202、灵界有三层天堂，照着高度层级被排列。最高层天堂的天使，在一切完美上胜过中间层天堂的天使；而中间层天堂的天使又胜过最低层天堂的天使。完美的层级是这样：最低层天堂的天使甚至无法上升到中间层天堂天使的完美的第一道门槛；而这些天使反过来无法上升到最高层天堂天使的完美的第一道门槛。这一点似乎令人难以置信，却是事实。原因在于，天使照着离散层级，而非连续层级进行联合。
我通过亲身经历获知，高层天堂和低层天堂的天使的情感、思维、言语之间的区别是这样，它们毫无共同之处；他们仅通过对应保持联系，这些对应通过主进入众天堂的直接流注，以及经由最高层天堂进入最低层天堂的间接流注而存在。
这就是这些区别的性质，所以它们无法用任何属世的语言来表达，因而无法描述；事实上，天使的思维因是属灵的，故不会落入属世观念。只有天使本人不以人类的，而是以自己的语言、词语和文字，才能表达和描述它们。这就是为何经上说天上的所见所闻“是人不可说的”。若知道最高层或第三层天堂天使的思维是目的的思维，中间层或第二层天堂天使的思维是原因的思维，最低层或第一层天堂天使的思维是结果的思维，这些区别可在某种程度上得到理解。
必须注意的是，从目的思考是一回事，思考目的是另一回事；从原因思考是一回事，思考原因是另一回事；从结果思考是一回事，思考结果是另一回事。低层天堂的天使思考原因和目的，而高层天堂的天使则从原因和目的思考；从原因和目的思考是高级智慧的标志，而思考原因和目的则是低级智慧的标志。从目的思考是智慧的标志，从原因思考是聪明的标志，从结果思考则是知识的标志。由此明显可知，一切完美随着层级并照着层级上升和下降。
202. There are three heavens in the spiritual world, arranged by vertical levels. The angels in the highest heaven are better in every respect than those of the intermediate heaven, and the angels in the intermediate heaven are better in every respect than those of the lowest heaven. Because of these levels of perfection, angels of the lowest heaven cannot even approach the threshold of the perfection of angels of the intermediate heaven, and these latter in turn cannot approach the threshold of the perfection of angels of the highest heaven. This may appear paradoxical, but it is the truth. The reason is that they are grouped by distinct levels and not by gradual ones.
Experience has taught me that there is such a difference between angels of the higher and lower heavens in feelings and thoughts and therefore in speech that they have nothing in common. Communication happens only by the correspondences that arise through the Lord's direct inflow into all the heavens and the indirect inflow through the highest heaven to the lowest.
Because of the nature of these distinctions, they cannot be expressed in earthly language, so I cannot describe them. Angels' thoughts do not fit into earthly concepts because they are spiritual. They can only be expressed and described by angels in their own language and words and writing, but not in human ones. This is why it says that people have heard and seen indescribable things in the heavens.
The following may afford some understanding of these differences. The thoughts of angels of the highest or third heaven are thoughts of purposes; the thoughts of angels of the intermediate or second heaven are thoughts of means; and the thoughts of angels of the lowest or first heaven are thoughts of results. It is important to realize that it is one thing to think on the basis of purposes and another to think about purposes, one thing to think on the basis of means and another to think about means, one thing to think on the basis of results and another to think about results. Angels of the lower heavens do think about means and about purposes; but angels of the higher heavens think on the basis of means and on the basis of purposes. Thinking on the basis of such things comes from a higher level of wisdom, while thinking about them comes from a lower level. Thinking on the basis of purposes comes from wisdom; thinking on the basis of means comes from intelligence; and thinking on the basis of results comes from being informed.
We can see from this that all processes of perfection rise and fall by and according to levels.
202. The spiritual world has in it three heavens, arranged in order according to degrees of height. The highest heaven contains angels surpassing in every measure of perfection angels in the intermediate heaven; and the intermediate heaven contains angels surpassing in every measure of perfection angels in the lowest heaven.
The degrees of their perfections are such that angels of the lowest heaven cannot ascend even to the first threshold of the perfections of angels in the intermediate heaven, nor these in turn to the first threshold of the perfections of angels in the highest heaven. This seems contrary to expectation, but still it is the truth. The reason for it is that associations of angels are formed in accordance with discrete degrees, and not in accordance with continuous degrees.
[2] Through personal experience I have learned that such a difference in affections and thoughts, and consequently in speech, exists between angels of higher and lower heavens that they have nothing in common, and that their communication takes place solely by means of correspondences, correspondences which occur as a result of the Lord's direct influx into all of the heavens, and as a result of His indirect influx through the highest heaven into the lowest.
[3] Because these differences are as stated, they cannot be expressed, nor therefore described, in any natural language; for the thoughts of angels, being spiritual, do not fall within the scope of natural ideas. They can be expressed and described only by angels themselves in their languages, forms of speech and writing, and not in human ones. This is the origin of the saying that in heaven one hears and sees things inexpressible. 1
These differences can be comprehended to some extent in light of the following observations, that the thoughts of angels in the highest or third heaven are thoughts of ends, that the thoughts of angels in the intermediate or second heaven are thoughts of causes, and that the thoughts of angels in the lowest or first heaven are thoughts of effects.
[4] It must be noted that it is one thing to think in accord with ends and another to think about ends. So, too, that it is one thing to think in accord with causes and another to think about causes. And so also that it is one thing to think in accord with effects and another to think about effects. Angels in the lower heavens think about causes and ends, while angels in the higher heavens think in accord with causes and ends; and to think in accord with these is the mark of a higher wisdom, whereas to think about them is the mark of a lower wisdom.
To think in accord with ends is the mark of wisdom; in accord with causes, the mark of intelligence; and in accord with effects, the mark of knowledge.
It is apparent from this that every perfection ascends and descends concomitantly with degrees and in accordance with them.
Footnotes:
1. Cf. 2 Corinthians 12:2-4.
202. In the spiritual world there are three heavens arranged according to degrees of height. In the highest heaven are angels superior in every perfection to angels in the middle heaven, and in the middle heaven are angels superior in every perfection to angels of the lowest heaven. The degrees of perfection are such that angels of the lowest heaven cannot ascend to the first threshold of the perfections of the angels of the middle heaven, nor these to the first threshold of the perfections of the angels of the highest heaven. This seems a paradox, yet it is the truth. The reason is that they are consociated according to discrete, and not according to continuous degrees. It has been made known to me by experience that there is such a distinction between the affections and thoughts and consequently the speech, of the angels of the higher and the lower heavens that they have nothing in common, and that communication takes place only through correspondences which have existence through the immediate influx of the Lord into all the heavens, and by mediate influx through the highest heaven into the lowest. Such being the nature of these distinctions, they cannot be expressed in natural language, and so cannot be described. For the thoughts of angels, being spiritual, do not fall into natural ideas. They can be expressed and described only by the angels themselves through their own languages, words and writings, and not through those which are human. This is why it is said that in the heavens ineffable things are heard and seen. These distinctions may in some measure be comprehended from these considerations, that the thoughts of angels of the highest or third heaven are thoughts of ends, and the thoughts of angels of the middle or second heaven are thoughts of causes while the thoughts of angels of the lowest or first heaven are thoughts of effects. It is to be known that it is one thing to think from ends, and another to think about ends; also that it is one thing to think from causes, and another to think about causes; just as it is one thing to think from effects, and another about effects. Angels of the lower heavens think about causes and about ends, but angels of the higher heavens think from causes and ends. To think from these belongs to higher wisdom, whereas to think about these belongs to lower wisdom. To think from ends pertains to wisdom, to think from causes pertains to intelligence, and to think from effects pertains to knowledge. From these things it is clear that all perfection ascends and descends along with degrees and according to them.
202. In the spiritual world there are three heavens, arranged according to degrees of height. In the highest heavens are angels superior in every perfection to the angels in the middle heaven; and in the middle heaven are angels superior in every perfection to the angels in the lowest heaven. The degrees of perfections are such, that angels of the lowest heaven cannot attain to the first threshold of the perfections of the angels of the middle heaven, nor these to the first threshold of the perfections of the angels of the highest heaven. This seems incredible, yet it is a truth. The reason is that they are consociated according to discrete, not according to continuous degrees. I have learned from observation that the difference between the affections and thoughts, and consequently the speech, of the angels of the higher and the lower heavens, is such that they have nothing in common; and that communication takes place only through correspondences, which have existence by immediate influx of the Lord into all the heavens, and by mediate influx through the highest heaven into the lowest. Such being the nature of these differences, they cannot be expressed in natural language, therefore not described; for the thoughts of angels, being spiritual, do not fall into natural ideas. They can be expressed and described only by angels themselves, in their own languages, words, and writings, and not in those that are human. This is why it is said that in the heavens unspeakable things are heard and seen. These differences may be in some measure comprehended when it is known that the thoughts of angels of the highest or third heaven are thoughts of ends; the thoughts of angels of the middle or second heaven thoughts of causes, and the thoughts of angels of the lowest or first heaven thoughts of effects. It must be noted, that it is one thing to think from ends, and another to think about ends; that it is one thing to think from causes, and another to think about causes; and that it is one thing to think from effects, and another to think about effects. Angels of the lower heavens think about causes and about ends, but angels of the higher heavens from causes and from ends; and to think from these is a mark of higher wisdom, but to think about these is the mark of lower wisdom. To think from ends is of wisdom, to think from causes is of intelligence, and to think from effects is of knowledge. From all this it is clear that all perfection ascends and descends along with degrees and according to them.
202. In Mundo spirituali sunt tres Coeli secundum Gradus altitudinis ordinati; in supremo Coelo sunt Angeli in omni perfectione prae Angelis in medio Coelo; et in medio coelo sunt Angeli in omni perfectione prae Angelis infimi coeli. Perfectionum gradus sunt tales, ut Angeli infimi Coeli non possint ad primum limen perfectionum Angelorum medii Coeli ascendere, nec hi ad primum limen perfectionum Angelorum supremi coeli: hoc apparet paradoxon, sed usque est veritas: causa est, quia consociati sunt secundum gradus discretos, et non secundum gradus continuos.
[2] Per experientiam mihi notum factum est, quod tale discrimen affectionum et cogitationum, et inde loquelae, sit inter Angelos superiorum et inferiorum Coelorum, ut nihil commune habeant, et quod communicatio fiat solum per correspondentias, quae existunt per influxum immediatum Domini in omnes Coelos, et per influxum mediatum per Coelum supremum in infimum.
[3] Haec discrimina, quia talia sunt, non possunt naturali lingua exprimi, ita non describi, cogitationes enim angelorum non cadunt in ideas naturales, nam sunt spirituales: exprimi et describi solum possunt ab ipsis per eorum linguas, voces et scripturas, et non per humanas: ex eo est quod dicatur, quod in Coelis ineffabilia audita et visa sint. Discrimina illa aliquantum comprehendi possunt per haec; quod cogitationes Angelorum supremi seu tertii Coeli sint cogitationes finium, et cogitationes Angelorum medii seu secundi Coeli sint cogitationes causarum, ac cogitationes angelorum infimi seu primi Coeli sint cogitationes effectuum.
[4] Sciendum est, quod aliud sit ex finibus cogitare, et aliud de finibus; tum quod aliud sit ex causis cogitare, et aliud de causis; ut et quod aliud sit ex effectibus cogitare, et aliud de effectibus; Angeli inferiorum coelorum cogitant de causis et de finibus, sed Angeli superiorum Coelorum ex causis et ex finibus, et ex his cogitare est superioris sapientiae, at de illis est inferioris. Cogitare ex finibus est sapientiae, ex causis est intelligentiae, et ex effectibus est scientiae. Ex his patet, quod omnis perfectio ascendat et descendat cum gradibus et secundum illos.