11. 三层天中诸天使的智慧来自源于主的圣经，字义充当圣经的根基和基础。
我曾自天堂听闻，远古之人当中存在着直接的启示，因此，他们没有写成文字的圣经。但是在那个时代之后，直接赐予启示并被世人接受会危及人的灵魂，为使世人与诸天堂的交流和连接不被中断和破坏，主乐意藉着写成文字的圣经来揭示神性的真理。这圣经纯粹用对应的事物写成，因此它最外在的字义有这样的性质：它包含了三层天堂诸天使的智慧。在我们的圣经中并不容易看出这些智慧，但还是在它里面。这里简要说说智慧如何存于圣经之中：
天堂有三层，一层比一层低，世界在其下。在最高层天堂，天使的智慧处于高层，称之为属天的智慧。在中层天堂，天使的智慧处于中层，称之为属灵的智慧。而在底层天堂，天使的智慧处于低层，称之为属灵之属世和属天之属世的智慧。在世界中，因为它在诸天堂之下，智慧处于最底层，被称作属世的智慧。
所有这些层级的智慧都存于世上的圣经中，以同步次序存在，在沿着相继次序下降的过程中、变为同步次序。于是同步次序就是全部相继次序的集合。相继次序的最高层级成为同步次序的核心；相继次序的中间层级居于同步次序的中间位置；相继次序的最低层级成为同步次序的外层。
世上的圣经就是这同步次序的一个例子。圣经核心处是主，如太阳，由他发出的神性真理和神性良善，如太阳的光与热，经中间层向外层辐射和扩展，直到最外层。在此同步次序中属天神性位于离主最近处，在最高层或第三层天堂之中，是那里诸天使的智慧源泉。再往外的属灵神性，处于中间层或第二层天堂之中，是那里诸天使的智慧来源。再往外就是属灵之属世和属天之属世的神性，在最低层或第一层天堂之中，是那里诸天使的智慧来源。此同步次序的最外围由属世之神性构成，存在于世上，于是世人由此获得智慧。最外围环绕、维系其内部的事物并把它们联合在一起，防止它们崩溃，发挥基础和支撑的作用。圣经之字义—从整体到每部分—就是如此属性。
因此，当世人以敬虔之心读经时，里面所含的东西就被开启和揭示，每层天堂各取各自的东西—属灵的天使取其属灵之神性，属天的天使取其属天之神性，这便是他们的智慧之源。
我不只是从天堂听说我们的圣经有如此属性，还通过大量的亲身见闻向我展现和证明。神性自主发出并降至世间，无非依次经由各层天堂，最终落脚于世间。如此形式，以致神性以同样的次序经由诸天堂返回它的源头，也就是回到主那里。
11. The Wisdom of the Angels of the Three Heavens Comes from the Lord through the Word, the Literal Meaning of the Word Serving as its Foundation and Base
I have heard from heaven that a direct revelation existed among the most ancient people on this earth, and that therefore they had no written Word. But after that time, when direct revelation could neither be given nor received without endangering people's souls-then, to keep the communication and conjunction of people with the heavens from being interrupted and destroyed, it pleased the Lord to reveal Divine truth by means of a written Word. This Word was written solely in terms of things that correspond, and it is therefore of such a character in its outmost sense that it includes within it the wisdom of the angels of the three heavens. That wisdom is not apparent in our Word, but still it is there. How it is there shall be briefly told:
There are three heavens, one below the other, with the world under them. In the highest heaven, angelic wisdom is in its highest degree, called celestial wisdom. In the middle heaven, angelic wisdom is in its middle degree, called spiritual wisdom. And in the lowest heaven, angelic wisdom is in its lowest degree, called spiritual-natural and celestial-natural wisdom. In the world, because it is below the heavens, wisdom is in its very lowest degree and is called natural.
All these degrees of wisdom are present in the Word that exists in the world, but in concurrent order, for sequential order in its descent becomes concurrent. Concurrent order therefore embraces all the sequential degrees descending into it. The highest degree in sequential order becomes the inmost in concurrent order. The middle degree becomes the intermediate, and the lowest becomes the outmost.
The Word in the world is an example of such a concurrence. In its inmost is the Lord, from whom Divine truth and Divine good radiate like fiery light from a sun, transmitting themselves through intermediate means all the way to outmost things. Next in that concurrent order are Divine things in celestial form, such as exist in the highest or third heaven, from which the angels in that heaven have their wisdom. Divine things in spiritual form then follow, of the sort found in the middle or second heaven, from which the angels of that heaven have their wisdom. After that come Divine things in spiritual-natural and celestial-natural form, such as exist in the lowest or first heaven, from which the angels there have their wisdom. The outmost circle of this concurrence is made up of Divine things in natural form, such as exist in the world, from which people have their wisdom. This outmost element surrounds, holds together, and so contains the things within, to keep them from drifting away. Thus it also serves as a foundation.
Such is the nature of our Word in its literal meaning, as a whole and likewise in every part. Consequently, when a person reads it with reverence, then its inward contents are unlocked and uncovered, and each heaven takes its own meaning from it. Spiritual angels take from it their Divine-spiritual meaning, and celestial angels their Divine-celestial meaning-these being, for them, the source of their wisdom.
I have not only heard it said from heaven that this is the character of our Word, but I have also been shown it and had it confirmed by much personal experience. Something Divine sent down from the Lord into the world could only have passed through the heavens in turn and have come forth in the world so formed that it returns through the heavens to the Lord, its origin, in the same order.
11. XI. The wisdom of the angels of the three heavens comes from the Lord by means of the Word; its literal sense serves as its fulcrum and foundation.
I have been told from heaven that the most ancient people on this earth had direct revelation, and therefore they did not have a written Word. But after their time, when direct revelation could not exist without risk to souls and so could not be accepted, to prevent people's communication and linking with the heavens being cut off and destroyed, the Lord was pleased to reveal Divine Truth by means of the Word, which is written entirely by means of correspondences. As a result it is so constructed in its ultimate sense that it holds within it the wisdom of the angels of the three heavens. This wisdom is not visible in our Word, yet it is contained in it, and I must briefly describe how this is done.
There are three heavens, one below the other, and beneath them the world. In the highest heaven the wisdom of the angels reaches the highest degree; this is called celestial wisdom. In the middle heaven the wisdom of the angels reaches the middle degree; this is called spiritual wisdom. In the lower heaven the wisdom of the angels reaches the ultimate degree; this is called spiritual- and celestial-natural wisdom. In the world, which is below those heavens, wisdom is at its lowest degree; this is called natural wisdom. All these degrees of wisdom are present in the Word we possess in the world, but in a simultaneous arrangement. For a successive arrangement becomes simultaneous as it comes down; so that the simultaneous becomes a complex of all the successive stages. The highest in a successive arrangement becomes the inmost in a simultaneous arrangement, the middle becomes its middle, and the ultimate becomes its ultimate.
The Word as it exists in the world has a simultaneous arrangement of this sort; in its inmost is the Lord, like a sun, the source of Divine Truth and Divine Good, light and flame radiating and spreading through the middle stages to the ultimate. In this simultaneous arrangement the Celestial Divine is nearest, as it is in the highest or third heaven, the source of the wisdom of the angels there. Then follows the Spiritual Divine, as it is in the middle or second heaven, the source of the wisdom of the angels there. After this comes the Spiritual-Natural Divine and the Celestial-Natural Divine, as it is in the ultimate or first heaven, the source of the wisdom of the angels there. The ultimate ring of this simultaneous arrangement is made up of the Natural Divine, as it is in the world, the source of the wisdom of people on earth. This outermost ring surrounds, binds and holds together the inner rings, to prevent them falling apart and to act as a fulcrum for them. The literal sense of the Word is like this in general and in every part.
So when it is read piously by a person, then its inner rings are untied and uncovered, and each heaven draws from it what is its own, the spiritual angels their Spiritual Divine, the celestial angels their Celestial Divine, the source of their wisdom. It was not only told and heard from heaven that our Word is like this, but it was demonstrated and proved by many experiences. When the Divine was sent down by the Lord into the world, it must have passed through the heavens one after the other, and come into existence in the world in such a form as to return in the same order through the heavens to its source, the Lord.
11. XI. THE WISDOM OF THE ANGELS OF THE THREE HEAVENS IS FROM THE LORD BY MEANS OF THE WORD, TO WHICH THE SENSE OF ITS LETTER SERVES AS A SUPPORT AND BASIS.
I have heard from heaven that there was immediate revelation with the most ancient people on this earth, and that therefore they had no written Word; but after their times, when immediate revelation could neither be given nor received without danger to their souls, lest the communication and conjunction of men with the heavens should be intercepted and perish, it pleased the Lord to reveal Divine truth by means of the Word, which was written solely by correspondences. It is therefore of such a nature in the ultimate sense, that it comprehends within itself the wisdom of the angels of the three heavens. This wisdom does not appear in our Word, but yet it is within it, and how it is within it shall be briefly told. There are three heavens, one beneath another, and under them is the world. In the highest heaven is angelic wisdom in the highest degree, which is called celestial wisdom; in the middle heaven is angelic wisdom in the middle degree, which is called spiritual wisdom; but in the lowest heaven is angelic wisdom in the lowest degree, which is called spiritual and celestial natural. In the world, because that is below the heavens, is wisdom in the lowest degree, which is called natural. All these degrees of wisdom are in the Word which is in the world, but in simultaneous order, for successive order in its descent becomes simultaneous. Therefore that which is simultaneous becomes the complex of all its successive degrees.
The highest in successive order becomes the inmost in simultaneous order, the middle becomes the middle there, and the ultimate the ultimate there. Such a simultaneous order is the Word in the world. In its inmost is the Lord as a sun, from which Divine truth and Divine good, light and flame, radiate and propagate themselves through immediates even to ultimates. Next in that simultaneous order is the Divine celestial, such as is in the highest or third heaven, from which the angels there have wisdom. Then follows the Divine spiritual, such as is in the middle or second heaven, from which the angels there have wisdom. After that succeeds the Divine spiritual natural, and celestial natural, such as is in the ultimate or first heaven, from which the angels there have wisdom. The ultimate border of this simultaneous order is made by the Divine natural, such as is in the world, from which men have wisdom. This ultimate girds about, binds together, and thus contains the interiors, that they may not flow away; thus it serves also as a support. Such is our Word in the sense of the letter, in general and also in every part. When therefore this is read with reverence by man, then its interiors are unbound and unfolded, and each heaven draws therefrom its own, spiritual angels their Divine spiritual, and celestial angels their Divine celestial, from which they have their wisdom. That our Word is such has not only been declared and heard from heaven, but has also been shown and confirmed by much experience. The Divine let down by the Lord into the world, could not but pass through the heavens in their order, and exist in the world, so formed that it might in like order return through the heavens to the Lord, from whom it proceeded.
11. Quod sapientia angelorum trium coelorum sit a Domino per Verbum, cui sensus literae ejus inservit pro fulcro et basi
Ex coelo auditum est, quod apud antiquissimos in hac tellure fuerit immediata revelatio, et quod ideo illis non fuerit Verbum scriptum; sed post illorum tempora, quando immediata revelatio absque periculo animarum non dari nec recipi potuit, ne interciperetur ac periret communicatio et conjunctio hominum cum coelis, placuit Domino Divinum Verum revelare per Verbum, quod per meras correspondentias scriptum est, quod inde tale est in sensu ultimo, ut comprehendat in se sapientiam angelorum trium coelorum; haec sapientia non apparet in nostro Verbo, sed usque ei inest; quomodo ei inest, paucis dicetur; sunt tres coeli, unum infra alterum, et mundus sub illis; in supremo coelo est sapientia angelica in supremo gradu, quae vocatur sapientia coelestis; in medio coelo est sapientia angelica in medio gradu, quae vocatur sapientia spiritualis; in ultimo autem coelo est sapientia angelica in ultimo gradu, quae vocatur spiritualis et coelestis naturalis; in mundo, quia ille infra coelos, est sapientia in infimo gradu, quae vocatur naturalis; omnes hi sapientiae gradus insunt Verbo, quod in mundo est, sed in ordine simultaneo, ordo enim successivus in descensu fit simultaneus; inde simultaneum fit complexus omnium suorum successivorum; supremum in ordine successivo fit intimum in ordine simultaneo, medium fit medium ibi, ac ultimum fit ultimum ibi; tale simultaneum est Verbum in mundo; in ejus intimo est Dominus, sicut sol, a quo Divinum verum et Divinum bonum ut lux et flamma per media usque ad ultima se evibrat et propagat; proxime in illo simultaneo est Divinum coeleste, quale est in supremo seu tertio coelo, ex quo angelis ibi est sapientia; dein succedit Divinum spirituale, quale est in medio seu secundo coelo, ex quo angelis ibi est sapientia; post illud succedit Divinum spirituale naturale et coeleste naturale, quale est in ultimo seu primo coelo, ex quo angelis ibi est sapientia; ultimam peripheriam hujus simultanei facit Divinum naturale, quale est in mundo, ex quo hominibus est sapientia; hoc ultimum circumcingit, colligat, et sic continet interiora, ne diffluant, ita quoque inserviens pro fulcro; tale est Verbum nostrum in sensu literae in communi et quoque in omni parte; cum itaque hoc sancte legitur ab homine, tunc religantur et retexuntur interiora ejus, et quodlibet coelum inde suum haurit, spirituales angeli suum Divinum spirituale, et coelestes angeli suum Divinum coeleste, ex quibus est illis sapientia: quod tale sit nostrum Verbum, non modo dictum et auditum est e coelo, sed etiam multa experientia ostensum et confirmatum. Divinum demissum a Domino in mundum, non potuit non transivisse coelos in suo ordine, et in mundo ita formatum existere, ut in simili ordine per coelos redeat ad Dominum a quo.