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.