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.

748. And they overcame him by the blood of the Lamb.- That this signifies resistance and victory by means of Divine Truth proceeding from the Divine Human of the Lord, is evident from the signification of blood, when used in reference to the Lord, as denoting the Divine Truth proceeding from Him (concerning which see above, n. 328, 329); and from the signification of the Lamb, as denoting the Lord as to the Divine Human (concerning which also see above, n. 314); from which it is evident that to overcome the dragon by the blood of the Lamb signifies to conquer him, that is, those signified by the dragon and his angels, by means of Divine Truth proceeding from the Lord's Divine Human. It is said, the Divine Truth proceeding from the Lord's Divine Human, because all Divine Truth, which fills the heavens, and constitutes the wisdom of the angels in the heavens, proceeds from the Lord's Divine Human; for the Lord's Divine Human is united with the Divine itself, which was in Him from conception, so that they are one. The Divine itself, which was in Him from conception, is what he called Father, and this is united with His Human as the soul is united with the body; this is why the Lord says that He is one with the Father (John 10:30, 38); and that He is in the Father and the Father in Him (John 14:7-11.) And because there is such a union, therefore the Divine Truth, after the glorification of His Human, proceeded from His Divine Human. The Divine Truth proceeding from the Divine Human of the Lord is what is called the Holy Spirit; that this proceeds from the glorified Human of the Lord, He Himself teaches in John:

"The Holy Spirit was not yet, because Jesus was not yet glorified" (7:39).

The glorified Human is the Divine Human. But on this subject more may be seen in the Doctrine of the New Jerusalem 280-310), also in Heaven and Hell, from beginning to end. That the blood of the Lamb means the Divine proceeding from the Divine Human of the Lord, may be seen above (n. 476).

[2] From these things it can be seen how much the sense of the letter of the Word differs from its spiritual sense; also, how the Word is falsified, when it is regarded exteriorly, and not also interiorly. How much it differs is plain from this, that the blood of the Lamb, in the sense of the letter, means the Lord's passion of the cross, but in the spiritual sense, the Divine Truth proceeding from the Lord's Divine Human. If therefore it were to be taken as the literal truth that Michael conquered the dragon by the Lord's passion of the cross, it would follow as a consequence that the Lord by this took away all the sins of the world, and also by this moved His Father to mercy towards mankind, when yet these ideas are in harmony neither with Divine Truth which the angels in heaven possess, nor with a correct understanding of truth. Who could ever suppose that the Lord by the passion of the cross took away all the sins of the world, when notwithstanding every man's character after death is such as his life had been in the world, those who do evil coming into hell, and those who do good into heaven? Who can suppose that God the Father was moved to mercy by the blood of His Son on the cross, and that he had need of such a means, when nevertheless He is in Himself mercy itself, love itself, and good itself? From these things it is evident that the Word here, and in a thousand other places, regarded exteriorly only and not interiorly, is falsified. To regard it exteriorly is to look at it from the letter, but to regard it interiorly is to look at it from the doctrine of genuine truth. When it is believed from doctrine that the Lord subjugated the hells, and at the same time glorified His Human by means of temptations, and that the passion of the cross was the last temptation and the complete victory, by which He subjugated the hells, and glorified His Human, then this can be understood and believed; and that Michael conquered by the passion of the cross is seen to be an apparent truth; but that he conquered by means of Divine Truth proceeding from the Divine Human of the Lord is seen to be a real truth. But if the apparent truth is taken for the real truth and confirmed, the Word is then falsified, according to what was stated above (n. 719), by way of illustration.