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.

8146. 'And he harnessed his chariot' means doctrine championing falsity that belongs to separated faith in general. This is clear from the meaning of 'chariot' as doctrine, dealt with in 2760, 5321, 5945, in this case doctrine championing falsity that belongs to separated faith, since the chariot is Pharaoh's and 'Pharaoh' represents the falsities that belong to separated faith. For those who subscribe to faith separated from charity and at the same time lead a life of evil are inevitably steeped in falsities, 8094.

[2] The descriptions that follow on from here refer to the gathering together of all the falsities arising from evil that existed with people who subscribed to faith separated from charity and led a life of evil. Descriptions prior to this have dealt with the vastation of the truths of faith that exist with those people, and with the eventual reduction of those people to a condition which is such that they are steeped in utter falsities arising from evil, and so are lost in damnation. The present chapter now deals with their being cast down into hell, for being cast down into hell follows damnation. What happens in this state - a state in which people are cast down into hell - is as follows: When they are going to be cast down all the falsities that exist with them are first gathered together (which is accomplished by the opening up of all the hells with which they have had contact) and then are poured into them. As a result those people have around them dense masses of falsities arising from evil, which appear as waters to those looking on from outside, 8137, 8138; they are vapours emanating from their life. When they are engulfed by those dense masses they are in hell. When the falsities arising from evil are gathered into one and poured into them the purpose is that those people may become surrounded by the kinds of things that have come to be part of their life, and after that may be confined within them. The type of evil, together with the falsity arising from it, then mark them and their hell off from other hells.

[3] Because of the subject here - the gathering together of all the falsities arising from evil that existed with those people - references are made so many times in this chapter to Pharaoh's chariot, his horses, horsemen, army, and people; for these mean all the powers of falsity that reside with those people. Such references are,

He harnessed his chariot, and took his people with him. Verse 6.

He took six hundred chosen chariots, and all the chariots of Egypt. Verse 7.

And the Egyptians pursued them, all Pharaoh's chariot-horses, and his horsemen, and his army. Verse 9.

I will be glorified in Pharaoh, and in all his army, in his chariots, and in his horsemen. Verse 17, and similarly verse 18.

And the Egyptians pursued, and came after them, all Pharaoh's horses, his chariots, and his horsemen. Verse 23.

Jehovah took off the wheels of their chariots. Verse 25.

Let the waters return onto the Egyptians, onto their chariots, and onto their horsemen. Verse 26.

The waters returned and covered the chariots and the horsemen, even all Pharaoh's army. Verse 28.

These references to them occur so many times because falsities arising from evil - their being gathered together and poured into those people - are the subject. The things referred to so many times mean all the powers of falsity arising from evil. 'Pharaoh' and 'the Egyptians' are the people themselves who are steeped in falsities arising from evil; 'the chariots' are doctrinal teachings that uphold falsity; 'the horses' are false factual knowledge belonging to a perverted understanding; 'the horsemen' are reasonings resting on that knowledge; and 'the army' and 'the people' are the falsities themselves.