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生死輪迴〈二〉
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29. V. THERE ARE THREE HEAVENS.

There are three heavens, entirely distinct from each other, an inmost or third, a middle or second, and an outmost or first. These have a like order and relation to each other as the highest part of man, or his head, the middle part, or body, and the lowest, or feet; or as the upper, the middle, and the lower stories of a house. In the same order is the Divine that goes forth and descends from the Lord; consequently heaven, from the necessity of order, is threefold.

30. The interiors of man, which belong to his mind and disposition, are also in like order. He has an inmost, a middle, and an outmost part; for when man was created all things of Divine order were brought together in him, so that he became Divine order in form, and consequently a heaven in miniature.{1} For this reason also man, as regards his interiors, has communication with the heavens and comes after death among the angels, either among those of the inmost, or of the middle, or of the outmost heaven, in accordance with his reception of Divine good and truth from the Lord during his life in the world.

{Footnote 1} All things of Divine order are brought together in man, and by creation man is Divine order in form (n. 3628, 4219, 4220, 4223, 4523, 4524, 5114, 5168, 6013, 6057, 6605, 6626, 9706, 10156, 10472). In man the internal man was formed after the image of heaven, and the external after the image of the world, and this is why man was called by the ancients a microcosm (n. 3628, 4523, 5115, 6013, 6057, 9279, 9706, 10156, 10472). Thus man is respect to his interiors is by creation a heaven in least form after the image of the greatest; and such also man becomes when he has been created anew or regenerated by the Lord (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632).

31. The Divine that flows in from the Lord and is received in the third or inmost heaven is called celestial, and in consequence the angels there are called celestial angels; the Divine that flows in from the Lord and is received in the second or middle heaven is called spiritual, and in consequence the angels there are called spiritual angels; while the Divine that flows in from the Lord and is received in the outmost or first heaven is called natural; but as the natural of that heaven is not like the natural of the world, but has the spiritual and the celestial within it, that heaven is called the spiritual-natural and the celestial-natural, and in consequence the angels there are called spiritual-natural and celestial-natural.{1} Those who receive influx from the middle or second heaven, which is the spiritual heaven, are called spiritual-natural; and those who receive influx from the third or inmost heaven, which is the celestial heaven, are called celestial-natural. The spiritual-natural angels and the celestial-natural angels are distinct from each other; nevertheless they constitute one heaven, because they are in one degree.

{Footnote 1} There are three heavens, inmost, middle, and outmost, or third, second, and first (n. 684 9594, 10270). Goods therein also follow in triple order (n. 4938, 4939, 9992, 10005, 10017). The good of the inmost or third heaven is called celestial, the good of the middle or second is called spiritual, and the good of the outmost or first, spiritual-natural (n. 4279, 4286, 4938, 4939, 9992, 10005, 10017, 10068).

32. In each heaven there is an internal and an external; those in the internal are called there internal angels, while those in the external are called external angels. The internal and the external in the heavens, or in each heaven, hold the same relation as the voluntary and intellectual in man-the internal corresponding to the voluntary, and the external to the intellectual. Everything voluntary has its intellectual; one cannot exist without the other. The voluntary may be compared to a flame and the intellectual to the light therefrom.

33. Let it be clearly understood that with the angels it is the interiors that cause them to be in one heaven or another; for as their interiors are more open to the Lord they are in a more interior heaven. There are three degrees of interiors in each angel and spirit, and also in man. Those in whom the third degree is opened are in the inmost heaven. Those in whom the second degree is opened, or only the first, are in the middle or in the outmost heaven. The interiors are opened by reception of Divine good and Divine truth. Those who are affected by Divine truths and admit them at once into the life, thus into the will and into action therefrom, are in the inmost or third heaven, and have their place there in accordance with their reception of good from affection for truth. Those who do not admit truths at once into the will but into the memory, and thence into the understanding, and from the understanding will and do them, are in the middle or second heaven. But those who live morally and who believe in a Divine, and who care very little about being taught, are in the outmost or first heaven.{1} From this it is clear that the states of the interiors are what make heaven, and that heaven is within everyone, and not outside of him; as the Lord teaches when He says:

The kingdom of God cometh not with observation, neither shall they say, Lo here, or Lo there; for behold the kingdom of God ye have within you (Luke 17:20, 21).

{Footnote 1} There are as many degrees of life in man as there are heavens, and these are opened after death in accordance with his life (n. 3747, 9594). Heaven is in man (n. 3884). Therefore he that has received heaven into himself in the world, comes into heaven after death (n. 10717).

34. Furthermore, all perfection increases towards interiors and decreases towards exteriors, since interiors are nearer to the Divine, and are in themselves pure, while exteriors are more remote from the Divine and are in themselves grosser.{1} Intelligence, wisdom, love, everything good and the resulting happiness, are what constitute angelic perfection; but not happiness apart from these, for such happiness is external and not internal. Because in the angels of the inmost heaven the interiors have been opened in the third degree their perfection immeasurably surpasses the perfection of angels in the middle heaven, whose interiors have been opened in the second degree. So the perfection of these angels exceeds in like measure the perfection of angels of the outmost heaven.

{Footnote 1} Interiors are more perfect because nearer to the Divine (n. 3405, 5146, 5147). In the internal there are thousands and thousands of things that appear in the external as one general thing (n. 5707). As far as man is raised from externals towards interiors, so far he comes into light and thus into intelligence and the elevation is like rising out of a cloud into clearness (n. 4598, 6183, 6313).

35. Because of this distinction an angel of one heaven cannot go among the angels of another heaven, that is, no one can ascend from a lower heaven and no one can descend from a higher heaven. One ascending from a lower heaven is seized with a distress even to anguish, and is unable to see those who are there, still less to talk with them; while one descending from a higher heaven is deprived of his wisdom, stammers in his speech, and is in despair. There were some from the outmost heaven who had not yet been taught that the interiors of angels are what constitute heaven, and who believed that they might come into a higher heavenly happiness by simply gaining access to a heaven where higher angels are. These were permitted to enter among such angels. But when they were there they could see no one, however much they searched, although there was a great multitude present; for the interiors of the newcomers not having been opened in the same degree as the interiors of the angels there, their sight was not so opened. Presently they were seized with such anguish of heart that they scarcely knew whether they were alive or not. Therefore they hastily betook themselves to the heaven from which they came, glad to get back among their like, and pledging themselves that they would no longer covet higher things than were in agreement with their life. Again, I have seen some let down from a higher heaven; and these were deprived of their wisdom until they no longer knew what their own heaven was. It is otherwise when, as is often done, angels are raised up by the Lord out of a lower heaven into a higher that they may behold its glory; for then they are prepared beforehand, and are encompassed by intermediate angels, through whom they have communication with those they come among. From all this it is plain that the three heavens are entirely distinct from each other.

36. Those, however, who are in the same heaven can affiliate with any who are there; but the delights of such affiliation are measured by the kinships of good they have come into; of which more will be said in the following chapters.

37. But although the heavens are so distinct that there can be no companionship between the angels of one heaven and the angels of another, still the Lord joins all the heavens together by both direct and mediate influx-direct from Himself into all the heavens, and mediate from one heaven into another.{1} He thus makes the three heavens to be one, and all to be in such connection from the First to the Last that nothing unconnected is possible. Whatever is not connected through intermediates with the First can have no permanent existence, but is dissipated and becomes nothing.{2}

{Footnote 1} Influx from the Lord is direct from Himself and also mediate through on heaven into another, and in like manner into man's interiors (n. 6063, 6307, 6472, 9682, 9683). Direct influx of the Divine from the Lord (n. 6058, 6474-6478, 8717, 8728). Mediate influx through the spiritual world into the natural world (n. 4067, 6982, 6985, 6996).

{Footnote 2} All things spring from things prior to themselves, thus from a First, and in like inner subsist, because subsistence is unceasing springing forth; therefore nothing unconnected is possible (n. 3626-3628, 3648, 4523, 4524, 6040, 6056).

38. Only he who knows how degrees are related to Divine order can comprehend how the heavens are distinct, or even what is meant by the internal and the external man. Most men in the world have no other idea of what is interior and what is exterior, or of what is higher and what is lower, than as something continuous, or coherent by continuity, from purer to grosser. But the relation of what is interior to what is exterior is discrete, not continuous. Degrees are of two kinds, those that are continuous and those that are not. Continuous degrees are related like the degrees of the waning of a light from its bright blaze to darkness, or like the degrees of the decrease of vision from objects in the light to those in the shade, or like degrees of purity in the atmosphere from bottom to top. These degrees are determined by distance. [2] On the other hand, degrees that are not continuous, but discrete, are distinguished like prior and posterior, like cause and effect, and like what produces and what is produced. Whoever looks into the matter will see that in each thing and all things in the whole world, whatever they are, there are such degrees of producing and compounding, that is, from one a second, and from that a third, and so on. [3] Until one has acquired for himself a perception of these degrees he cannot possibly understand the differences between the heavens, nor between the interior and exterior faculties of man, nor the differences between the spiritual world and the natural world, nor between the spirit of man and his body. So neither can he understand the nature and source of correspondences and representations, or the nature of influx. Sensual men do not apprehend these differences, for they make increase and decrease, even according to these degrees, to be continuous, and are therefore unable to conceive of what is spiritual otherwise than as a purer natural. And in consequence they remain outside of and a great way off from intelligence.{1}

{Footnote 1} Things interior and things exterior are not continuous but distinct and discrete according to degrees, and each degree has its bounds (n. 3691, 5114, 5145, 8603, 10099). One thing is formed from another, and the things so formed are not continuously purer and grosser (n. 6326, 6465). Until the difference between what is interior and what is exterior according to such degrees is perceived, neither the internal and external man nor the interior and exterior heavens can be clearly understood (n. 5146, 6465, 10099, 10181).

39. Finally, a certain arcanum respecting the angels of the three heavens, which has not hitherto come into any one's mind, because degrees have not been understood, may be related. In every angel and also in every man there is an inmost or highest degree, or an inmost or highest something, into which the Divine of the Lord primarily or proximately flows, and from which it disposes the other interiors in him that follow in accordance with the degrees of order. This inmost or highest degree may be called the entrance of the Lord to the angel or man, and His veriest dwelling-place in them. It is by virtue of this inmost or highest that a man is a man, and is distinguished from irrational animals, for these do not have it. From this it is that man, unlike the animals, is capable, in respect to all his interiors which pertain to his mind and disposition, of being raised up by the Lord to Himself, of believing in the Lord, of being moved by love to the Lord, and thereby beholding Him, and of receiving intelligence and wisdom, and speaking from reason. Also, it is by virtue of this that he lives to eternity. But what is arranged and provided by the Lord in this inmost does not distinctly flow into the perception of any angel, because it is above his thought and transcends his wisdom.

40. These now are the general truths respecting the three heavens; but in what follows each heaven will be particularly treated of.

41. VI. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES.

The angels of each heaven are not together in one place, but are divided into larger and smaller societies in accordance with the differences of good of love and of faith in which they are, those who are in like good forming a single society. Goods in the heavens are in infinite variety, and each angel is as it were his own good.{1}

{Footnote 1} There is infinite variety, and never any thing the same with any other (n. 7236, 9002). So in the heavens there is infinite variety (n. 684, 690, 3744, 5598, 7236). Varieties in the heavens, which are infinite, are varieties of good (n. 3744, 4005, 7236, 7833, 7836, 9002). These varieties exist through truths, which are manifold from which is each one's good (n. 3470, 3804, 4149, 6917, 7236). It is because of this that all the societies in the heavens, and all angels in a society, are distinct from each other (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 836). Nevertheless they all make one through love from the Lord (n. 457, 3986).

42. Moreover, the angelic societies in the heavens are at a distance from each other as their goods differ in general and in particular. For in the spiritual world the only ground of distance is difference in the state of interiors, thus in the heavens difference in the states of love, those who differ much being far apart, and those who differ but little being but little apart, and likeness causing them to be together.{1}

{Footnote 1} All the societies of heaven have a constant position in accordance with the differences of their state of life, thus in accordance with the differences of love and faith (n. 1274, 3638, 3639). Wonderful things in the other life, that is, in the spiritual world, respecting distance, situation, place space and time (n. 1273-1277).

43. All who are in the same society are arranged in like manner in respect to each other; those who are more perfect, that is, who excel in good, thus in love, wisdom, and intelligence, being in the middle; those who are less pre-eminent being round about at a distance in accordance with the decrease of their perfection. The arrangement is like light diminishing from the middle to the circumference, those who are in the middle being in the greatest light, and those towards the circumference in less and less.

44. Like are drawn spontaneously as it were to their like; for with their like they are as if with their own and at home, but with others they are as if with strangers and abroad; also when with their like they are in their freedom, and consequently in every delight of life.

45. All this makes clear that all in the heavens are affiliated by good, and are distinguished according to the quality of the good. Nevertheless it is not the angels who thus affiliate themselves, but the Lord, from whom the good is. The Lord leads them, conjoins and separates them, and preserves them in freedom proportionate to their good. Thus He holds everyone in the life of his love and faith, of his intelligence and wisdom, and the resulting happiness.{1}

{Footnote 1} All freedom pertains to love and affection, since what a man loves, that he does freely (n. 2870, 3158, 8987, 8990, 9555, 9591). Because freedom pertains to love everyone's life and delight is therefrom (n. 2873). Nothing appears as one's own, except what is from his freedom (n. 2880). The veriest freedom is to be led by the Lord, because one is thus led by the love of good and truth (n. 892, 905, 2872, 2886, 2890-2892, 9096, 9586-9591).

46. Again, all who are in like good, even though they have never seen each other before, know each other, just as men in the world do their kinsmen, near relations, and friends; and for the reason that in the other life there are none but spiritual kinships, relationships, and friendships, thus such as spring from love and faith.{1} This it has sometimes been granted me to see, when I have been in the spirit, and thus withdrawn from the body, and in the society of angels. Some of those I then saw seemed as if I had known them from childhood, but others as if not known at all. Those whom I seemed to have known from childhood were such as were in a state similar to that of my spirit; but those who seemed unknown were in a dissimilar state.

{Footnote 1} All nearness, relationship, connections, and as it were ties of blood, in heaven are from good and in accordance with its agreements and differences (n. 685, 917, 1394, 2739, 3612, 3815, 4121).

47. All who form the same angelic society resemble each other in countenance in a general way, but not in particulars. How these general resemblances are related to differences in particulars can in some measure be seen from like things in the world. It is well known that with every race there is a certain general resemblance of face and eyes, by which it is known and distinguished from all other races. This is still more true of different families. In the heavens this is much more fully the case, because there all the interior affections appear in and shine forth from the face, for there the face is the external and representative form of those affections. No one there can have any other face than that of his own affection. It was also shown how this general likeness is varied in particulars with individuals in the same society. A face like an angel's appeared to me, and this was varied in accordance with such affections for good and truth as are in those who belong to a single society. These changes went on for a long time, and I noticed that the same face in general continued as a ground work, all besides being what was derived and produced from that. Thus by means of this face the affections of the whole society were exhibited, whereby the faces of those in it are varied. For, as has been said above, the faces of angels are the forms of their interiors, thus of the affections that belong to their love and faith.

48. From this it also comes to pass that an angel who excels in wisdom instantly sees the quality of another from his face. In heaven no one can conceal his interiors by his expression, or feign, or really deceive and mislead by craft or hypocrisy. There are hypocrites who are experts in disguising their interiors and fashioning their exteriors into the form of that good in which those are who belong to a society, and who thus make themselves appear angels of light; and these sometimes insinuate themselves into a society; but they cannot stay there long, for they begin to suffer inward pain and torture, to grow livid in the face, and to become as it were lifeless. These changes arise from the contrariety of the life that flows in and affects them. Therefore they quickly cast themselves down into hell where their like are, and no longer want to ascend. These are such as are meant by the man found among the invited guests at the feast not clothed with a wedding garment, who was cast out into outer darkness (Matt. 22:11, seq.).

49. All the societies of heaven have communication with one another, though not by open interaction; for few go out of their own society into another, since going out of their own society is like going away from themselves or from their own life, and passing into another life which is less congenial. But all the societies communicate by an extension of the sphere that goes forth from the life of each. This sphere of the life is the sphere of the affections of love and faith. This sphere extends itself far and wide into the surrounding societies, and farther and wider in proportion as the affections are the more interior and perfect.{1} In the measure of that extension do the angels have intelligence and wisdom. Those that are in the inmost heaven and in the middle of it have extension into the entire heavens; thus there is a sharing of all in heaven with each one, and of each one with all.{2} But this extension will be considered more fully hereafter, where the form of heaven in accord with which the angelic societies are arranged, and also the wisdom and intelligence of angels, will be treated of, for in accordance with that form all extension of affections and thoughts proceeds.

{Footnote 1} A spiritual sphere, which is the sphere of life flows out from every man, spirit, and angel, and encompasses them (n. 4464, 5179, 7454, 5630). It flows forth from the life of their affection and thought (n. 2459, 4464, 6206). These spheres extend themselves far into angelic societies in accordance with the quality and quantity of their good (n. 6598-6612, 8063, 5794, 5797).

{Footnote 2} In the heavens a sharing of all goods is possible because heavenly love shares with another everything that is its own (n. 549, 550, 1390, 1391, 1399, 10130, 10723).

50. It has been said above that in the heavens there are larger and smaller societies. The larger consist of myriads of angels, the smaller of some thousands, and the least of some hundreds. There are also some that dwell apart, house by house as it were, and family by family. Although these live in this scattered way, they are arranged in order like those who live in societies, the wiser in the middle and the more simple in the borders. Such are more closely under the Divine auspices of the Lord, and are the best of the angels.

51. VII. EACH SOCIETY IS A HEAVEN IN A SMALLER FORM, AND EACH ANGEL IN THE SMALLEST FORM.

Each society is a heaven in a smaller form, and each angel in the smallest form, because it is the good of love and of faith that makes heaven, and this good is in each society of heaven and in each angel of a society. It does not matter that this good everywhere differs and varies, it is still the good of heaven; and there is no difference except that heaven has one quality here and another there. So when any one is raised up into any society of heaven he is said to come into heaven; and those who are there are said to be in heaven, and each one in his own. This is known to all in the other life; consequently those standing outside of or beneath heaven, when they see at a distance companies of angels, say that heaven is in this or that place. It is comparatively like civil and military officers and attendants in a royal palace or castle, who, although dwelling apart in their own quarters or chambers above and below, are yet in the same palace or castle, each in his own position in the royal service. This makes evident the meaning of the Lord's words, that:

In His Father's house are many abiding places (John 14:2);

also what is meant by the dwelling-places of heaven, and the heavens of heavens, in the prophets.

52. That each society is a heaven in a smaller form can be seen from this also, that each society there has a heavenly form like that of heaven as a whole. In the whole heavens those who are superior to the rest are in the middle, with the less excellent round about in a decreasing order even to the borders (as stated in a preceding chapter, n. 43). It can be seen also from this, that the Lord directs all in the whole heaven as if they were a single angel; and the same is true of all in each society; and as a consequence an entire angelic society sometimes appears in angelic form like a single angel, as I have been permitted by the Lord to see. Moreover, when the Lord appears in the midst of the angels He does not appear as one surrounded by many, but the appearance is as a one, in an angelic form. This is why the Lord is called "an angel" in the Word, and why an entire society is so called. "Michael," "Gabriel," and "Raphael" are no other than angelic societies so named from their function.{1}

{Footnote 1} In the Word the Lord is called an angel (n. 6280, 6831, 8192, 9303). A whole angelic society is called an angel, and Michael and Raphael are angelic societies, so called from their functions (n. 8192). The societies of heaven and the angels have no names, but are distinguished by the quality of their good, and by the idea of it (n. 1705, 1754).

53. As an entire society is a heaven in a smaller form, so an angel is a heaven in the smallest form. For heaven is not outside of the angel, but is within him, since the interior things which belong to his mind are arranged into the form of heaven, thus for the reception of all things of heaven that are outside of him. These also he receives according to the quality of the good that is in him from the Lord. It is from this that an angel is a heaven.

54. It can in no sense be said that heaven is outside of any one; it is within him. For it is in accordance with the heaven that is within him that each angel receives the heaven that is outside of him. This makes clear how greatly misled is he who believes that to come into heaven is simply to be taken up among angels, without regard to what one's interior life may be, thus that heaven is granted to each one by mercy apart from means;{1} when, in fact, unless heaven is within one, nothing of the heaven that is outside can flow in and be received. There are many spirits who have this idea. Because of this belief they have been taken up into heaven; but when they came there, because their interior life was contrary to the angelic life, their intellectual faculties began to be blinded until they became like fools; and they began to be tortured in their voluntary faculties until they became like madmen. In a word, if those that have lived wickedly come into heaven they gasp for breath and writhe about, like fishes out of water in the air, or like animals in ether in an airpump when the air has been exhausted. From this it can be seen that heaven is not outside of a man, but within him.{2}

{Footnote 1} Heaven is not granted from mercy apart from means, but in accordance with the life; yet everything of the life by which man is led to heaven by the Lord belongs to mercy; this is what is meant by mercy (n. 5057, 10659). If heaven were granted from mercy apart from means it would be granted to all (n. 2401). About some evil spirits cast down from heaven who believed that heaven was granted to everyone from mercy apart from means (n. 4226).

{Footnote 2} Heaven is in man (n. 3884).

55. As everyone receives the heaven that is outside of him in accordance with the quality of the heaven that is within him, so in like manner does everyone receive the Lord, since it is the Divine of the Lord that makes heaven. And for this reason when the Lord becomes manifestly present in any society His appearance there is in accord with the quality of the good in which the society is, thus not the same in one society as in another. This diversity is not in the Lord; it is in the angels who behold Him from their own good, and thus in accordance with their good. And they are affected by His appearance in accordance with the quality of their love, those who love Him inmostly being inmostly affected, and those who love Him less being less affected; while the evil who are outside of heaven are tortured by His presence. When the Lord is seen in any society He is seen as an angel, but is distinguished from others by the Divine that shines through.

56. Again, heaven is where the Lord is acknowledged, believed in, and loved. Variety in worship of the Lord from the variety of good in different societies is not harmful, but beneficial, for the perfection of heaven is therefrom. This can scarcely be made clear to the comprehension without employing terms that are in common use in the learned world, and showing by means of these how unity, that it may be perfect, must be formed from variety. Every whole exists from various parts, since a whole without constituents is not anything; it has no form, and therefore no quality. But when a whole exists from various parts, and the various parts are in a perfect form, in which each attaches itself like a congenial friend to another in series, then the quality is perfect. So heaven is a whole from various parts arranged in a most perfect form, for the heavenly form is the most perfect of all forms. That this is the ground of all perfection is evident from the nature of all beauty, agreeableness and delight, by which the senses and the mind are affected; for these qualities spring and flow from no other source than the concert and harmony of many concordant and congenial parts, either coexisting in order or following in order, and never from a whole without many parts. From this is the saying that variety gives delight; and the nature of variety, as is known, is what determines the delight. From all this it can be seen as in a mirror how perfection comes from variety even in heaven. For from the things that exist in the natural world the things of the spiritual world can be seen as in a mirror.{1}

{Footnote 1} Every whole is from the harmony and concert of many parts. Otherwise it has no quality (n. 457). From this the entire heaven is a whole (n. 457). And for the reason that all there have regard to one end, which is the Lord (n. 9828).

57. What has been said of heaven may be said also of the church, for the church is the Lord's heaven on earth. There are also many churches, each one of which is called a church, and so far as the good of love and faith reigns therein is a church. Here, too, the Lord out of various parts forms a unity, that is, one church out of many churches.{1} And the like may be said of the man of the church in particular that is said of the church in general, namely, that the church is within man and not outside of him; and that every man is a church in whom the Lord is present in the good of love and of faith.{2} Again, the same may be said of a man that has the church in him as of an angel that has heaven in him, namely, that he is a church in the smallest form, as an angel is a heaven in the smallest form; and furthermore that a man that has the church in him, equally with an angel, is a heaven. For man was created that he might come into heaven and become an angel; consequently he that has good from the Lord is a man-angel.{3} What man has in common with an angel and what he has in contrast with angels may be mentioned. It is granted to man, equally with the angel, to have his interiors conformed to the image of heaven, and to become, so far as he is in the good of love and faith, an image of heaven. But it is granted to man and not to angels to have his exteriors conform to the image of the world; and so far as he is in good to have the world in him subordinated to heaven and made to serve heaven.{4} And then the Lord is present in him both in the world and in heaven just as if he were in his heaven. For the Lord is in His Divine order in both worlds, since God is order.{5}

{Footnote 1} If good were the characteristic and essential of the church, and not truth apart from good, the church would be one (n. 1255, 1316, 2952, 3267, 3445, 3451. 3452). From good all churches make one church before the Lord (n. 7396, 9276).

{Footnote 2} The church is in man, and not outside of him, and the church in general is made up of men that have the church in them (n. 3884 [6637]).

{Footnote 3} A man who is a church is a heaven in the smallest form after the image of the greatest, because his interiors, which belong to his mind, are arranged after the form of heaven, and consequently for reception of all things of heaven (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057 9279, 9632).

{Footnote 4} Man has an internal and an external; hid internal is formed by creation after the image of heaven, and his external after the image of the world; and for this reason man was called by the ancients a microcosm (n. 3628, 4523, 4524, 5115, 5368, 6013, 6057, 9279, 9706, 10156, 10472). Therefore man was created to have the world in him serve heaven, and this takes place with the good; but it is the reverse with the evil, in whom heaven serves the world (n. 9278, 9283).

{Footnote 5} The Lord is order, since the Divine good and truth that go forth from the Lord make order (n. 1728, 1919, 2011, 2258, 5110, 5703, 8988, 10336, 10619). Divine truths are laws of order (n. 2447, 7995). So far as a man lives according to order, that is, so far as he lives in good in accordance with Divine truths, he is a man, and the church and heaven are in him (n. 4839, 6605, 8513, [8547]).

58. Finally it should be said that he who has heaven in himself has it not only in the largest or most general things pertaining to him but also in every least or particular thing, and that these least things repeat in an image the greatest. This comes from the fact that everyone is his own love, and is such as his ruling love is. That which reigns flows into the particulars and arranges them, and every where induces a likeness of itself.{1} In the heavens love to the Lord is the ruling love, for there the Lord is loved above all things. Hence the Lord there is the All-in-all, flowing into all and each, arranging them, clothing them with a likeness of Himself, and making it to be heaven wherever He is. This is what makes an angel to be a heaven in the smallest form, a society to be a heaven in a larger form, and all the societies taken together a heaven in the largest form. That the Divine of the Lord is what makes heaven, and that He is the All-in-all, may be seen above (n. 7-12).

{Footnote 1} The ruling or dominant love with everyone is in each thing and all things of his life, thus in each thing and all things of his thought and will (n. 6159, 7648, 8067, 8853). Man is such as is the ruling quality of his life (n. 987, 1040, 1568, 3570, 6571, 6935, 6938, 8853-8858, 10076, 10109, 10110, 10284). When love and faith rule they are in all the particulars of man's life, although he does not know it (n. 8854, 8864, 8865).

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