ey say there, as He
Himself taught, that He is One with the Father; that the Father is in
Him, and He in the Father; that whosoever seeth Him, seeth the Father;
and that everything holy proceeds from Him. I have often conversed with
the angels on this subject, and they constantly declared that they are
unable to divide the Divine Being into three, because they know and
perceive that the Divine Being is one, and that He is One in the Lord.

The angels, taken collectively, are called heaven, because they compose
it: but still it is the Divine Sphere proceeding from the Lord, which
enters the angels by influx, and is by them received, which essentially
constitutes it, both in general and in particular. The Divine Sphere
proceeding from the Lord is the good of love and the truth of faith: in
proportion, therefore, as the angels receive good and truth from the
Lord, so far they are angels, and so far they are heaven.

As in heaven there are infinite varieties, and no society is exactly
like another, nor indeed any angel, therefore heaven is divided in a
general, in a specific, and in a particular manner. It is divided, in
general, into two kingdoms, specifically, into three heavens, and in
particular, into innumerable societies.

There are angels who receive the Divine Sphere proceeding from the Lord
more and less interiorly. They who receive it more interiorly are called
celestial angels; but they who receive it less interiorly are called
spiritual angels. Hence, heaven is divided into two kingdoms, one of
which is called the Celestial Kingdom, and the other, the Spiritual
Kingdom.

The angels of each heaven do not dwell all together in one place, but
are divided into larger and smaller societies, according to the
difference of the good of love and faith in which they are grounded;
those who are grounded in similar good forming one society. There is an
infinite variety of kinds of good in the heavens; and every angel is
such in quality as is the good belonging to him.

That heaven, viewed collectively, is in form as one man, is a mystery
which is not yet known to the world: but it is well known in the
heavens; for the knowledge of this mystery, with the particular and most
particular circumstances relating to it, is the chief article of the
intelligence of the angels; since many other things depend upon it,
which, without a knowledge of this as their common centre, could not
possibly enter distinctly and clearly into t