9613. And it shall be one Habitation. That this signifies the whole heaven thus altogether one, is evident from the signification of “the Habitation,” as being heaven (see n. 9594). That heaven is one when it is so conjoined, is manifest; for heaven consists of myriads of angelic societies, and yet the Lord leads them as one angel, or as one man. The reason of this is that among all there is mutual love from the love of the Lord. When this love is among all, and in all, then all can be disposed into a heavenly form, which is such that many are a one, and the more in number they are, the more strongly they are a one. The case herein is like that of the countless things in the human body, which, though distinct and various, yet make a one. The reason is that they are in a form like that of heaven, for the two correspond, as has been shown at the end of many chapters; and from this correspondence they are in mutual love, and in this way are conjoined. Hence it is that the man who is in the good of love and of faith is a heaven in the least form (n. 9279); and that before the Lord the whole heaven is as one man (see n. 9276).

[2] All the conjunction of the countless angelic societies in heaven, together with the methods of their conjunction, was represented in the form of the construction of the Habitation and of the Tent, as treated of in this chapter. But these methods of conjunction, such as they are in heaven, cannot come from this to a man’s idea, for the reason that man does not even know that heaven was represented by the Habitation; and even if he knew this, still he does not know that the heavenly societies have been so joined together by means of love as to represent a one. But all these things flow fully into the idea of the angels, when these things relating to the Habitation are read; for each and all things of the description have an internal sense, which when made manifest by the Lord before the angels, exhibits the state of conjunction together, by means of the love which is from the Lord, of all in the universal heaven.

[3] The conjunction of the angelic societies into one heaven has reference to these laws: 1. Everyone in the form of the heavens comes forth in accordance with the heavenly harmony of many associated together. 2. Love is spiritual conjunction, whence comes heavenly harmony. 3. There must be a universal bond, in order that all the individuals may be held together in conjunction. 4. The universal bond must flow into the individual bonds, and must make them. 5. The universal bond is the Lord, thus love from Him, and consequently love to Him. 6. The individual bonds are derived from this, and are those of mutual love, or of charity toward the neighbor. These are the laws by virtue of which heaven, consisting of innumerable angelic societies, is nevertheless as one man.

7004. And shalt put the words in his mouth. That this signifies that what he utters will proceed from the Divine Human, is evident from the representation of Moses, who was to put words in Aaron’s mouth, as being the Lord as to the Divine truth which proceeds from His Divine Human (of which above); and from the signification of “mouth,” as being voice and utterance (see n. 6987). Thus “to put in the mouth” denotes to give to utter; but when said of the Lord, it denotes to proceed, because the Word which is uttered by a spirit or angel, proceeds from the Lord’s Divine Human. Aaron, moreover, represents the doctrine of good and truth, which is uttered. The case herein is this.

[2] From the Lord proceeds Divine truth immediately and mediately; that which proceeds immediately is above all the understanding of angels; but that which proceeds mediately is adapted to the angels in the heavens and also to men, for it passes through heaven and thereby puts on the angelic and the human quality; but into this truth also the Lord flows immediately, and thus leads angels and men both mediately and immediately (n. 6058). For each and all things are from the First being, and the order has been so instituted that the First being may be present in the derivatives both mediately and immediately, thus alike in the ultimate of order and in its first; for the Divine truth itself is the one only substantial, the derivatives being nothing but successive forms thence derived. From this also it is plain that the Divine flows immediately also into each and all things, because all things have been created from the Divine truth, the Divine truth being the one only essential (n. 6880), thus that from which all things are. The Divine truth is what is called “the Word” in John:

In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made (John 1:1-2).

By such influx the Lord leads man not only by providence in the universal, but also in every singular, nay, in the veriest singulars of all. For these reasons it is said that the things which are uttered proceed from the Divine Human.

[3] That there is an immediate influx of the Lord where there is also a mediate, thus in the last of order equally as in the first of order, has been told me from heaven, and a living perception of it has been given; also that what is effected by mediate influx, that is, through heaven and the angels there, is relatively very little; and further, that the Lord leads heaven by means of immediate influx, and at the same time by means of it keeps all things there in their connection and order.