in the good of love dwell from the east to the west in heaven, and those who are in truths from good from the south to the north; and the same is true of each society (see numbers 148, 149). All this is in accord with the form of heaven; consequently it may be concluded from this what this form is in general.[1]
[1] The entire heaven in respect to all angelic societies, is arranged by the Lord in accordance with His Divine order, since it is the Divine of the Lord with the angels that makes heaven (see numbers 3038, 7211, 9128, 9338, 10125, 10151, 10157).
Concerning the heavenly form (numbers 4040-4043, 6607, 9877).
201. It is important to know what the form of heaven is, because not only is all affiliation there in accordance with it, but also all mutual communication, and in consequence of this all extension of thoughts and affections, and thus all the intelligence and wisdom of angels. From this it follows that each one there is wise just to the extent that he is in the form of heaven, and is thus a form of heaven. It makes no difference whether you say in the form of heaven, or in the order of heaven, since the form of any thing is from its order and in accordance with its order.[1]
[1] The form of heaven is a form in accordance with the Divine order (numbers 4040-4043, 6607, 9877).
202. Let us consider first what is meant by being in the form of heaven. Man was created both in the image of heaven and in the image of the world; his internal in the image of heaven, and his external in the image of the world (see above, number 57); and in the image means the same thing as in accordance with the form. But as man by the evils of his will and consequent falsities of thought has destroyed in himself the image of heaven, that is, the form of heaven, and in place of it has brought in the image and form of hell, his internal is closed up from his very birth; and this is why man is born into pure ignorance, while animals of every kind are not. And that man may have the image of heaven or form of heaven restored to him he must be taught the things that pertain to order; since form, as has been said, is in accord with order. The Word contains all the laws of Divine order, for its precepts are the laws of Divine order; therefore to the extent that man knows these and lives in accordance with them his internal is opened and the order or image of heaven is there formed anew. This makes clear what is meant by being in the form of heaven, namely, that it is to live in accordance with those things that are in the Word.[1]
[1] Divine truths are the laws of order (see numbers 2447, 7995).
Man is a man to the extent that he lives in accordance with order, that is, to the extent that he is in good in accordance with Divine truths (see numbers 4839, 6605, 6626).
All things of Divine order are gathered up in man and he is from creation Divine order in form (see numbers 4219, 4220, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472).
Man is not born into good and truth, but into evil and falsity, that is, into the opposite of Divine order, and consequently into pure ignorance; and for this reason he must needs be born anew that is, be regenerated, which is effected by means of Divine truths from the Lord, that he may be introduced into order (see numbers 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731).
When the Lord forms man anew, that is, regenerates him, He arranges all things in him in accordance with order, which means, into the form of heaven (see numbers 5700, 6690, 9931, 10303).
203. So far as any one is in the form of heaven he is in heaven, and is, in fact, a heaven in the least form (see number 57); consequently he is to the same extent in intelligence and wisdom; for as has been said above, all the thought of his understanding and all the affection of his will extend themselves on every side into heaven in accord with its form, and wonderfully communicate with the societies there, and these in turn with him.[1] [2] There are some who do not believe that thoughts and affections really extend themselves around about them, but believe that they are within them, because whatever they think they see within in themselves, and not as distant; but such are greatly mistaken. For as the sight of the eye has extension to remote objects, and is affected in accordance with the order of the things seen in that extension, so the interior sight, which is that of the understanding, has a like extension in the spiritual world, although not perceived by man, for the reason given above (see number 196). The only difference is that the sight of the eye is affected in a natural way, because it is affected by the things in the natural world, while the sight of the understanding is affected in a spiritual way, because by the things in the spiritual world, all of which have relation to good and truth; and man’s ignorance of this is because of his not knowing that there is any light that enlightens the understanding; and yet without the light that enlightens the understanding man could not think at all (of which light see above, n. 126-132). [3] There was a certain spirit who believed that his thought was from himself, thus without any extension outside of himself and communication thereby with societies outside of him. That he might learn that this was not true his communication with neighboring societies was cut off, and in consequence, not only was he deprived of thought but he fell down as if lifeless, although tossing his arms about like a new-born infant. After a while the communication was restored to him, and then as it was gradually restored he returned into the state of his thought. [4] When other spirits had seen this they confessed that all thought and affection, and in consequence, everything of life, flow in in accordance with communication, since everything of man’s life consists in his ability to think and be moved by affection, or what is the same, in his ability to understand and will.[2]
[1] Everyone in heaven has communication of life, which may be called its extension into angelic societies round about, according to the quantity and quality of his good (see numbers 8794, 8797).
Thoughts and affections have such extension (see numbers 2470, 6598-6613).
They are united and separated in accordance with the ruling affections (see number 4111).
[2] There is only one Life, from which all, both in heaven and in the world, live (see numbers 1954, 2021, 2536, 2658, 2886-2889, 3001, 3484, 3742, 5847, 6467).
That life is from the Lord above (numbers 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882, 5986, 6325, 6468-6470, 9276, 10196).
It flows into angels, spirits, and men, in a wonderful manner (numbers 2886-2889, 3337, 3338, 3484, 3742).
The Lord flows in from His Divine love, which is such that what is its own it wills should be another’s (see numbers 3472, 4320).
For this reason life appears to be in man, and not flowing in (see numbers 3742, 4320).
Of the joy of angels, perceived and confirmed by what they told me, because of their not living from themselves but from the Lord (see number 6469).
The evil are unwilling to be convinced that life flows in (see number 3743).
Life from the Lord flows in also with the evil (see numbers 2706, 3743, 4417, 10196).
But they turn good into evil, and truth into falsity; for such as man is such is his reception of life illustrated (see numbers 4319, 4320, 4417).
204. But let it be understood that intelligence and wisdom vary with everyone in accordance with this communication, those whose intelligence and wisdom are formed out of genuine truths and goods having communication with societies in accordance with the form of heaven; while those whose intelligence and wisdom are not formed out of genuine truths and goods, and yet out of what is in accord therewith, have a broken and variously coherent communication, since it is not with societies that are in a series in which there is a form of heaven. On the other hand, those that are not in intelligence and wisdom, because they are in falsities from evil, have communication with societies in hell; and their extension is determined by the degree of their confirmation. Let it also be known that this communication with societies is not such a communication with them as is clearly perceptible to those there, but is a communication with what they really are, which is in them and flows from them.[1]
[1] Thought pours itself into societies of spirits and of angels round about (numbers 6600-6605).
Still it does not move or disturb the thoughts of the societies (see numbers 6601, 6603).
205. There is an affiliation of all in heaven in accordance with spiritual relationships, that is, relationships of good and truth in their order. It is so in the whole heaven; so in each society, and so in each house. Because of this angels who are in like good and truth recognize each other, as relatives by blood and marriage do on the earth, precisely as if they had been acquainted from infancy. The good and truth in each angel, which constitute his wisdom and intelligence, are affiliated in like manner; they recognize each other in like manner, and as they recognize each other they join themselves together;[1] and in consequence those in whom truths and goods are thus joined in accordance with a form of heaven see things following one another in series, and how they cohere widely round about; but those in whom goods and truths are not conjoined in accordance with the form of heaven do not see this.
[1] Good recognizes its truth, and truth its good (see numbers 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5704, 5835, 9637).
In this way good and truth are conjoined (see numbers 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555).
This is effected by influx from heaven (see number 9079).
206. In each heaven there is such a form, and in accordance with it the angels have communication and extension of thoughts and affections, and thus in accordance with it they have intelligence and wisdom. But the communication of one heaven with another is different, that is, of the third or inmost with the second or middle, and of this with the first or outmost. But the communication between the heavens should not be called communication but influx. About this something shall now be said. That there are three heavens distinct from each other can be seen above in its own chapter (numbers 29-40).
207. That between one heaven and another there is influx but not communication can be seen from their relative position. The third or inmost heaven is above, the second or middle heaven is below, and the first or outmost heaven is still lower. There is a like arrangement in all the societies in each heaven, for example, some dwell on elevated places that appear like mountains (see number 188); on the top of which those of the inmost heaven dwell; below these are the societies of the second heaven, below these again the societies of the outmost heaven. The same is true every where, both in elevated places and in those not elevated. A society of a higher heaven has no communication with a society of a lower except by correspondences (see above, number 100); and communication by correspondences is what is called influx.
208. One heaven is joined with another, or a society of one heaven with the society of another, by the Lord alone, both by direct and by mediate influx, directly from Himself, and mediately through the higher heavens in order into the lower.[1] As the conjunction of the heavens by this inflowing is from the Lord alone there is a most careful precaution against any angel of a higher heaven looking down into a society of a lower heaven and talking with any one there; for the angel is thus immediately deprived of his intelligence and wisdom. The reason of this also shall be told. As there are three degrees of heaven, so each angel has three degrees of life, those in the inmost heaven having the third or inmost degree open, while the second and first degrees are closed; those in the middle heaven have the second degree opened and the first and third closed; and those in the lowest heaven have the first degree opened and the second and third closed. Consequently, as soon as an angel of the third heaven looks down into a society of the second heaven and talks with any one there his third degree is at once closed; and as his wisdom resides in that degree, if that is closed he is deprived of his wisdom, for he has none in the second or first degree. This is what is meant by the words of the Lord in Matthew:
He that is on the housetop, let him not go down to take what is in his house; and he that is in the field, let him not turn back to take his garment (24 verses 17, 18).
And in Luke:
In that day he that shall be on the housetop and his goods in the house, let him not go down to take them away; and he that is in the field let him not turn back. Remember Lot’s wife (17 verses 31, 32).
[1] There is direct influx from the Lord and mediate influx through heaven (see numbers 6063, 6307, 6472, 9682, 9683).
There is a direct influx of the Lord into the minutest parts of all things (see numbers 6058, 6474-6478, 8717, 8728).
Of the mediate influx of the Lord through the heavens (see numbers 4067, 6982, 6985, 6996).
209. No influx is possible from the lower heavens into the higher, because this is contrary to order; but there is influx from the higher heavens into the lower. Moreover, the wisdom of the angels of a higher heaven surpasses the wisdom of the angels of a lower heaven as a myriad to one; and this is another reason why the angels of a lower heaven cannot converse with those of a higher heaven; and in fact when they look towards them they do not see them, the higher heaven appearing like a cloudy something over their heads. But the angels of a higher heaven can see those in a lower heaven, although if permitted to talk with them they would lose their wisdom, as has been said above.
210. The thoughts and affections as well as the speech of the angels of the inmost heaven are never perceived in the middle heaven, because they so transcend what is there. But when it pleases the Lord there is seen in the lower heavens from that source something like a flame, and from the thoughts and affections in the middle heaven there is seen in the outmost heaven something luminous, and sometimes a cloud glowing white and variegated. From that cloud, its ascent, descent, and form, what is being said there is in some measure known.
211. From all this it can be seen what the form of heaven is, namely, that it is the most perfect of all in the inmost heaven; in the middle heaven it is also perfect, but in a lower degree, and in the outmost heaven in a degree still lower; also that the form of one heaven has its permanent existence from another by means of influx from the Lord. But what communication by influx is cannot be understood unless it is known what degrees of height are, and how they differ from degrees of length and breadth. What these different degrees are may be seen above (n 38).
212. When it comes to the particulars of the form of heaven and how it proceeds and flows, this not even the angels can comprehend. Some conception of it can be gained from the form of all things in the human body, when this is scanned and investigated by an acute and wise man; for it has been shown above, in their respective chapters, that the entire heaven reflects a single man (see numbers 59-72) and that all things in man correspond to the heavens (numbers 87-102). How incomprehensible and inexplicable that form is is evident only in a general way from the nervous fibers, by which each part and all parts of the body are woven together. What these fibers are, and how they proceed and flow in the brain, the eye cannot at all perceive; for innumerable fibers are there so interwoven that taken together they appear like a soft continuous mass; and yet it is in accord with these that each thing and all things of the will and understanding flow with the utmost distinctness into acts. How again they interweave themselves in the body is clear from the various plexuses, such as those of the heart, the mesentery, and others; and also from the knots called ganglions, into which many fibers enter from every region and there intermingle, and when variously joined together go forth to their functions, and this again and again; besides like things in every viscus, member, organ, and muscle. Whoever examines these fibers and their many wonders with the eye of wisdom will be utterly bewildered. And yet the things seen with the eye are few, and those not seen are still more wonderful because they belong to an inner realm of nature. It is clearly evident that this form corresponds to the form of heaven, because all the workings of the understanding and the will are within it and are in accordance with it; for it is in accordance with this form that whatever a man wills passes spontaneously into act, and whatever he thinks spreads through the fibers from their beginnings even to their terminations, which is the source of sensations; and inasmuch as it is the form of thought and will, it is the form of intelligence and wisdom. Such is the form that corresponds to the form of heaven. And from this it can be known that such is the form in accordance with which every affection and thought of angels extends itself, and that so far as the angels are in that form they are in intelligence and wisdom. That this form of heaven is from the Divine Human of the Lord can be seen above (numbers 78-86). All this has been said to make clear also that the heavenly form is such that even as to its generals it can never be completely known, thus that it is incomprehensible even to the angels, as has been said above.
213. GOVERNMENTS IN HEAVEN.
As heaven is divided into societies, and the larger societies consist of some hundreds of thousands of angels (see number 50), and all within a society, although in like good, are not in like wisdom (see number 43), it must needs follow that governments exist there, since order must be observed, and all things of order must be guarded. But the governments in the heavens differ; they are of one sort in societies that constitute the Lord’s celestial kingdom, and of another sort in the societies that constitute His spiritual kingdom; they differ also in accordance with the functions of the several societies. Nevertheless, no other government than the government of mutual love is possible in the heavens, and the government of mutual love is heavenly government.
214. Government in the Lord’s celestial kingdom is called righteousness because all in that kingdom are in the good of love to the Lord from the Lord, and whatever is from that good is called righteous. Government there belongs to the Lord alone. He leads them and teaches them in the affairs of life. The truths that are called truths of judgment are written on their hearts; everyone knows them, perceives them, and sees them;[1] and in consequence matters of judgment there never come into question, but only matters of righteousness, which belong to the life. About these matters the less wise consult the more wise, and these consult the Lord and receive answers. Their heaven, that is, their inmost joy, is to live rightly from the Lord.
[1] The celestial angels do not think and speak from truths, as the spiritual angels do, because they have from the Lord a perception of all things of truth (see numbers 202, 597, 607, 784, 1121, 1384, 1398, 1442, 1919, 7680, 7877, 8780, 9277, 10336).
In respect to truths the celestial angels say, Yea, yea, or Nay, nay; but the spiritual angels reason about them whether they are true or not (see numbers 2715, 3246, 4448, 9166, 10786, where the Lord’s words,
Let your speech be Yea, yea, Nay, nay; what is beyond these is from evil (Matthew 5 verse 37). are explained).
215. In the Lord’s spiritual kingdom the government is called judgment; because those in that kingdom are in spiritual good, which is the good of charity towards the neighbor, and that good in its essence is truth;1 and truth pertains to judgment, as good pertains to righteousness.[2] These, too, are led by the Lord, but mediately (see number 208); and in consequence they have governors, few or many according to the need of the society in which they are. They also have laws according to which they live together. The governors administer all things in accordance with the laws, which they understand because they are wise, and in doubtful matters they are enlightened by the Lord.
[1] Those in the spiritual kingdom are in truths, and those in the celestial kingdom are in good (see numbers 863, 875, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596)
The good of the spiritual kingdom is the good of charity towards the neighbor and this good in its essence is truth (see numbers 8042, 10296).
[1] In the Word “righteousness” is predicated of good, and “Judgment” of truth therefore “to do righteousness and judgment” means good and truth (see numbers 2235, 9857).
“Great judgments” means the law of Divine order, thus Divine truths (see number 7206).
216. As government from good, which is the kind of government that exists in the Lord’s celestial kingdom, is called righteousness; and government from truth, which is the kind of government that exists in the Lord’s spiritual kingdom, is called judgment, so the terms “righteousness and judgment” are used in the Word when heaven and the church are treated of, “righteousness” signifying celestial good, and “judgment” spiritual good, which good, as has been said above, is in its essence truth, as in the following passages:
Of peace there shall be no end upon the throne of David and upon His kingdom, to establish it and to uphold it in judgment and in righteousness from henceforth and even to eternity (Isaiah 9 verse 7).
By “David” here the Lord is meant;[1] and by “His kingdom” heaven, as is evident from the following passage:
I will raise unto David a righteous Branch, and He shall reign as King, and shall deal intelligently and shall execute judgment and righteousness in the land (Jeremiah 23 verse 5).
Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and righteousness (Isaiah 33 verse 5).
“Zion” also means heaven and the church.[2]
I, Jehovah, doing judgment and righteousness on the earth, for in these things I delight (Jeremiah 9 verse 24).
I will betroth thee unto Me forever, and I will betroth thee unto Me in righteousness and judgment (Hosea 2 verse 19).
O Jehovah, in the heavens Thy righteousness is like the mountains of God, and Thy judgments are like the great deep (Psalm 36 verses 5, 6).
They ask of Me the judgments of righteousness, they long for an approach unto God (Isaiah 58 verse 2). So in other places.
[1] By “David” in the prophetic parts of the Word, the Lord is meant (see numbers 1888, 9954).
[2] In the Word “Zion” means the church, and specifically the celestial church (see numbers 2362, 9055).
217. In the Lord’s spiritual kingdom there are various forms of government, differing in different societies, the variety being in accord with the functions performed by the societies; and the functions of these are in accord with the functions of all things in man to which they correspond. That these are various is well known, the heart having one function, the lungs another, the liver another, the pancreas and spleen another, and each sensory organ another. As in the body these organs perform various services, so there are various services pertaining to the societies in the Greatest Man, which is heaven for the societies there correspond to these organs. That there is a correspondence of all things of heaven with all things of man may be seen in its own chapter above (numbers 87-102). But all these forms of government agree in this, that they look to the public good as their end, and in that good to the good of the individual.[1] And this is so because everyone in the whole heaven is under the auspices of the Lord, who loves all, and from Divine love ordains that there shall be a common good, from which each individual shall receive his own good. Each one, moreover, receives good according as he loves the common good; for so far as he loves the common good he loves all and everyone; and as that love is love of the Lord he is to that extent loved by the Lord, and good comes to him.
[1] Every man and every community, also one’s country and the church and in the universal sense the kingdom of the Lord, is a neighbor, and to do good to these from love of good in accordance with their state is to love the neighbor; that is, the neighbor is the good of these, which is the common good that must be consulted (numbers 6818-6824, 8123).
Civil good also, which is justice, is a neighbor (see numbers 2915, 4730, 8120-8123).
Therefore charity towards the neighbor extends itself to all things and each thing of the life of man; and loving good and doing good from love of good and truth, and also doing what is just from a love of what is just in every function and in every work, is loving the neighbor (see numbers 2417, 8121-8124).
218. From all this it can be seen what the governors there are, namely, that they are such as are preeminent in love and wisdom, and therefore desire the good of all, and from wisdom know how to provide for the realization of that good. Such governors do not domineer or dictate, but they minister and serve (to serve meaning to do good to others from a love of the good, and to minister meaning to see to it that the good is done); nor do they make themselves greater than others, but less, for they put the good of society and of the neighbor in the first place, and put their own good last; and whatever is in the first place is greater and what is last is less. Nevertheless, the rulers have honor and glory; they dwell in the midst of the society, in higher position than the rest, and also in magnificent palaces; and this glory and honor they accept not for the sake of themselves but for the sake of obedience; for all there know that they have this honor and glory from the Lord, and on that account should be obeyed. This is what is meant by the Lord’s words to His disciples
Whosoever would become great among you let him be your minister; and whosoever would be first among you let him be your servant; as the Son of man came not to be ministered unto but to minister (Matthew 20 verses 27, 28).
He that is greatest among you let him be as the least, and he that is chief as he that doth minister (Luke 22 verse 26).
[/read]
View all episodes
By The Third Round
5
44 ratings
Click Here to Print Reading
191. SPACE IN HEAVEN.
All things in heaven appear, just as in the world, to be in place and in space, and yet the angels have no notion or idea of place and space. As this must needs sounds like a paradox, I will endeavor to present the matter in a clear light, as it is of great importance.
192. All changes of place in the spiritual world are effected by changes of state of the interiors, which means that change of place is nothing else than change of state.[1] In this way I have been taken by the Lord into the heavens and also to the earths in the universe; and it was my spirit that so journeyed, while my body remained in the same place.[2] Such are all movements of the angels; and in consequence they have no distances, and having no distances they have no spaces, but in place of spaces they have states and their changes.
[1] In the Word places and spaces signify states (see numbers 2625, 2837, 3356, 3387, 7381, 10580); from experience (see numbers 1274, 1277, 1376-1381, 4321, 4882, 10146, 10580).
Distance signifies difference of state of life (see numbers 9104, 9967).
In the spiritual world movements and changes of place are changes of the state of life, because they originate in these (numbers 1273-1275, 1377, 3356, 9440).
The same is true of journeyings (see numbers 9440, 10734);
illustrated by experience (numbers 1273-1277, 5605).
For this reason “to journey” signifies in the Word to live and progress in life; and “to sojourn has a like meaning (see numbers 3335, 4554, 4585, 4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557).
To go with the Lord means to live with Him (see number 10567).
[2] Man may be led a long distance in respect to his spirit by means of changes of state, while his body remains in its place, also from experience (see numbers 9440, 9967, 10734).
What it is to be “led by the spirit to another place” (see number 1884).
[read more]
193. As changes of place are thus effected it is evident that approaches are likenesses of state of the interiors, and separations are unlikenesses; and for this reason those are near each other who are in like states, and those are at a distance who are in unlike states; and spaces in heaven are simply the external conditions corresponding to the internal states. For the same reason the heavens are distinct from each other, also the societies of each heaven and the individuals in each society; and this is why also that the hells are entirely separated from the heavens, because they are in a contrary state.
194. For the same reason, again, any one in the spiritual world who intensely desires the presence of another comes into his presence, for he thereby sees him in thought, and puts himself in his state; and conversely, one is separated from another so far as he is averse to him. And since all aversion comes from contrariety of affection and from disagreement of thought, whenever in that world several are together in one place they are visible [to one another] so long as they agree, but vanish as soon as they disagree.
195. Again, when any one goes from one place to another, whether it be in his own city, or in courts or in gardens, or to others out of his own society, he arrives more quickly when he eagerly desires it, and less quickly when he does not, the way itself being lengthened and shortened in accordance with the desire, although it remains the same. This I have often seen to my surprise. All this again makes clear how distances, and consequently spaces, are wholly in accord with states of the interiors of the angels;[1] and this being so, no notion or idea of space can enter their thought, although there are spaces with them equally as in the world.
[1] Places and spaces are presented to the sight in accordance with the states of the interiors of angels and spirits (see numbers 5605, 9440, 10146).
196. This can be illustrated by the thoughts of man, in that space does not pertain to thought, for whatever is thought of intently is set before one as present. Again, whoever reflects about it knows that his sight recognizes space only by intermediate objects on the earth that are seen at the same time, or by recalling what he already knows about the distance. This happens because of the continuity; and in what is continuous there is no appearance of distance except from things not continuous. This is even more true of the angels, because their sight acts as one with their thought, and their thought acts as one with their affection, and things appear near or remote, and also varied, in accordance with the states of their interiors, as has been said above.
197. It follows from this that in the Word places and spaces, and all things that in any way relate to space, signify such things as relate to states, such as distances, near, far off, ways, journeys, sojourning, miles and furlongs, plains, fields, gardens, cities and streets, motions, measures of various kinds, long, broad, high, and deep, and innumerable other things; for most things in man’s thought from the world take on something from space and time. [2] I will mention here only what is signified in the Word by length, breadth, and height. In this world, that is called long or broad which is long or broad in relation to space, and the same is true of height. But in heaven, where there is no thought from space, length means a state of good, breadth a state of truth, and height the distinction between them in accordance with degrees (see number 38). Such is the meaning of these three dimensions, because length in heaven is from east to west, and those that dwell there are in good of love; while breadth in heaven is from south to north, and those that dwell there are in truth from good (see number 148); while height in heaven applies to both of these in respect to degrees. This is why length, breadth, and height have these significations in the Word, as in Ezekiel (from chap. 40 to 48), where the new temple and the new earth, with the courts, chambers, gates, doors, windows, and surroundings are described by measures giving the length, breadth, and height, by which a new church, and the goods and truths that are in it are signified. Otherwise to what purpose would be all those measures? [3] In like manner the New Jerusalem is described in the Apocalypse in these words:
The city lieth foursquare, and the length thereof is as great as the breadth; and he measured the city with the reed, twelve thousand furlongs; the length, the breadth, and the height are equal (21 verse 16).
Because “the New Jerusalem” here signifies a new church these measures signify the things of the church, “length” its good of love, “breadth” truth from that good, “height” good and truth in respect to degrees, “twelve thousand furlongs” all good and truth in the complex. Otherwise, how could there be said to be a height of twelve thousand furlongs, the same as the length and the breadth? That “breadth” in the Word signifies truth is evident from David:-
Jehovah, Thou hast not shut me up into the hand of the enemy, Thou hast made my feet to stand in a broad place (Psalm 31 verse 8).
Out of straitness I called upon Jah; He answereth me in a broad place (Psalm 118 verse 5).
Besides other passages (as in Isaiah 8 verse 8; and in Habakkuk 1 verse 6). So in all other cases.
198. From all this it can be seen that although there are spaces in heaven as in the world, still nothing there is reckoned in accordance with spaces but in accordance with states; and in consequence spaces there cannot be measured as in the world, but can be seen only from the state and in accordance with the state of the interiors there.[1]
[1] In the Word length signifies good (see numbers 1613, 9487).
“Breadth” signifies truth (see numbers 1613, 3433, 3434, 4482, 9487, 10179).
Height signifies good and truth in respect to their degrees (see numbers 9489, 9773, 10181).
199. The primary and veriest cause of this is that the Lord is present with everyone in the measure of his love and faith,[1] and that it is in accordance with the Lord’s presence that all things appear near or far away, for it is from this that all things in the heavens are determined. Also it is through this that angels have wisdom, for it is through this that they have extension of thought and through this a sharing of all things in the heavens; in a word, it is through this that they think spiritually, and not naturally like men.
[1] The conjunction and presence of the Lord with the angels is according to their reception of love and charity from Him (see numbers 290, 681, 1954, 2658, 2886, 2888, 2889, 3001, 3741-3743, 4318 4319, 4524, 7211, 9128).
200. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND COMMUNICATIONS THERE.
What the form of heaven is can be seen in some measure from what has been shown in the preceding chapters; as that heaven is like itself both in its greatest and in its least divisions (see number 72); that consequently each society is a heaven in a lesser form, and each angel in the least form (numbers 51-58); that as the entire heaven reflects a single man, so each society of heaven reflects a man in a lesser form, and each angel in the least form (numbers 59-77); that the wisest are at the center, and the less wise are round about even to the borders, and the like is true of each society (see number 43); and that those who are in the good of love dwell from the east to the west in heaven, and those who are in truths from good from the south to the north; and the same is true of each society (see numbers 148, 149). All this is in accord with the form of heaven; consequently it may be concluded from this what this form is in general.[1]
[1] The entire heaven in respect to all angelic societies, is arranged by the Lord in accordance with His Divine order, since it is the Divine of the Lord with the angels that makes heaven (see numbers 3038, 7211, 9128, 9338, 10125, 10151, 10157).
Concerning the heavenly form (numbers 4040-4043, 6607, 9877).
201. It is important to know what the form of heaven is, because not only is all affiliation there in accordance with it, but also all mutual communication, and in consequence of this all extension of thoughts and affections, and thus all the intelligence and wisdom of angels. From this it follows that each one there is wise just to the extent that he is in the form of heaven, and is thus a form of heaven. It makes no difference whether you say in the form of heaven, or in the order of heaven, since the form of any thing is from its order and in accordance with its order.[1]
[1] The form of heaven is a form in accordance with the Divine order (numbers 4040-4043, 6607, 9877).
202. Let us consider first what is meant by being in the form of heaven. Man was created both in the image of heaven and in the image of the world; his internal in the image of heaven, and his external in the image of the world (see above, number 57); and in the image means the same thing as in accordance with the form. But as man by the evils of his will and consequent falsities of thought has destroyed in himself the image of heaven, that is, the form of heaven, and in place of it has brought in the image and form of hell, his internal is closed up from his very birth; and this is why man is born into pure ignorance, while animals of every kind are not. And that man may have the image of heaven or form of heaven restored to him he must be taught the things that pertain to order; since form, as has been said, is in accord with order. The Word contains all the laws of Divine order, for its precepts are the laws of Divine order; therefore to the extent that man knows these and lives in accordance with them his internal is opened and the order or image of heaven is there formed anew. This makes clear what is meant by being in the form of heaven, namely, that it is to live in accordance with those things that are in the Word.[1]
[1] Divine truths are the laws of order (see numbers 2447, 7995).
Man is a man to the extent that he lives in accordance with order, that is, to the extent that he is in good in accordance with Divine truths (see numbers 4839, 6605, 6626).
All things of Divine order are gathered up in man and he is from creation Divine order in form (see numbers 4219, 4220, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472).
Man is not born into good and truth, but into evil and falsity, that is, into the opposite of Divine order, and consequently into pure ignorance; and for this reason he must needs be born anew that is, be regenerated, which is effected by means of Divine truths from the Lord, that he may be introduced into order (see numbers 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731).
When the Lord forms man anew, that is, regenerates him, He arranges all things in him in accordance with order, which means, into the form of heaven (see numbers 5700, 6690, 9931, 10303).
203. So far as any one is in the form of heaven he is in heaven, and is, in fact, a heaven in the least form (see number 57); consequently he is to the same extent in intelligence and wisdom; for as has been said above, all the thought of his understanding and all the affection of his will extend themselves on every side into heaven in accord with its form, and wonderfully communicate with the societies there, and these in turn with him.[1] [2] There are some who do not believe that thoughts and affections really extend themselves around about them, but believe that they are within them, because whatever they think they see within in themselves, and not as distant; but such are greatly mistaken. For as the sight of the eye has extension to remote objects, and is affected in accordance with the order of the things seen in that extension, so the interior sight, which is that of the understanding, has a like extension in the spiritual world, although not perceived by man, for the reason given above (see number 196). The only difference is that the sight of the eye is affected in a natural way, because it is affected by the things in the natural world, while the sight of the understanding is affected in a spiritual way, because by the things in the spiritual world, all of which have relation to good and truth; and man’s ignorance of this is because of his not knowing that there is any light that enlightens the understanding; and yet without the light that enlightens the understanding man could not think at all (of which light see above, n. 126-132). [3] There was a certain spirit who believed that his thought was from himself, thus without any extension outside of himself and communication thereby with societies outside of him. That he might learn that this was not true his communication with neighboring societies was cut off, and in consequence, not only was he deprived of thought but he fell down as if lifeless, although tossing his arms about like a new-born infant. After a while the communication was restored to him, and then as it was gradually restored he returned into the state of his thought. [4] When other spirits had seen this they confessed that all thought and affection, and in consequence, everything of life, flow in in accordance with communication, since everything of man’s life consists in his ability to think and be moved by affection, or what is the same, in his ability to understand and will.[2]
[1] Everyone in heaven has communication of life, which may be called its extension into angelic societies round about, according to the quantity and quality of his good (see numbers 8794, 8797).
Thoughts and affections have such extension (see numbers 2470, 6598-6613).
They are united and separated in accordance with the ruling affections (see number 4111).
[2] There is only one Life, from which all, both in heaven and in the world, live (see numbers 1954, 2021, 2536, 2658, 2886-2889, 3001, 3484, 3742, 5847, 6467).
That life is from the Lord above (numbers 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882, 5986, 6325, 6468-6470, 9276, 10196).
It flows into angels, spirits, and men, in a wonderful manner (numbers 2886-2889, 3337, 3338, 3484, 3742).
The Lord flows in from His Divine love, which is such that what is its own it wills should be another’s (see numbers 3472, 4320).
For this reason life appears to be in man, and not flowing in (see numbers 3742, 4320).
Of the joy of angels, perceived and confirmed by what they told me, because of their not living from themselves but from the Lord (see number 6469).
The evil are unwilling to be convinced that life flows in (see number 3743).
Life from the Lord flows in also with the evil (see numbers 2706, 3743, 4417, 10196).
But they turn good into evil, and truth into falsity; for such as man is such is his reception of life illustrated (see numbers 4319, 4320, 4417).
204. But let it be understood that intelligence and wisdom vary with everyone in accordance with this communication, those whose intelligence and wisdom are formed out of genuine truths and goods having communication with societies in accordance with the form of heaven; while those whose intelligence and wisdom are not formed out of genuine truths and goods, and yet out of what is in accord therewith, have a broken and variously coherent communication, since it is not with societies that are in a series in which there is a form of heaven. On the other hand, those that are not in intelligence and wisdom, because they are in falsities from evil, have communication with societies in hell; and their extension is determined by the degree of their confirmation. Let it also be known that this communication with societies is not such a communication with them as is clearly perceptible to those there, but is a communication with what they really are, which is in them and flows from them.[1]
[1] Thought pours itself into societies of spirits and of angels round about (numbers 6600-6605).
Still it does not move or disturb the thoughts of the societies (see numbers 6601, 6603).
205. There is an affiliation of all in heaven in accordance with spiritual relationships, that is, relationships of good and truth in their order. It is so in the whole heaven; so in each society, and so in each house. Because of this angels who are in like good and truth recognize each other, as relatives by blood and marriage do on the earth, precisely as if they had been acquainted from infancy. The good and truth in each angel, which constitute his wisdom and intelligence, are affiliated in like manner; they recognize each other in like manner, and as they recognize each other they join themselves together;[1] and in consequence those in whom truths and goods are thus joined in accordance with a form of heaven see things following one another in series, and how they cohere widely round about; but those in whom goods and truths are not conjoined in accordance with the form of heaven do not see this.
[1] Good recognizes its truth, and truth its good (see numbers 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5704, 5835, 9637).
In this way good and truth are conjoined (see numbers 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555).
This is effected by influx from heaven (see number 9079).
206. In each heaven there is such a form, and in accordance with it the angels have communication and extension of thoughts and affections, and thus in accordance with it they have intelligence and wisdom. But the communication of one heaven with another is different, that is, of the third or inmost with the second or middle, and of this with the first or outmost. But the communication between the heavens should not be called communication but influx. About this something shall now be said. That there are three heavens distinct from each other can be seen above in its own chapter (numbers 29-40).
207. That between one heaven and another there is influx but not communication can be seen from their relative position. The third or inmost heaven is above, the second or middle heaven is below, and the first or outmost heaven is still lower. There is a like arrangement in all the societies in each heaven, for example, some dwell on elevated places that appear like mountains (see number 188); on the top of which those of the inmost heaven dwell; below these are the societies of the second heaven, below these again the societies of the outmost heaven. The same is true every where, both in elevated places and in those not elevated. A society of a higher heaven has no communication with a society of a lower except by correspondences (see above, number 100); and communication by correspondences is what is called influx.
208. One heaven is joined with another, or a society of one heaven with the society of another, by the Lord alone, both by direct and by mediate influx, directly from Himself, and mediately through the higher heavens in order into the lower.[1] As the conjunction of the heavens by this inflowing is from the Lord alone there is a most careful precaution against any angel of a higher heaven looking down into a society of a lower heaven and talking with any one there; for the angel is thus immediately deprived of his intelligence and wisdom. The reason of this also shall be told. As there are three degrees of heaven, so each angel has three degrees of life, those in the inmost heaven having the third or inmost degree open, while the second and first degrees are closed; those in the middle heaven have the second degree opened and the first and third closed; and those in the lowest heaven have the first degree opened and the second and third closed. Consequently, as soon as an angel of the third heaven looks down into a society of the second heaven and talks with any one there his third degree is at once closed; and as his wisdom resides in that degree, if that is closed he is deprived of his wisdom, for he has none in the second or first degree. This is what is meant by the words of the Lord in Matthew:
He that is on the housetop, let him not go down to take what is in his house; and he that is in the field, let him not turn back to take his garment (24 verses 17, 18).
And in Luke:
In that day he that shall be on the housetop and his goods in the house, let him not go down to take them away; and he that is in the field let him not turn back. Remember Lot’s wife (17 verses 31, 32).
[1] There is direct influx from the Lord and mediate influx through heaven (see numbers 6063, 6307, 6472, 9682, 9683).
There is a direct influx of the Lord into the minutest parts of all things (see numbers 6058, 6474-6478, 8717, 8728).
Of the mediate influx of the Lord through the heavens (see numbers 4067, 6982, 6985, 6996).
209. No influx is possible from the lower heavens into the higher, because this is contrary to order; but there is influx from the higher heavens into the lower. Moreover, the wisdom of the angels of a higher heaven surpasses the wisdom of the angels of a lower heaven as a myriad to one; and this is another reason why the angels of a lower heaven cannot converse with those of a higher heaven; and in fact when they look towards them they do not see them, the higher heaven appearing like a cloudy something over their heads. But the angels of a higher heaven can see those in a lower heaven, although if permitted to talk with them they would lose their wisdom, as has been said above.
210. The thoughts and affections as well as the speech of the angels of the inmost heaven are never perceived in the middle heaven, because they so transcend what is there. But when it pleases the Lord there is seen in the lower heavens from that source something like a flame, and from the thoughts and affections in the middle heaven there is seen in the outmost heaven something luminous, and sometimes a cloud glowing white and variegated. From that cloud, its ascent, descent, and form, what is being said there is in some measure known.
211. From all this it can be seen what the form of heaven is, namely, that it is the most perfect of all in the inmost heaven; in the middle heaven it is also perfect, but in a lower degree, and in the outmost heaven in a degree still lower; also that the form of one heaven has its permanent existence from another by means of influx from the Lord. But what communication by influx is cannot be understood unless it is known what degrees of height are, and how they differ from degrees of length and breadth. What these different degrees are may be seen above (n 38).
212. When it comes to the particulars of the form of heaven and how it proceeds and flows, this not even the angels can comprehend. Some conception of it can be gained from the form of all things in the human body, when this is scanned and investigated by an acute and wise man; for it has been shown above, in their respective chapters, that the entire heaven reflects a single man (see numbers 59-72) and that all things in man correspond to the heavens (numbers 87-102). How incomprehensible and inexplicable that form is is evident only in a general way from the nervous fibers, by which each part and all parts of the body are woven together. What these fibers are, and how they proceed and flow in the brain, the eye cannot at all perceive; for innumerable fibers are there so interwoven that taken together they appear like a soft continuous mass; and yet it is in accord with these that each thing and all things of the will and understanding flow with the utmost distinctness into acts. How again they interweave themselves in the body is clear from the various plexuses, such as those of the heart, the mesentery, and others; and also from the knots called ganglions, into which many fibers enter from every region and there intermingle, and when variously joined together go forth to their functions, and this again and again; besides like things in every viscus, member, organ, and muscle. Whoever examines these fibers and their many wonders with the eye of wisdom will be utterly bewildered. And yet the things seen with the eye are few, and those not seen are still more wonderful because they belong to an inner realm of nature. It is clearly evident that this form corresponds to the form of heaven, because all the workings of the understanding and the will are within it and are in accordance with it; for it is in accordance with this form that whatever a man wills passes spontaneously into act, and whatever he thinks spreads through the fibers from their beginnings even to their terminations, which is the source of sensations; and inasmuch as it is the form of thought and will, it is the form of intelligence and wisdom. Such is the form that corresponds to the form of heaven. And from this it can be known that such is the form in accordance with which every affection and thought of angels extends itself, and that so far as the angels are in that form they are in intelligence and wisdom. That this form of heaven is from the Divine Human of the Lord can be seen above (numbers 78-86). All this has been said to make clear also that the heavenly form is such that even as to its generals it can never be completely known, thus that it is incomprehensible even to the angels, as has been said above.
213. GOVERNMENTS IN HEAVEN.
As heaven is divided into societies, and the larger societies consist of some hundreds of thousands of angels (see number 50), and all within a society, although in like good, are not in like wisdom (see number 43), it must needs follow that governments exist there, since order must be observed, and all things of order must be guarded. But the governments in the heavens differ; they are of one sort in societies that constitute the Lord’s celestial kingdom, and of another sort in the societies that constitute His spiritual kingdom; they differ also in accordance with the functions of the several societies. Nevertheless, no other government than the government of mutual love is possible in the heavens, and the government of mutual love is heavenly government.
214. Government in the Lord’s celestial kingdom is called righteousness because all in that kingdom are in the good of love to the Lord from the Lord, and whatever is from that good is called righteous. Government there belongs to the Lord alone. He leads them and teaches them in the affairs of life. The truths that are called truths of judgment are written on their hearts; everyone knows them, perceives them, and sees them;[1] and in consequence matters of judgment there never come into question, but only matters of righteousness, which belong to the life. About these matters the less wise consult the more wise, and these consult the Lord and receive answers. Their heaven, that is, their inmost joy, is to live rightly from the Lord.
[1] The celestial angels do not think and speak from truths, as the spiritual angels do, because they have from the Lord a perception of all things of truth (see numbers 202, 597, 607, 784, 1121, 1384, 1398, 1442, 1919, 7680, 7877, 8780, 9277, 10336).
In respect to truths the celestial angels say, Yea, yea, or Nay, nay; but the spiritual angels reason about them whether they are true or not (see numbers 2715, 3246, 4448, 9166, 10786, where the Lord’s words,
Let your speech be Yea, yea, Nay, nay; what is beyond these is from evil (Matthew 5 verse 37). are explained).
215. In the Lord’s spiritual kingdom the government is called judgment; because those in that kingdom are in spiritual good, which is the good of charity towards the neighbor, and that good in its essence is truth;1 and truth pertains to judgment, as good pertains to righteousness.[2] These, too, are led by the Lord, but mediately (see number 208); and in consequence they have governors, few or many according to the need of the society in which they are. They also have laws according to which they live together. The governors administer all things in accordance with the laws, which they understand because they are wise, and in doubtful matters they are enlightened by the Lord.
[1] Those in the spiritual kingdom are in truths, and those in the celestial kingdom are in good (see numbers 863, 875, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596)
The good of the spiritual kingdom is the good of charity towards the neighbor and this good in its essence is truth (see numbers 8042, 10296).
[1] In the Word “righteousness” is predicated of good, and “Judgment” of truth therefore “to do righteousness and judgment” means good and truth (see numbers 2235, 9857).
“Great judgments” means the law of Divine order, thus Divine truths (see number 7206).
216. As government from good, which is the kind of government that exists in the Lord’s celestial kingdom, is called righteousness; and government from truth, which is the kind of government that exists in the Lord’s spiritual kingdom, is called judgment, so the terms “righteousness and judgment” are used in the Word when heaven and the church are treated of, “righteousness” signifying celestial good, and “judgment” spiritual good, which good, as has been said above, is in its essence truth, as in the following passages:
Of peace there shall be no end upon the throne of David and upon His kingdom, to establish it and to uphold it in judgment and in righteousness from henceforth and even to eternity (Isaiah 9 verse 7).
By “David” here the Lord is meant;[1] and by “His kingdom” heaven, as is evident from the following passage:
I will raise unto David a righteous Branch, and He shall reign as King, and shall deal intelligently and shall execute judgment and righteousness in the land (Jeremiah 23 verse 5).
Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and righteousness (Isaiah 33 verse 5).
“Zion” also means heaven and the church.[2]
I, Jehovah, doing judgment and righteousness on the earth, for in these things I delight (Jeremiah 9 verse 24).
I will betroth thee unto Me forever, and I will betroth thee unto Me in righteousness and judgment (Hosea 2 verse 19).
O Jehovah, in the heavens Thy righteousness is like the mountains of God, and Thy judgments are like the great deep (Psalm 36 verses 5, 6).
They ask of Me the judgments of righteousness, they long for an approach unto God (Isaiah 58 verse 2). So in other places.
[1] By “David” in the prophetic parts of the Word, the Lord is meant (see numbers 1888, 9954).
[2] In the Word “Zion” means the church, and specifically the celestial church (see numbers 2362, 9055).
217. In the Lord’s spiritual kingdom there are various forms of government, differing in different societies, the variety being in accord with the functions performed by the societies; and the functions of these are in accord with the functions of all things in man to which they correspond. That these are various is well known, the heart having one function, the lungs another, the liver another, the pancreas and spleen another, and each sensory organ another. As in the body these organs perform various services, so there are various services pertaining to the societies in the Greatest Man, which is heaven for the societies there correspond to these organs. That there is a correspondence of all things of heaven with all things of man may be seen in its own chapter above (numbers 87-102). But all these forms of government agree in this, that they look to the public good as their end, and in that good to the good of the individual.[1] And this is so because everyone in the whole heaven is under the auspices of the Lord, who loves all, and from Divine love ordains that there shall be a common good, from which each individual shall receive his own good. Each one, moreover, receives good according as he loves the common good; for so far as he loves the common good he loves all and everyone; and as that love is love of the Lord he is to that extent loved by the Lord, and good comes to him.
[1] Every man and every community, also one’s country and the church and in the universal sense the kingdom of the Lord, is a neighbor, and to do good to these from love of good in accordance with their state is to love the neighbor; that is, the neighbor is the good of these, which is the common good that must be consulted (numbers 6818-6824, 8123).
Civil good also, which is justice, is a neighbor (see numbers 2915, 4730, 8120-8123).
Therefore charity towards the neighbor extends itself to all things and each thing of the life of man; and loving good and doing good from love of good and truth, and also doing what is just from a love of what is just in every function and in every work, is loving the neighbor (see numbers 2417, 8121-8124).
218. From all this it can be seen what the governors there are, namely, that they are such as are preeminent in love and wisdom, and therefore desire the good of all, and from wisdom know how to provide for the realization of that good. Such governors do not domineer or dictate, but they minister and serve (to serve meaning to do good to others from a love of the good, and to minister meaning to see to it that the good is done); nor do they make themselves greater than others, but less, for they put the good of society and of the neighbor in the first place, and put their own good last; and whatever is in the first place is greater and what is last is less. Nevertheless, the rulers have honor and glory; they dwell in the midst of the society, in higher position than the rest, and also in magnificent palaces; and this glory and honor they accept not for the sake of themselves but for the sake of obedience; for all there know that they have this honor and glory from the Lord, and on that account should be obeyed. This is what is meant by the Lord’s words to His disciples
Whosoever would become great among you let him be your minister; and whosoever would be first among you let him be your servant; as the Son of man came not to be ministered unto but to minister (Matthew 20 verses 27, 28).
He that is greatest among you let him be as the least, and he that is chief as he that doth minister (Luke 22 verse 26).
[/read]