Every
man whatever, who has not destroyed his rational mind and no longer
receives therein the heavenly influx, and, so, [every man] who does not
acknowledge nature as God, has the idea of a human concerning the Divine.
This was attested, through much experience, by those in the other life.
This Divine Human is nowhere else than in the Lord. Let who pleases think
where else the Divine Human could be. The Lord also plainly teaches that
He who sees Him sees the Father, and that He is in the Father and the
Father in Him and that the Father and He are one. The learned do not know
what the soul is; whether it is anything, or whether only a vital [spark],
or whether it is the cogitative [function] in a sort of trial [condition];
whether it is there in the body, or elsewhere; when, yet, the soul is the
man himself, and wholly in a human form, and the body is adjoined thereto
(everywhere according to its functions in a gross world. Hence are the
vagaries of the learned. The simple, on the other hand, know that their
soul is in the body; consequently, they have no doubts about a life after
death).
Another
thing is, that the thoughts and wisdom of the angels are according to the
form of heaven, and their affections according to the changes of state
there; for, were not the form of heaven perfect, no one could think, still
less be wise, because every thought has extension into the societies of
another heaven, [these societies] being arranged according to the form of
heaven. The form of heaven, in general, relates to man; for it corresponds
to each thing with man, as has been shown; [to wit], ((that, first, all
things of the whole body, from the highest to the lowest and from the
inmost to the outmost, are organic forms, completely [adapted] for the
reception of the life of faith from love; and so much as there is of
Divine love in man from God, so far are his organs receptions of life,
consequently, so far are they living. This is most perfectly the case in
the Lord, inasmuch as the Divine Love Itself which was the Esse of His
life, formed the body after its likeness, thus to its reception, even to
such a degree as that all the [organs] should be forms of Divine Love;
and, since the body was made Divine they are the Divine Love. Nothing
there is closed, as infinites; but all things are formed according to the
idea of an infinite heaven. [It was also shown] that, in the generating of
men, there is a likeness of the father, from the conception from the
father, thus from the soul, which is the esse of life; this [esse] imparts
its own to the body, and makes it a likeness of itself; for the body is
the existere of life from the esse of life. Second, that men are not aware
that the whole body is the form of its love - which is known in the
heavens. Nor do they know how the Lord, although a man and not a spirit,
entered through closed doors. Third, that there is not one God when there
are three persons. Fourth, that men say that He is omnipresent, even as to
the human, as in the Holy Supper. Fifth, they believe that they shall rise
as to the body; for they know nothing as to what quality those in the
other life are, to wit, in a body and in all things of the body. They do
not know what the soul is, and what the body!)) That the Divine is Human
in heaven, is a fundamental of wisdom, because of thought; for [that] idea
is the primitive one of the universal heaven. Wherefore he who is not in
it cannot be in angelic wisdom. Hence, also, it is evident, that the Lord
as to the Divine Human is the all of heaven and the all of the wisdom of
the angels there.
It
shall be added, in the third place, that the Divine in heaven must have
been the Divine Human, before the Coming of the Lord - as is clear from
correspondences; wherefore, everything proceeding from the Divine was then
in the Human form, so that that form must have been the existere of
Infinite Love from the esse of love; and, because it was of love, and the
Divine is the Infinite of power, or omnipotence, therefore it also
follows, necessarily, that, at length, it so came to pass that it [the
Divine] put on the human, actually. These things are written by influx out
of heaven, from the wisdom of the angels there.
By
means of the Divine Human of the Lord order was restored even to the
ultimate of life, which is the sensual; for successive Divine order
perished in ultimates, thus the Divine in the ultimate: this has been
restored by the Lord, so that thus the Divine could reach even to that.
When I spoke with the angels, I perceived, from their inflowing idea, that
there never could have been a Divine creating all things, unless it were a
one - not divided into three equal essences, but into three successive
essences, which are the Father, Son, and Holy Spirit, and these in one
Person. It was also perceived that the Divine Itself, which is the first
essence, must have been Man in endeavor, or in course of becoming - fieri
- whence it was as it were man, thus man reflexively; and that the second
essence is Man born, and essentially from the first; and the third essence
in successive order, is Man proceeding, which is the whole heaven; and, if
it is named, it may be called the Holy Spirit, since it is from the Lord
there, and in the Church thence. It may also be confirmed from the fact
that the body is the existere of life from the soul, which is the
esse of
life - as is done among spirits. It may be confirmed from the creed of
Athanasius. Those from the Christian world who, from principles taken up
and confirmed in the world, deny the Lord, have scarcely any life; they
are completely silly. ...
