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.
{Footnote 1} In the Word places and spaces signify states (n.
2625, 2837, 3356, 3387, 7381, 10580); from experience (n. 1274,
1277, 1376-1381, 4321, 4882, 10146, 10580). Distance signifies
difference of state of life (n. 9104, 9967). In the spiritual
world movements and changes of place are changes of the state
of life, because they originate in these (n. 1273-1275, 1377,
3356, 9440). The same is true of journeyings (n. 9440, 10734);
illustrated by experience (n. 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 (n. 3335, 4554, 4585,
4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557). To go
with the Lord means to live with Him (n. 10567).
{Footnote 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 (n. 9440, 9967, 10734). What it
is to be "led by the spirit to another place" (n. 1884).
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.
{Footnote 1} Places and spaces are presented to the sight in
accordance with the states of the interiors of angels and
spirits (n. 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 n. 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 n. 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 (21:16).
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 31:8).
Out of straitness I called upon Jah; He answereth me in a
broad place (Psalm 118:5). Besides other passages (as in
Isaiah 8:8; and in Habakkuk 1:6). 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}
{Footnote 1} In the Word length signifies good (n. 1613, 9487).
"Breadth" signifies truth (n. 1613, 3433, 3434, 4482, 9487,
10179). Height signifies good and truth in respect to their
degrees (n. 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.
{Footnote 1} The conjunction and presence of the Lord with the
angels is according to their reception of love and charity from
Him (n. 290, 681, 1954, 2658, 2886, 2888, 2889, 3001,
3741-3743, 4318 4319, 4524, 7211, 9128).
200. XXIII. 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 (n. 72); that
consequently each society is a heaven in a lesser form, and each
angel in the least form (n. 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 (n. 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 (n. 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 (n. 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}
{Footnote 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 (n. 3038, 7211, 9128, 9338, 10125,
10151, 10157). Concerning the heavenly form (n. 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}
{Footnote 1} The form of heaven is a form in accordance with
the Divine order (n. 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, n. 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}
{Footnote 1} Divine truths are the laws of order (n. 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 (n. 4839, 6605, 6626). All things
of Divine order are gathered up in man and he is from creation
Divine order in form (n. 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 (n. 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 (n. 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 (n. 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 (n. 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}
{Footnote 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 (n.
8794, 8797). Thoughts and affections have such extension (n.
2470, 6598-6613). They are united and separated in accordance
with the ruling affections (n. 4111).
{Footnote 2} There is only one Life, from which all, both in
heaven and in the world, live (n. 1954, 2021, 2536, 2658,
2886-2889, 3001, 3484, 3742, 5847, 6467). That life is from the
Lord above (n. 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 (n. 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
(n. 3472, 4320). For this reason life appears to be in man, and
not flowing in (n. 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 (n. 6469). The evil are
unwilling to be convinced that life flows in (n. 3743). Life
from the Lord flows in also with the evil (n. 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
(n. 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}
{Footnote 1} Thought pours itself into societies of spirits and
of angels round about (n. 6600-6605). Still it does not move or
disturb the thoughts of the societies (n. 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.
{Footnote 1} Good recognizes its truth, and truth its good (n.
2429, 3101, 3102, 3161, 3179, 3180, 4358, 5704, 5835, 9637). In
this way good and truth are conjoined (n. 3834, 4096, 4097,
4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530,
9258, 10555). This is effected by influx from heaven (n. 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 (n. 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 (n. 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,
n. 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 (24:17, 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 (17:31, 32).
{Footnote 1} There is direct influx from the Lord and mediate
influx through heaven (n. 6063, 6307, 6472, 9682, 9683). There
is a direct influx of the Lord into the minutest parts of all
things (n. 6058, 6474-6478, 8717, 8728). Of the mediate influx
of the Lord through the heavens (n. 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 n. 59-72) and that
all things in man correspond to the heavens (n. 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 (n.
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.