تدریس تکنیکهای زبان ت چهارشنبه ۲۸ شهریور ۰۳ | ۱۵:۳۱ ۷ بازديد
cedes morning; what
corresponds to night is with those in hell. 120
From this
correspondence “day” and “year” signify in the Word states of
life in general; “heat” and “light” signify love and wisdom;
“morning” the first and highest degree of love; “noon” wisdom
in its light; “evening” wisdom in its shade; “dawn” the
obscurity that precedes the morning; anerfect state than those
round about even to the circumference (see above, HEAVEN AND HELL 124
18
Time in Heaven
162. Although there is a succession and a progression of all
things in heaven, as in the world, yet angels have no notion or
idea of time and space; and this so completely that they do not
even know at all what time and space are. Time in heaven will
here be considered, and space in its own chapter.
163. Angels do not know what time is, althoning, noon, evening,
and night; and the four ages of man, infancy, youth, manhood,
and old age; and all other things tha, thus not what God
did from eternity before creation. When anxiety on this
account arose in my mind I was raised up into the sphere of
heaven, and thus into the perception that angels have in respect
to eternity; and it was then made clear to m weeks, and days into
twenty-four hours; and how these times recur by fixed
alternations, and how this is the source of times. On hearing
this he was surprised, saying that he knew nothing about such
things, but only what states are.
[3] In speaking with him I added that it is known in the
world, for men speak as if they knew that there is no time in
heaven, saying of those who die that they “leave the things of
time,” and that they “pass out of time,” meaning by this out of
the world. I said also that some know that times in their origin
are states, for they know that times are in exact accord with the
states of their affections, short to those who are in pleasant and
joyous states, long to those who are in unpleasant and
sorrowful states, and various in a state of hope and expectation;
and this therefore leads learned men to inquire what time and
space are, and some know that time belongs to the natural
man.
169. The natural man might think that he would be
deprived of all thought if the ideas of time, space, and material
things were taken away; for upon these all the thought of man
rests. 126
But let him know that so far as thoughts partake of
time, space, and mattere that eternity must
be thought of, not from time but from state; and then the
meaning of “from eternity” can be seen. This then happened to
me.
168. When angels speak with men they never express
themselves in natural ideas proper to man, all of which are
from time, space, matter, and things analogous thereto, but in
spiritual ideas, all of which are from states and their various
changes within the angels and outside of them. Nevertheless,
when these angelic ideas, which are spiritual, flow into men,
they are turned in a moment and of themselves into natural
ideas proper to man, that correspond perfectly to the spiritual
ideas. Neither angels nor men know that this takes place; but
such is all influx of heaven into man. Certain angels were
permitted to enter more nearly intot either exist from time or
have a succession in accordance with time. In thinking of these
a man thinks from time, but an angel from state; and in
consequence what there is in them from time with man is with
the angels turned into an idea of state. Spring and morning are
turned into an idea of the state of love and wisdom such as
they are in angels in their first state; summer and noon are
turned into an idea of love and wisdom such as they are in the
second state; autumn and evening such as they are in the third
state; night and winter into an ideaugh with them
there is a successive progression of all things, as there is in the
world, and this so completely that there is no difference
whatever; and the reason is that in heaven instead of years and
days there are changes of state; and where there are years and
days there are times, but where there are changes of state there
are states.
164. In the world there are times because the sun of the
world seemingly advances in succession from one degree to
another, producing times that are called seasons of the year;
and besides, it revolves about the earth, producing times that
are called times of day; both of these by fixed alternations.
With the sun of heaven it is different. This does not mark years
and days by successive progressions and revolutions, but in its
appearance it marks changes of state; and this, as has been
shown in the preceding chapter, is not done by fixed
alternations. Consequently no idea of time is possible to angels;
but in its place they have an idea of state (see above n. 154).
165. As angels have no idea derived n. 43, 128).
But it would be tedious to specify the differences, since the
changes each one undergoes are in accdor that cannot be
described; and I was told that such is the appearance of the
Lord as a sun to the angels in their first stHEAVEN AND HELL 123
once, but in one society after another. Furthermore, I was told
that these alternations are not fixed, but come upon them
sooner or later without their knowledge. And it was added that
the sun in itself is not thus changed or moved; but it takes on
this appearance in accord with their successive progressions of
state, since the Lord appears to everyone in accord with what
his state is, thus glowing when one is in intense love and less
glowing and finally shining white as his love subsides; and the
quality of each one’s state was represented by the obscure belt
that induced upon the sun these apparent variations in its glow
and light.
160. When angels are in the last of these states, which is
when they are in what is their own, they begin to be sad. I have
talked with them when they were in that state and have seen
their sadness; but they said tate. Afterwards there
appeared a great obscure belt about the sun, and by this its first
glow and brilliancy, which gave it such splendor, began to be
dulled, and I was told that such is the appearance of the sun to
them in their second state. Then the belt seemed by degrees to
grow darker, and the sun to appear less glowing, and this by
degrees until at length it took on a shining whiteness; and I was
told that such is the appearance of the sun to them in their
third state. After this, that shining whiteness was seen to move
to the left toward the moon of heaven, and to add itself to her
light; and in consequence the moon shone forth with
unwonted splendor; and I was told that such is the fourth state
of those in the celestial kingdom and the first state of those in
the spiritual kingdom, and that in both kingdoms changes of
state have such alternatioord with the quality of
his love and faith. From this it happens that while one may be
in clearness and delight another may be in obscurity and lack
of delight, and this at the same time within the same society.
So, too, the state differs in different societies; it is different in
the societies of the celestial kingdom from what it is in those of
the spiritual kingdom. These differences in the changes of state
are in general like the variations of the states of days in
different climates on the earth, for with some it is morning
when with others it is evening, and with some it is hot when
with others it is cold.
158. I have been taught from heaven why there are such
changes of state there. The angels said that there are many
reasons—first, the delight of life d “night” the absence
of love and wisdom. 121
156. Together with the state of the angels’ interiors which
pertain to their love and wisdom, the states of various things
that are outside of them and that they see with their eyes are
changed; for the things outside of them take on an appearance
that is in accord with the things within them. But what things
these are, and what kind of things they are, shall be told
presently in the chapter on