Heaven Revealed/Chapter 12
XII.
SOCIETIES IN HEAVEN.
ARE the angels endowed with social affections kindred to those of men? and have they an opportunity to exercise them? Do they all dwell in one society, or are there many societies? And if arranged into societies, what is the law that governs in the arrangement? What answer does Swedenborg give to these inquiries?—for he must have known how the case is, if his claim to open intercourse with the heavenly world be well founded. But we will first consider the subject in the light of reason.
It was shown in the early part of this work that the angels are all from the human race. They are human in their form and nature—men and women in an advanced or thoroughly regenerate state. Therefore they must possess social qualities; and social qualities imply social relations, or the existence of societies. For man is a social being. He was created to live in society; and he cannot be happy without intercourse with his fellows. In a perfectly isolated state, what would there be to call forth his affections or to give exercise his varied powers? The faculties of each soul have a definite relation to other souls, as truly as the eye has to light, the ear to air, the tongue to flavors, and the nose to odors. Which proves that man was created for society, as plainly as our bodily senses, by their very constitution, presuppose the existence of light, air, flavors and odors, to which they bear a fixed and definite relation.
Besides, we know that people are not happy when deprived of all intercourse with their fellows. And for this obvious reason: that they are gifted with affections which crave the fellowship of kindred minds, and they cannot be happy without the opportunity to exercise these affections. We can hardly conceive of a severer sentence than that which condemns a human being to solitary confinement for a long time. Cases have occurred where such isolation has caused an utter wreck of the mental faculties, reducing the individual to a state of lunacy.
Unless, therefore, all the native and strong appetencies of the soul are to be extinguished in the Hereafter—unless our mental constitution is to be entirely changed, we must then as now desire association with others. And to possess this innate social inclination, this hunger of the heart for society; and at the same time to be denied the possibility of social intercourse, would render us supremely miserable. Much of our happiness in this world, comes from the exercise of our social feelings—from the interchange of thought with kindred minds, and the doing of kindly deeds for others. From all of which the conclusion is inevitable, that the angels must possess a social nature; and if heaven is a happy state, they must have ample opportunity for its exercise. And this involves the necessity of social intercourse and social relations.
But do all the angels live in one and the same society? This seems highly improbable. It would not be in accordance with the Divine order and arrangements as revealed in this lower world. Here, all things are distributed into series or societies. They are beautifully grouped; yet the groups exist and work together in admirable harmony.
There are groups of suns and systems in the immensity of space; and groups of planets in the several systems. And on the earth trees and flowers are usually grouped, one variety flourishing in one locality, and a different one in another. So, too, birds, animals, insects and fishes are commonly found in groups. And every muscle in our bodies consists of a group of similar fibres, and every crystal in the bosom of the earth, of a group of lesser crystals.
It is evidently God's plan, therefore, to arrange things of a similar nature into groups or societies. And we may reasonably conclude that man, for whose behoof all other things were created, would not form an exception to this general plan. We should expect that heaven would be typified by the things of earth that are in order; and that the angels would be distributed into many different but concordant societies.
But a still stronger argument may be drawn from the known diversity in human character. This diversity depends not merely upon a difference in education, habits, and outward circumstances, but equally upon a difference in the native constitution of men's minds. No two minds are ever constituted precisely alike. No two things in the universe are exactly alike—no two pebbles on the beach, no two leaves on a tree, no two feathers on a bird, no two hairs on the head of man or body of beast. And the reason is, that the Creator, being Himself infinite, delights in variety. And the diversity existing among men in the original constitution of their minds as well as in their features and complexion, is similar to that observable throughout the created universe. Sometimes this diversity is slight, as among people of the same tribe or nationality; sometimes scarcely discernible, as among those of the same family. Again,—as among people of different races, the Malay and the American, the African and the Caucasian,—the diversity is very wide. And these people are just as different in their mental characteristics as in their physical constitution.
Now this known diversity of character is the distributing social force among people in this world, whereby they are arranged into different groups or societies. In general, different races and nationalities do not incline to associate. But Africans prefer the society of Africans; Chinamen the society of Chinese; English. French. Germans, Italians, etc., the society of those of their own nation. And for this obvious reason: that people of the same nation are usually most alike in their tastes, habits and feelings; and people everywhere prefer the society of those who are most like themselves.
And among people of the same country we find many different societies, resulting from diversity of character and that implanted inclination which leads men to prefer the society of kindred minds. Every one has his circle of intimate friends, in whose society he finds himself most free and happy. And these are usually people of a character near akin to his own—of similar tastes, habits, manners, feelings and purposes. It is this similarity of character which draws them together, and renders their society mutually agreeable. Hence we find those who are deeply absorbed in any particular subject—as temperance, peace, abolition, moral reform, and the like—anxious to make the acquaintance and enjoy the society of persons known to be interested in the same subject.
And where religion has taken a strong hold on the mind of a community, especially if doctrine or ritual is more thought of than the spirit and life of religion, there you will find those of similar beliefs and ecclesiastical preferences, drawn into the same society. They associate under the prompting influence of that implanted instinct which attracts each one to his like. Thus Methodists prefer to associate with Methodists. Baptists with Baptists. Friends with Friends. Catholics with Catholics, and soon. And there is nothing wrong in this. Each one, in choosing the society of those most like himself, is but yielding to a law of his nature—the law of spiritual affinity. The wrong comes when, through a narrow and mistaken view of the subject, people look upon those of a society or creed different from their own, as therefore inferior to or less righteous than themselves, and assume toward them an unfriendly attitude.
We have an illustration of the same law in all voluntary associations; for the evil as well as the good are drawn together by mutual affinity. Thus profligates prefer the society of profligates, gamblers the society of gamblers, thieves the society of thieves; and tipplers, burglars, pirates, and the like, the society of those of like character. The law is universal. Everywhere like ones have an affinity for each other; and by the force of such affinity they are drawn and held together. And it is only in the society of like ones that they feel quite content and at home. They are then free and feel at home, because they feel at liberty to act out themselves—to speak as they think, and do as they desire.
And the same great law is observable everywhere throughout the domains of animated nature. Beasts, birds, fishes and insects are found grouped according to this same law. Those of the same species are found in the same group, because of their mutual affinity. They love to be together. Nor does this law cease to operate even in the lower kingdoms of nature. Every tree is but a group of homogeneous fibres, and every simple mineral a group of homogeneous atoms which are drawn and held together by force of mutual attraction. There can be no doubt, therefore, about the universality of this law; and if universal, it must exist in heaven as well as on earth.
But setting aside the argument from analogy, is not the wide diversity observable among men, viewed in connection with the fact that every one takes his own character with him into the other world, sufficient of itself to prove the distribution of the heavenly inhabitants into many distinct societies? And from what we know of the law that governs in human associations on earth, we may infer the law that governs in angelic associations in heaven. It is the law of spiritual affinity. In heaven as on earth, those nearest alike in character must love to be together, and feel happiest and most at home in each other's society. As natural attraction, therefore, is the law in the natural world, that arranges in distinct groups objects most nearly related, so spiritual attraction determined by the spiritual relationship and consequent affinity of spirits, ought to be the law in the spiritual world that distributes both good and evil spirits into many distinct societies.
And precisely this is what has been revealed through Swedenborg on the subject. He says that the angels are distributed into innumerable societies, some of them consisting of myriads and others of thousands. And there is nothing forced or arbitrary in this arrangement. Every one goes in freedom to the society he loves and is nearest akin to. The law that governs in all angelic associations, he says, is the law of spiritual affinity. Through the constant operation and force of this law, angels of like character are drawn together and held together in the same society. To cite his own words:
"The angels do not all dwell together in one place, but are distinguished into larger and smaller societies according to the differences of the good of love and faith in which they are. They who are in similar good form one society. Goods in the heavens are of infinite variety, and every angel is such in character as is his own good. Those of like character are brought together as it were spontaneously; for with their like they are as with their own [relations] and at home; but with others, as with strangers and abroad. When they are with their like they are also in their freedom, and thence in every delight of life.
"All who are in similar good also know each other—although they had never met before—just as men in the world know their kindred, relations and friends. The reason is, that in the other life there are no kindreds, relationships and friendships but such as are spiritual, that is, of love and faith. I have several times been permitted to see this, when I have been in the spirit, withdrawn as it were from the body, and thus in company with angels. On such occasions I have seen some who seemed as if I had known them from infancy. But others seemed wholly unknown to me. They who seemed as if known from infancy, were those who were in a state similar to the state of my spirit; but they who were unknown, were in a dissimilar state."—H. H, n. 41-46; also A. R, n. 611.
"The universal heaven is distinguished into societies according to the differences of the love of good, and every spirit who is elevated into heaven and becomes an angel, is conveyed to that society which is distinguished by his ruling love. On his arrival there, he is as though he were at home, and living in the house where he was born. The angel perceives this, and is there consociated with those like himself. When he departs thence, and goes to some other place, he is always sensible of a certain inward resistance, attended with a desire to return to his like, and thus to his ruling love. It is in this way, that consociations in heaven are effected. The like occurs in hell, where also they are consociated according to loves which are the opposite of the loves of heaven."—Ibid. n. 479.All good people, we know, are not quite congenial, and would not be happy in each other's society. Their good is of a different quality; and there are many kinds and degrees of good even in heaven, some of which are widely different from others. "As all in heaven," says Swedenborg, "are distinguished according to goods, it may be clearly seen how manifold and various good is; for it is so various that there is no instance of one being in like good with another; yea, if myriads of myriads should be multiplied to eternity, the good of one would not be like that of another, just as the face of one is never like the face of another. Good also in the heavens forms the faces of the angels."—A. C, n. 7236.
And as there are countless degrees of good in heaven, so there is, according to Swedenborg, an endless variety there. And this variety adds greatly to its perfection. It is this which necessitates the distribution of the angels into many distinct societies; for only those who are in a similar kind and degree of good, have a strong affection for each other. There may be a thousand persons—all good; but their good may be so different both in kind and in degree, that they feel no strong attraction toward each other, and would not, if left in perfect freedom, choose each other's society. Being spiritually unlike, they would prefer to live apart; for they are spiritually remote from each other. As Swedenborg says:
"The angelic societies in the heavens are also distant from each other according to the general and specific differences of their goods. For distances in the spiritual world are from no other origin than from a difference in the states of the interiors; consequently, in the heavens, from a difference in the states of love. Those are far apart who differ much, and those are near who differ little. Similarity brings them together."'—H. H. n. 42.
"All in heaven are consociated according to spiritual affinities, which are those of good and truth in their order. So is it in the whole heaven, so in every society, and so in every house. Hence it is that the angels who are in similar good and truth, know each other like those related by consanguinity and affinity on earth, just as if they had been acquainted from infancy."—H. H, n. 205.We are told, also, that there is a similarity of expression—a strong family likeness—among those of the same society; for the affections are there clearly revealed in the face, which is their representative image. No one in heaven has a face that does not correspond to and faithfully express his prevailing affections.
The reasonableness of all this is too obvious to need any argument. And these disclosures accord with the teachings of Scripture as well as with the intuitions of reason. The "many mansions" in the Father's house of which the Divine Saviour spake, clearly point to the many angelic societies resulting from the endless diversity of good and truth in heaven. Besides, the word translated heaven is usually found in the plural (heavens), both in the original Hebrew and Greek of the Bible— another circumstance indicative of the fact that there are many heavens, or many different states, all of which are good and heavenly, necessitating therefore many different angelic societies; for every such society is a heaven in a less form. The apostle Paul, too, speaks of being "caught up to the third heaven" on one occasion,—a fact revealing a diversity of state among the angels, and the consequent plurality of the heavenly societies.
Moreover, there are just as strong reasons for the division of the whole angelic heaven into distinct societics, as there are for the division of all the inhabitants of the spiritual world into the two classes of good and evil; or for the Scripture doctrine of a heaven of angels and a hell of devils. For the many different societies both in heaven and in hell, result from the operation of the same law that produces the two grand divisions of spirits whereof the Bible so often speaks—the law of spiritual affinity. This law is not arbitrary, nor of man's inventing, but has its foundation in the very constitution of the human soul, and is as fixed as the law of chemical affinity. It is by virtue of this law that angels of like character are drawn together and held together in the same society. For every one in the other world yields to his attractions, and goes whithersoever his ruling love leads him; and this invariably leads him to the society of those who are most like himself. There he is as if with his own kindred—they are his spiritual kindred. There he is in freedom, is contented and happy. There, and there only, does he feel quite at home.
And here we have another display of the Lord's boundless wisdom and love in providing a home in his own house for every one who has learned to love the good and the true in however humble a degree. The African and the Arab, the Hindu and the Turk, the Anglo-Saxon and the Indian—every one of whatever color, clime, or creed, who has religiously followed the light vouchsafed him, will find there a congenial home in the society of kindred spirits. He will be among his spiritual kith and kin, and have no desire to be elsewhere, being in just the society that is suited to him, and that he most covets. But the heaven of the Mahometan will not be that of the Christian, nor will all the good from Christian lands dwell together, but every one in his own heaven—every one in the society of those he loves best, and in happiness proportioned to the kind and degree of his goodness. All who have an affinity for the society of the just, will find a congenial home in some one of the "many mansions" in the realms above.
Then look at the practical tendency of this doctrine. It is plain to see how it discountenances that narrow and exclusive spirit which would have us believe there is but one kind and degree of goodness, but one acceptable or saving creed, and but one denomination or church through which an entrance into heaven can be effected. It inculcates the beautiful truth which all the best people in Christendom are beginning to see and acknowledge, that the church on earth—though one in spirit, like the societies in heaven—must needs consist of an endless, variety. It deals a fatal blow, therefore, to the old sectarianism which has so long disfigured and misrepresented the Christian religion; and shows that it is a part of the beautiful economy of God, avouched by everything in heaven as well as on earth, that people's minds should differ not less widely than their faces; and that this very diversity, giving rise to different denominations or churches, will add to the beauty, strength and perfection of the whole, when all shall become animated by the Divine Master's spirit.
The catholic spirit of the New Theology, by which as well as by its doctrines it is so broadly distinguished from the Old, and which is well illustrated by the diversity in the heavenly societies, may be further seen from passages like the following, in which the writings of Swedenborg abound.
"When love to the Lord and charity toward the neighbor, that is, the good of life, are made the essentials with all and with each individual, then churches, how many soever they may be, make one; and each is then one in the kingdom of the Lord. This is also the case in respect to heaven where there are innumerable societies, all different from each other; but still they constitute one heaven, because all are principled in love to the Lord and charity toward the neighbor [though in different degrees ]."—A. C. n. 2982.
"The varieties and differences of doctrinals [in the various churches] are innumerable. . . But notwithstanding there are so many varieties and differences, still they together form one church when all acknowledge charity as the essential of the church; or, what is the same, when they have respect to life as the end of doctrine; that is, when they inquire how a man of the church lives, and not so much what are his sentiments; for every one in the other life is gifted with a lot from the Lord according to the good of his life, not according to the truth of doctrine separate from this good."— Ibid. n. 3241.
"The Lord's spiritual kingdom in the heavens is various according to what appertains to faith, insomuch that there is not one society, nor even one in a society, who, in those things which relate to the truth of faith, is entirely agreed with others as to his ideas. Nevertheless the "Lord's spiritual kingdom in the heavens is one, because all account charity as principal; for charity constitutes the spiritual church, and not faith, unless you say that faith is charity. Whoever is principled in charity, loves his neighbor, and with regard to his dissenting from him in matters of belief, this he excuses, provided only that he lives in goods and truths. He does not even condemn the well-disposed Gentiles, although they are ignorant of the Lord, and know not any truth of faith; for he who lives in charity, that is, in good, receives such truths from the Lord as suit with his good; and good Gentiles receive such truths as in another life may be bended into truths of faith."—A. C, n. 3267.
"Let this truth be received as a principle, that love to the Lord and charity towards our neighbor are the essentials on which hang all the law, and concerning which all the prophets speak, and thus that they are the essentials of all doctrine and of all worship, then all heresies would vanish, and out of many churches would be formed one church, however they might differ as to doctrines and rituals. . . Then all would be governed as one man by the Lord, being like the members and organs of our body, which, although diverse in their forms and functions, have nevertheless relation to one heart on which they all depend both in general and in particular, be their respective forms ever so various. In this case, too, every one would say of another, in whatsoever doctrine or in whatsoever external worship he was principled. This is my brother; I see that he worships the Lord, and that he is a good man."—Ibid. n. 2385.