961. To this I will append two narrative accounts. Here is the first:

Once, on awakening from sleep, I fell into a profound meditation regarding God. And when I looked up, I saw in the sky above me a bright, oval-shaped light. Then, as I fixed my gaze on the light, the light ebbed toward the circumference and entered the perimeter. And suddenly heaven opened to me and I saw some magnificent sights, with angels standing around in a circle on the southern side of the opening and conversing together. Because I burned with a desire to hear what they were saying, I was therefore first granted to hear the sound, which was full of heavenly love, and afterward the words, which were full of wisdom arising from that love. They were talking together about the oneness of God, conjunction with Him, and so salvation.

What they were saying is beyond description. Most of it cannot be put into the words of any natural language. But because I had been myself a number of times in the company of angels in heaven, and had then used the same language as they, being in the same state, I was consequently able to understand them now and to take from their conversation some thoughts that I could express in rational terms in the words of a natural language.

They were saying that the Divine being is one, unchanging, absolute, and indivisible, and so is also the Divine essence, inasmuch as the Divine being is the Divine essence, thus also God, because the Divine essence, which is at the same time the Divine being, is God.

[2] This the angels illustrated using spiritual ideas, saying that the Divine being cannot evolve into a number of Divines, each of which possesses the Divine being, and still be one, unchanging, absolute, and indivisible. Indeed, each would think, of Himself and by Himself, from His own being. If He should then think also at the same time unanimously with others and in harmony with others, the result would be a number of like-minded gods and not one God. For unanimity is the consensus of a number, and at the same time the consensus of each one, of himself and by himself, and this does not accord with the unity of God, but with a plurality of beings. They did not say, with a plurality of gods, because they could not, since the light of heaven resisted it, being the light in accord with which they formed their thinking and in which their discussion proceeded. They even said that when they tried to say "gods," with each one a person by himself, their effort to say it turned instantly and spontaneously into their saying one God, indeed into saying the one and only God.

[3] The angels said in addition that the Divine being is a Divine being in itself, not one derived from itself, because to say one derived from itself supposes a being in itself as its origin, thus a God derived from God, which is not possible. Something derived from God is not called God but rather Divine. For what is a God derived from God? What then is a God born from eternity from God? And what is a God emanating from God through a God born from eternity? They are but words that contain not a spark of light from heaven.

"Not so," they said, "in the case of the Lord Jesus Christ. In Him is the Divine being itself from which all else springs, to which the soul corresponds in man. He has also a Divine humanity, to which the body corresponds in man. And from Him is also the emanating Divine, to which the activity of soul and body corresponds in man. This trine is a unit, because from the originating Divine springs the Divine humanity, and from the originating Divine through the Divine humanity springs as a consequence the emanating Divine.

"For this reason, too, every angel and every person, being an image of the Divine, has a soul, body and activity which constitute a unit, since from the soul springs the body, and from the soul through the body springs the consequent activity."

[4] The angels said further that the Divine being, which in itself is God, is unchanging - not unchanging statically, but infinitely, that is, unchanging from eternity to eternity. It is the same everywhere, and the same for every individual and in every individual, with all variation and capability of variation resting in the recipient. The state of the recipient is responsible for this.

That the Divine being, which in itself is God, is absolute, they illustrated as follows:

"God is absolute," they said, "because He is love itself, wisdom itself, good itself, truth itself, and life itself. If these were not absolute in God, they would have no reality in heaven or in the world, as they would have no relation to anything absolute. Every quality is accorded its quality from the fact that there is something absolute from which it springs and to which it has relation so as to be what it is.

"This absolute entity, which is the Divine being, does not exist space, but is present with people and in people who live in space, in accordance with their reception, since love and wisdom, and goodness and truth, which are absolute in God, indeed which are God Himself, cannot have location predicated of them, or a progression from place to place, but are independent of space, and so omnipresent. Therefore the Lord says that He is in the midst of His disciples, and that He is in them and they in Him. ¹

[5] "However, because no one can receive Him as He is in Himself, He appears, such as He is in Himself, as a sun above the angelic heavens, and the light emanating from that sun is the Lord in respect to wisdom, and its warmth the Lord in respect to love.

"The Lord is not a sun, but the Divine love and wisdom radiating immediately from Him and surrounding Him appear to angels as the sun. He himself in the sun is human. He is our Lord Jesus Christ, both in respect to the originating Divine and in respect to His Divine humanity, since the originating Divine, which is love itself and wisdom itself, was the soul He had from the Father, thus Divine life, which is life in itself. Not so in any other person. The soul in him is not life, but a recipient of life. This is also something the Lord taught, saying, "I am the way, the truth, and the life." ² And in another place, "As the Father has life in Himself, so He has granted the Son to have life in Himself." ³ He who has life in Himself is God."

To this the angels added that it is possible for someone who possesses some spiritual light to perceive from this that because the Divine being, which is also the Divine essence, is one, unchanging, absolute, and so indivisible, it cannot possibly exist in a plurality of persons. And that if someone were to say it could, there would be manifest contradictions in any added qualifications.

[6] Having said this, the angels perceived in my thought the usual notions in the Christian Church regarding a trinity of Persons in union and their union in the trinity, regarding God, and regarding as well the birth of the Son of God from eternity. And they said then, "What are you thinking? Are you not forming your thoughts from a natural sight, with which our spiritual sight does not accord? Therefore, if you do not rid yourself of those ideas in your thinking, we will close heaven to you and go away."

But to that I said to them, "Pray enter more deeply into my thinking, and perhaps you will see an agreement."

They then did so, and they saw that by three Persons I mean three succeeding Divine attributes, namely creation, salvation, and reformation, and that these are the attributes of a single God. They saw, too, that by the birth of the Son of God from eternity I mean His birth foreseen from eternity and provided in time. And I told them then that I acquired my natural thought regarding a trinity of Persons and their union, and the birth of a Son of God from eternity, from the church's doctrinal creed, called the Athanasian Creed, and that the doctrine in it is right and correct, provided that for the trinity of Persons in it one substitutes the trinity of a Person, which exists only in the Lord Jesus Christ, and for the birth of the Son of God, His birth foreseen from eternity and provided in time. For it is in relation to the humanity He assumed in time that He is plainly called "the Son of God."

[7] At that the angels said, "Good!" And they asked me to say on their authority that if someone does not turn to the God Himself of heaven and earth, he cannot enter heaven, because heaven is heaven owing to this one and only God, and that this God is Jesus Christ, who is the Lord Jehovah, our Creator from eternity, our Savior in time, and our Reformer to eternity, thus who is at once the Father, the Son, and the Holy Spirit.

After that the heavenly light that I saw before came back over the opening in the sky, and it gradually descended from there and filled the interiors of my mind, enlightening my natural ideas regarding the union and trinity of God. And the ideas I had initially acquired about these, which were merely natural, I then saw separated, as the chaff is separated from the wheat when shaken in the wind, and these ideas were carried off as though by a wind into the northern zone of heaven and vanished.

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188. The fourth experience ¹ .

Since I have been allowed by the Lord to see the wonders in the heavens and in the regions below the heavens, my instructions impose on me the duty of relating what I have seen.

I saw a magnificent palace, and at its heart a church. In the middle of this was a table made of gold, on which was the Word, with two angels standing by it. Seats were arranged around it in three rows. The seats of the first row were covered in silk cloth of purple colour, those of the second row in silk cloth of blue colour, those of the third row in white cloth. Beneath the roof, high above the table, was to be seen a curtain drawn across, glittering with precious stones, from which shone a radiance resembling the rainbow to be seen when the sky clears after rain. Then suddenly there appeared clergy to the same number as the seats, all dressed in their priestly vestments. At one side was a strong-box guarded by an angel, in which lay splendid vestments arranged in beautiful order.

[2] It was a council summoned by the Lord; and I heard a voice from heaven saying: 'Debate.' 'But on what subject?' they said. They were told to debate about the Lord the Saviour and the Holy Spirit. When they began to think about these subjects, they had no enlightenment; so they prayed for it, and then light poured down from heaven, which first of all lit up the backs of their heads, then their temples, and finally their faces. Then they began, speaking first as instructed about the Lord the Saviour.

The first question proposed for discussion was: who was it that took upon himself human form in the Virgin Mary? The angel who stood by the table holding the Word read to them this passage from Luke:

The angel said to Mary, Behold, you will conceive in your womb, and will give birth to a son; and you are to call his name Jesus. He will be mighty, and will be called the Son of the Most High. And Mary said to the angel, How will this be, seeing I have no knowledge of a man? And the angel answered and said, The Holy Spirit will come upon you, and the power of the Most High will overshadow you; hence what is born of you will be holy, and will be called the Son of god, Luke 1:31-32, 34-35.

He also read this passage in Matthew:

The angel said to Joseph in a dream, Joseph, son of David, do not be afraid to take Mary as your betrothed, for what is conceived in her is of the Holy Spirit. And Joseph did not know her, until she had given birth to her first-born son; and he called his name Jesus, Matthew 1:20, 25.

In addition he read many passages from the Gospels (such as Matthew 3:17; 17:5; John 1:18; 3:16; 20:31), and many other passages where the Lord in His Human is called the Son of God, and where He from His Human calls Jehovah His Father, for instance, the passages in the Prophets which predict the coming of Jehovah Himself into the world. Among these were the following two from Isaiah:

On that day it will be said, Behold, He is our God, whom we have awaited to free us. He is Jehovah, whom we have awaited, let us exult and rejoice in His salvation, Isaiah 25:9.

The voice of one crying in the wilderness, Prepare the way of Jehovah, make smooth in the desert a path for our God. For the glory of Jehovah will be revealed, and all flesh will see it together. Behold, the Lord Jehovih comes in might, like a shepherd will He feed His flock, Isaiah 40:3, 5, 10-11.

[3] The angel said: 'Since Jehovah Himself came into the world and took upon Himself human form, [and by this means saved and redeemed man] ² therefore in the Prophets He is called the Saviour and the Redeemer.' Then he read to them the following passages:

Only among you is God, and there is no God besides. You surely are the hidden God, the God of Israel, the Saviour, Isaiah 45:14-15.

Am I not Jehovah, and there is no God besides me, there is no righteous God and Saviour beside me, Isaiah 45:21-22.

I am Jehovah, and there is no Saviour beside me, Isaiah 43:11.

I am Jehovah your God; and you are not to acknowledge any God beside me, and there is no Saviour beside me, Hosea 13:4.

That all flesh may know that I am Jehovah your Saviour and your Redeemer, Isaiah 49:26; 60:16.

As for our Redeemer, Jehovah Zebaoth is His name, Isaiah 47:4.

Their Redeemer, the mighty Jehovah Zebaoth is His name, Jeremiah 50:34.

Jehovah, my rock and my Redeemer, Psalms 19:14.

Thus spoke Jehovah your Redeemer, the Holy One of Israel, I am Jehovah your God, Isaiah 48:17; 43:3 ³ ; Isaiah 49:7; 54:8.

You are Jehovah our Father, our Redeemer from eternity is your name, Isaiah 63:16.

Thus spoke Jehovah your Redeemer, I am Jehovah the maker of everything, and I alone by myself, Isaiah 44:24.

Thus spoke Jehovah, the King of Israel and his Redeemer, Jehovah Zebaoth; I am the first and the last and there is no God beside me, Isaiah 44:6.

Jehovah Zebaoth is His name, and your Redeemer is the Holy One of Israel; He will be called God of all the earth, Isaiah 54:5.

Behold, the days will come, when I shall raise up for David a righteous shoot, who will reign as King; and this is His name, Jehovah our righteousness, Jeremiah 23:5-6; 33:15-16, On that day Jehovah will be King over all the earth; on that day Jehovah will be one, and His name one, Zechariah 14:9.

[4] Both sets of passages were accepted as proofs by those who sat on the seats, and they said with one accord that Jehovah Himself took upon Himself human form to redeem and save mankind. But then a voice spoke up from the Roman Catholics, who had hidden behind the altar, saying: 'How can Jehovah God become man? Is He not the Creator of the universe?' One of those sitting in the second row of seats turned round and said: 'Who did then?' The one who had been behind the altar stood up near it and replied: 'The Son from eternity.' But he received the reply: 'Is not the Son from eternity according to your creed also the Creator of the universe? And what is the Son but God born from eternity? How can the Divine essence, which is one and indivisible, be separated so that one part of it came down, and not the whole at once?'

[5] The second debate about the Lord was whether the Father and He are one, just as the soul and the body are one. They said that this followed because the soul is from the father. Then one of those sitting in the third row read the following words from the Creed known as Athanasian:

Although our Lord Jesus Christ, the Son of God, is God and man, still there are not two, but one Christ; indeed He is utterly one. He is one person. For as the soul and body make up one man, so God and man is one Christ.

The reader said that the Creed containing these words is accepted throughout the Christian world, including the Roman Catholics.

'What need,' they said, 'is there to go on? God the Father and the Lord are one, just as soul and body are one. Since this is so, we see that the Lord's Human is Divine, because it is the Human of Jehovah; and the Lord is to be approached in His Divine Human, because this is the only possible way to approach the Divine called the Father.'

[6] This conclusion of theirs was confirmed by the angel citing many passages from the Word, including:

A child is born for us, a son is given to us, whose name is Wonderful, Counsellor, God, Hero, the everlasting Father, the Prince of peace, Isaiah 9:6.

Also:

Abraham does not know us, and Israel does not acknowledge us. You, Jehovah, are our Father, our Redeemer from eternity is your name, Isaiah 63:16.

In John:

Jesus said, He who believes in me believes in Him who sent me, and he who sees me sees Him who sent me, John 12:44-45.

Philip said to Jesus, Show us the Father. Jesus said to him, He who has seen me has seen the Father. Why then do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in me? Believe me, I am in the Father and the Father is in me, John 14:8-11. Jesus said, I and the Father are one, John 10:30.

Also:

All things which the Father has are mine, and all of mine are the Father's, John 16:15; 17:10.

Finally:

Jesus said, I am the way, truth and life; no one comes to the Father except through me, John 14:6.

The reader went on to say that similar statements to those made here by the Lord about Himself and His Father can also be made by a man about himself and his soul. On hearing this all declared with one heart and voice that the Lord's Human is Divine, and this must be approached in order to approach the Father, because by means of the Human Jehovah God brought Himself into the world and made Himself visible to human eyes, and thus accessible. Likewise He made Himself visible and accessible to the ancients in human form, but at that time by means of an angel. But because this form represented the Lord who was to come, among the ancients everything that concerned the church was representative.

[7] This was followed by a debate about the Holy Spirit. To begin it the popular idea about God the Father, the Son and the Holy Spirit was presented, namely, that God the Father sits on high, the Son at His right hand, and they send out from themselves the Holy Spirit, to enlighten, teach, justify and sanctify men. But a voice was then heard from heaven, saying. 'We find this mode of thought intolerable. Surely everyone knows that Jehovah God is omnipresent. A person who knows and acknowledges this will also acknowledge that it is He who enlightens, teaches, justifies and sanctifies, and that there is no mediating God separate from Himself, much less from two other Gods, as one person is separate from another. You must therefore rid yourselves of the first idea, seeing it is meaningless, and accept this, which is correct, and then you will see this plainly.'

[8] But at this point a voice was heard from the Roman Catholics who were standing near the altar of the church, saying: 'What then is the Holy Spirit who is mentioned in the Word, in the Gospels and Paul, and by which so many of the learned clergy, especially ours, allege they are guided? Is there any Christian to-day who denies the existence of the Holy Spirit and His activity?' On hearing this one of those sitting in the second row turned round and said: 'You claim that the Holy Spirit is a person by Himself and God by Himself. But what is the meaning of a person going forth and proceeding from a person, if it is not the activity which goes forth and proceeds? One person cannot go forth and proceed from another, but his activity can. What is meant by God going forth and proceeding from God, if not the Divine which goes forth and proceeds? One God cannot go forth and proceed from another by means of a third; but the Divine can from a single God.'

[9] On hearing this the assembly in session reached the unanimous conclusion that the Holy Spirit is not a person by Himself, so not God by Himself either, but the Holy Divine which goes forth and proceeds from the one omnipresent God, who is the Lord. The angels who were standing by the golden table on which the Word was placed said to this: 'Good. Nowhere in the Old Testament do we read that the prophets spoke the Word from the Holy Spirit, but from Jehovah; and where the Holy Spirit is mentioned in the New Testament, the Divine which proceeds is meant. This is the Divine which enlightens, teaches, quickens, reforms and regenerates.'

[10] This was followed by another debate about the Holy Spirit: from whom does the Divine meant by the Holy Spirit proceed, from the Father, or from the Lord? While they were discussing this, a light shone on them from heaven which allowed them to see that the Holy Divine, meant by the Holy Spirit, does not proceed from the Father by means of the Lord, but from the Lord acted upon by the Father; as for comparison in man, his activity does not proceed from the soul by means of the body, but from the body acted upon by the soul.

This was confirmed by the angel standing at the table by these passages in the Word:

He whom the Father has sent speaks the words of God; not by measure does God give him the Spirit. The Father loves the Son, and has given all things into his hand, John 3:34-35.

A shoot will come forth from the stock of Jesse; the Spirit of Jehovah will rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and power, Isaiah 11:1-2.

The Spirit of Jehovah was put upon him, and was in him, Isaiah 42:1; 59:19-20; 61:1; Luke 4:18.

When the Holy Spirit comes, whom I shall send you from the Father, John 15:26.

He will glorify me, because He will take from what is mine and communicate it to you. All things that the Father has are mine. That is why I have said that He will take from what is mine and communicate it to you, John 16:14-15.

If I go away, I will send the Comforter to you, John 16:7.

The Comforter is the Holy Spirit, John 14:26.

The Holy Spirit was not yet, because Jesus was not yet glorified, John 7:39.

But after His glorification:

Jesus breathed upon the disciples and said to them, Receive the Holy Spirit, John 20:22.

And in Revelation:

Who will not glorify your name, Lord, since you alone are holy? Revelation 15:4.

[11] Since the Holy Spirit means the Lord's Divine activity from His Divine omnipresence, so when He spoke to the disciples about the Holy Spirit, which He was to send from the Father, He also said:

I will not leave you bereft; I go away and come to you; and on that day you will know that I am in my Father, and you are in me, and I in you, John 14:18, 20, 28.

Shortly before He left the world, He said:

Behold, I am with you always up to the ending of the age, Matthew 28:20.

After reading these passages to them the angel said: 'It is plain from these and many other passages in the Word that the Divine called the Holy Spirit proceeds from the Lord acted upon by the Father.' Those in session replied: 'This is Divine truth.'

[12] Finally the following resolution was passed: 'We have seen clearly from the deliberations in this council, and thus acknowledge as a holy truth, that in the Lord God the Saviour Jesus Christ there is a Divine Trinity, consisting of the originating Divine called the Father, the Human Divine called the Son, and the Divine which proceeds called the Holy Spirit.' And they cried out together that in Christ all the fulness of the Godhead dwells bodily (Colossians 2:9). 'Thus there is one God in the church.'

[13] When this magnificent council had reached these conclusions, its members rose; and the angel in charge came and brought from the strong-box for each of those who had taken part in the session splendid garments with here and there gold threads interwoven, and said: 'Accept these wedding garments.' Then they were taken in glory to the new Christian heaven, with which the Lord's church on earth, the New Jerusalem, is to be linked.

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