Capítulo 1 (EL CIELO): El Dios del Cielo es el Señor

2. Lo primero será saber quien es el Dios del cielo, puesto que de ello dependen las demás cosas. En el cielo entero sólo el Señor es reconocido por Dios del cielo y ningún otro. Allí dicen, como Él mismo enseñó:

Que Él es uno con el Padre; que el Padre es en Él y Él en el Padre; que quien ve a Él, ve al Padre y que todo lo Santo procede de Él (Juan 10:30, 38; 14:9-11; 16:13-15).

He hablado varias veces con los ángeles sobre este particular, y siempre han dicho, que en el cielo no se puede partir lo Divino en tres, porque saben y sienten que la Divinidad es única, y que es única en el Señor. También han dicho, que los de la iglesia que llegan del mundo, teniendo la idea de tres Divinidades (Divinas Personas), no pueden ser admitidos en el cielo, puesto que su pensamiento pasa continuamente de uno a otro, y allí no es permitido pensar tres y decir uno; porque cada uno en el cielo habla por el pensamiento, siendo así que allí el hablar es pensar, o sea el pensar es hablar, por lo cual los que en el mundo han dividido la Divinidad en tres, formándose separada idea de cada uno, y no habiéndolos reunido y concentrado en el Señor, no pueden ser recibidos, porque en el cielo tiene lugar una comunicación de todo pensamiento; por lo cual si allí entrase alguien que pensara tres y dijera uno, sería en seguida descubierto y rechazado. Pero hay que saber que todos aquellos que no han separado la verdad del bien, o sea la fe del amor, al ser instruidos en la otra vida, reciben el celestial concepto del Señor de que Él es el Dios del universo. Otra cosa sucede con los que han separado la fe de la vida, es decir, los que no han vivido conforme a los preceptos de la verdadera fe.

1044. 'And it will be for a sign of the covenant between Me and the earth' means a token of the Lord's presence in charity, 'the earth' here being a person's proprium. This is clear from what has been stated already. That 'the earth' means a person's Proprium is clear from the internal sense and from the whole train of thought. Above it was stated that 'this is the sign of the covenant between Me and you and every living soul that is with you' meant whatever has been regenerated; but here the wording is different - 'it will be for a sign of the covenant between Me and the earth'. From this, and also from the repetition of 'sign of the covenant', it is evident that something different is meant here, and indeed that 'the earth' is that which has not been regenerated, and which is incapable of being, namely the will part of a person's proprium.

[2] When somebody is regenerate he belongs to the Lord so far as the understanding Part of his mind is concerned but belongs to himself so far as the will part of it is concerned. These two parts in the spiritual man are opposed to each other. But although the will part of a person's proprium is opposed, its continuing presence is nevertheless inevitable. Indeed all the obscurity in the understanding part, that is, all the thickness of his cloud, originates there. It is constantly flowing in from there, and in the measure it flows in so the cloud in the understanding part thickens; but in the measure it is taken away, the cloud thins out. This is why 'the earth' here means a person's proprium. That 'the earth' means the bodily part of man's nature as well as having many other meanings has been shown already.

[3] The relationship between those two parts is like two parties who were first of all joined together by a covenant of friendship - as will and understanding were in the member of the Most Ancient Church - and then the friendship was broken off and hostility arose, as happened when man corrupted totally the will part of him. After that, when the covenant is renewed, the hostile part presents itself as though the covenant were with it. But no covenant is made with it because it is utterly opposed and contrary. It is made instead with that which flows in from it, as has been stated, that is, with the understanding part of the proprium. The sign or token of the covenant is this, that to the extent the Lord is present in the understanding part of the proprium the will part of it will be taken away. The relationship between the two is just like that of heaven and hell. The understanding part of a regenerate person, by virtue of the charity in which the Lord is present, is heaven, while the will part of him is hell. To the extent the Lord is present in heaven, hell is removed; for when he subsists from himself man is in hell, but when he does so from the Lord he is in heaven. Man is constantly being raised up from hell into heaven, and so far as he is raised up his hell is taken away from him. The sign or token therefore that the Lord is present rests in the fact that man's own will is taken away. The possibility of that removal is achieved by means of temptations and many other means of regeneration.