From The Doctrines For Spiritual Christianity
All constituents of the three kingdoms exist [in the spiritual world as in the natural] and in the midst of them stands the angel. He sees these things about him, and also knows that they are representations of him. Indeed, when the inmost plane of his intellect is opened, he recognises himself and sees his image in them, almost as if he were looking in a mirror. (Divine Love and Wisdom 63)
As there are like things in heaven and in our world, in the heavens there are spaces and times, but the spaces there, like the lands themselves and the things upon them, are appearances; for they appear according to the states of the angels, and the extensions of spaces and distances appear according to the similarities and dissimilarities of states. By states are meant states of love and wisdom, or of affections and of thoughts therefrom, which are manifold and various. According to these the angelic societies in the heavens are distant from each other, also the heavens are distant from the hells, and the societies of the hells from each other. It has been granted me to see how likeness of state conjoins, and lessens the extension of space or distance, and how unlikeness of state separates, and produces extension of space or distance. Those there who appear to be a mile apart can instantly be present with each other when the love of one for the other is stirred up, and on the other hand those who are talking together can instantly become a mile apart when anything of hatred is aroused.
That spaces in the spiritual world are mere appearances has also been made evident to me by this, that many from distant lands, as from various kingdoms of Europe, from Africa, and from India, also the inhabitants of different planets and of widely separated earths, have been present with me. And yet spaces in the heavens appear extended in the same way as the spaces of our earth. But as the spaces there have only a spiritual origin, and not at the same time a natural origin, and thus appear according to the states of the angels, so the angels can have no idea of spaces, but they have instead an idea of their states; for the changeableness of the spaces gives rise to the idea that they are from a spiritual origin, thus from a likeness or unlikeness of affections and of thoughts therefrom.
It is the same in regard to times, for as spaces are so are times, since progressions through spaces are also progressions through times. Times also are appearances of states because the sun of heaven, which is the Lord, does not there make days and years by its revolutions and progressions, as the sun of the world seems to do; consequently in the heavens there is perpetual light and a perpetual spring, and therefore times there are not fixed, permanent, and measurable. And as times also vary according to the states of the affections and of the thoughts therefrom, for they are short or diminished by things delightful to the affections, and are long or lengthened by things undelightful to the affections, so the angels cannot have from appearance an idea of time, but they have instead an idea of states from its origin. All this makes clear that the angels in heaven have no idea of space and time, but they have a spiritual idea about these, which is an idea of state.
But this idea of state with the consequent idea of the appearance of space and time comes solely in and from the ultimates of creation there; the ultimates of creation there are the lands upon which angels dwell. It is there that spaces and times appear, and not in the spiritual things themselves by which the ultimates were created; nor do they appear in the affections themselves of angels, except when the thought from them extends to ultimates. But it is otherwise in the natural world where spaces and times are fixed, permanent, and measurable, and therefore enter into the thoughts of men and limit them, and distinguish them from the spiritual thoughts of angels. This is the chief reason why man cannot easily comprehend the Divine omnipresence and omniscience, for even when he wishes to comprehend them he is liable to fall into the error that God is the inmost of nature, and is for that reason omnipresent and omniscient. (Apocalypse Explained 1219{2-5})
That heaven is from the human race, is evident from this, that angelic and human minds are similar; both enjoying the faculty of understanding, of perceiving, and of willing; both being formed for receiving heaven. For the human mind possesses wisdom as well as the angelic; but it is not so wise in the world, because it is in a terrestrial body, in which its spiritual mind thinks naturally, for its spiritual thought, which it has in common with an angel, then flows down into the natural ideas corresponding with the spiritual, and is thus perceived in them. But it is otherwise when the mind of man is freed from its connection with the body; then it no longer thinks naturally but spiritually; and when spiritually it then thinks what is incomprehensible and ineffable to the natural man, as an angel does. Hence it is evident, that man’s internal, which is called his spirit, in its essence is an angel. That an angel is in a perfect human form, may be seen in the work on Heaven and Hell (73-77): but when man’s internal is not opened above, but only below, then still, after its removal from the body, it is in a human form, but a direful and diabolical one, for it cannot look upwards to heaven, but only downwards to hell. (Last Judgement 18)
The reason why groves, and also forests, gardens, and paradise gardens, as well as trees according to their species, mean such things lies in representative objects in the next life. The angels’ intelligence and wisdom determine what kinds of objects appear there; for whatever makes its appearance has a celestial or spiritual origin. (Arcana Coelestia 10644)
The changes of state of the affections appear to the life in the face of angels. When they are in their own society they are in their own face, but when they come into another society their faces are changed according to the affections of good and truth of that society; and yet the genuine face is as a plane, which is recognized in these changes. I have seen the successive variations according to the affections of the societies with which they were communicating, for every angel is in some province of the Grand Man, and thus communicates generally and widely with all who are in the same province, though he himself is in the part of that province to which he properly corresponds. I have seen that they varied their faces by changes from one limit of affection to another; but it was observed that the same face in general was retained, so that the ruling affection always shone forth with its variations, and thus the faces of the whole affection in its extension were shown. (Arcana Coelestia 4797)
Key Points From The Video
The Angelic Mindscape: Angels perceive a sensory world that appears as real as natural landscapes do to humans, but they see beyond physical appearances, discerning meaning related to their own inner states and relationships.
Spiritual Nature of Sensory Objects: In heaven, all sensory objects, including the bodies of angels, are spiritual and represent the states of the mind, embodying affection and the thoughts that arise from it.
Mental and Spiritual Origins: Sensory objects in heaven originate from internal, mental, or spiritual states, not from external causes, appearing in space and time as expressions of the Divine life through the will and intellect of angels.
Representations of Affections: Changes in angelic affections manifest visibly, such as through facial expressions, which can shift according to the prevailing affections of the society they are visiting, while their core essence remains constant.
Multiple Choice Questions
1. How do angels perceive the sensory world?
a) as random occurrences
b) as unchanging realities
c) as illusions with no meaning
d) as reflections of their inner states and affections
Answer d)
2. What is meant by the “spiritual nature of sensory objects” in heaven?
a) all objects are entirely imaginary
b) objects are purely physical
c) objects represent the mental and emotional states of angels
d) objects do not change in appearance
Answer c)
3. What are the origins of sensory objects in heaven?
a) external sources independent of the mind
b) Divine life manifested through angelic will and intellect
c) physical principles
d) natural forces
Answer b)
4. How do changes in affections affect the appearance of angels?
a) they remain the same regardless of affection
b) they only change if the angel wants them to
c) their faces change to reflect the affections of the society they visit
d) they disguise themselves completely
Answer c)
5. What remains constant in angels when they move between societies?
a) their genuine countenance as a core representation of their essence
b) their surroundings
c) their outer clothing
d) their mood
Answer a)
Reflective Questions
1. How do you interpret the experiences and people you encounter daily—are they reflections of your inner states?
2. What does it mean to you that the “whole spirit” of a person is made up of their affections and the thoughts arising from them?
3. How could recognising the spiritual origin of sensory perceptions change your approach to everyday life?
Experiential Integration
Take a moment to reflect on one sensory experience (sight, sound, or smell) that stands out to you. Consider how this experience may reflect your current inner state, including any affections or emotions that seem connected to it. Record any insights about the connection between your mental or emotional state and your perception of the sensory experience.
Further Exploration
For in the other life, and in heaven itself, there appear most beautiful colors, all deriving their origin from good and truth. For the sphere of the affections of good and truth is sensibly presented before the eyes of angels and spirits by means of colors, and specific things by variously colored objects. They are presented to the nostrils also by means of odors. For everything celestial, which is of good, and everything spiritual, which is of truth, is represented in the lower heavens by such things as appear in nature, thus to the very senses of the spirits and angels there. The reason why the spheres of the affection of good and truth are visibly presented by means of colors, is that the colors are modifications of heavenly light, thus of intelligence and wisdom. (Arcana Coelestia 9466)
In the heavens appear colors of unspeakable beauty, because they are modifications of heavenly light, and heavenly light is the Divine truth proceeding from the Lord. From this it is evident that colors are presented to view there according to the variations of good and truth; thus they are modifications of the light that proceeds from the Lord through the angels. (Arcana Coelestia 9865{2})
For all colors visible in the other life signify something of good and truth, because they come into existence from the light of heaven, which in itself is wisdom and intelligence from the Lord’s Divine. The variations or modifications of that light are the consequent variations, and so to speak modifications, of wisdom and intelligence, consequently of good and truth. (Arcana Coelestia 4922)
Colors also are seen in the other life which in splendor and refulgence surpass the luster of the colors of this world to such a degree that scarcely any comparison is possible. These colors are produced by the variegation of the light and shade there; and as it is the Intelligence and wisdom that come from the Lord which there appear as light before the eyes of angels and spirits, and at the same time inwardly illumine their understandings, in their essence these colors are variations or so to speak modifications of intelligence and wisdom. (Arcana Coelestia 4530)
Moreover, in the spiritual world, where all are spiritual even as to their bodies, the eyes of all are formed to see from their own light. The life’s love of everyone makes an understanding for itself, and so also a light; for love is like the fire of life, from which is the light of life. (Divine Providence 167{3})
Would You Like To Talk To Someone?
Inner reflective work can give rise to states of uncertainty and conflict, as well as opening up many questions. If you would like to talk with someone to explore these more, then please Contact Us.