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.

4747. 'And behold, a caravan of Ishmaelites came from Gilead' means those in whom simple good is present like that present in gentiles. This is clear from the representation of 'Ishmaelites' as those in whom simple good is present so far as life is concerned, and who consequently rely on natural truth so far as doctrine is concerned, dealt with in 3263, and from the meaning of 'Gilead' as exterior good into which, when a person is being regenerated, he is introduced first, dealt with in 4117, 4124. From this it is evident that 'a caravan of Ishmaelites from Gilead' means the kind of good that exists with gentiles, that is, those in whom that kind of simple good is present.

[2] The implications of this may be seen from what has been stated up to now and from what follows below, in advance of which only this needs to be mentioned: If people within the Church who have set themselves firmly against Divine truths - in particular against the truths that the Lord's Human is Divine and that the works of charity do contribute something towards salvation - have so set themselves against them not only from doctrine but also in life, they have driven themselves interiorly into the kind of state in which they cannot possibly be brought after that to accept those truths. For once such opposition has become firmly established in life as well as from doctrine it remains for ever. People who have no knowledge of man's interior state may suppose that no matter how much he has set himself firmly against those truths he can still accept them without difficulty after that, provided he is convinced they are truths. But this is impossible, as I have been allowed to know from a great deal of experience of such persons in the next life. For that which is firmly accepted from doctrine is absorbed into the understanding, and that which is firmly accepted in life is absorbed into the will. That which is deeply implanted in both areas of life in man - that is to say, in the life of his understanding and in the life of his will - cannot be rooted out. A person's essential soul which lives after death is shaped by these and it is such that it never withdraws from them. This also is the reason why the lot of those within the Church in whom such attitudes of mind have developed is worse than the lot of those outside the Church. Those outside the Church, called the gentiles, have not set themselves firmly against those truths because they have no knowledge of them. For this reason those among them who have led charitable lives with one another accept Divine truths with ease, if not in the world then in the next life. See what has been presented from experience regarding the state and lot of gentile nations and peoples in the next life, in 2589-2604.

[3] Consequently when a new Church is established by the Lord it is not established among those within the Church but among those outside it, that is, among gentiles. These are referred to many times in the Word. These preliminary remarks have been made so that what is implied by Joseph's being thrown into the pit by his brothers may be known and what by his being drawn out of it by the Midianites and sold to the Ishmaelites. For by 'Joseph's brothers' are represented those people within the Church who have set themselves firmly against Divine Truth, in particular against the two truths that the Lord's Human is Divine and that the works of charity do contribute something towards salvation, being opposed to them not only from doctrine but also in life. By 'the Ishmaelites' however those in whom simple good is present are represented, and by 'the Midianites' those who rely on the truth partnering that good. The latter are recorded as having drawn Joseph out of the pit, the former as having bought him. But what is meant by their bringing him down into Egypt where they sold him to Potiphar, Pharaoh's bedchamber-servant, will be stated further on.