The multiverse is a hypothetical group of multiple universes. Together, these universes comprise everything that exists: the entirety of space, time, matter, energy, information, and the physical laws and constants that describe them. The different universes within the multiverse are called “parallel universes,” “other universes,” “alternate universes,” or “many worlds.”-Wikipedia
The infinite mind of God generates two “alternate universes” and the inhabitants therein. The “complete” teleios is the “heavenly realm” of angels and spirits, the “partial” meros is the “earthly realm” of men:
but when the complete (5046 τέλειος teleios) comes, the partial (3313 μέρος meros) will come to an end. (1 Cor. 13:10 NRS)
All things in the multiverse “consist” or “hold together” by the “thought” of God’s Infinite Mind.
And He is before all things, and in Him all things hold together.-(Col. 1:17 NAS)
[God]… is not far from each one of us; “for in Him we live and move and have our being, as also some of your own poets have said, `For we are also His offspring.’ (Acts 17:26-28 NKJ)
God is “the Place” where all things exist, “the heaven and heaven of heavens” are contained in Him:
But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? (1 Ki. 8:27 KJV)
A common term for the Deity in Rabbinic literature is ‘the Place,’ which originates in the doctrine: ‘The Holy One, blessed be He, is the place of His Universe, but His Universe is not His place’ (Gen. R. LXVIII. 9). He encompasses space but space does not encompass Him.”-Abraham Cohen, Everyman’s Talmud, (SCHOCKEN BOOKS, NEW YORK 1995 reprint of 1949 edition) p. 8.
The omnipresence [of God] raises several questions: 1) Is there space outside of the universe? That is impossible, for space is part of the universe, a creature like the universe, and cannot extend beyond itself. Where the universe ends, space also ends. To assume space beyond the universe would imply an endless progressus in infinitum and ultimately identify God with the world. (Pantheism.) But where the universe ends, there God is. The universe (τὰ πάντα) is not in space, but in God (Col. 1:17), or, as Gerhard expresses it: “God is not confined by space. On the contrary, it is He who gives to space and the things contained in space their being.” (Loci, locus “De Natura Dei,” § 172.)-Pieper, F. (1953). Christian Dogmatics (electronic ed., Vol. 1, p. 444). St. Louis: Concordia Publishing House.
B. The Theological Heavens
The term “heaven” is also used in what we may call a theological sense, because of its connection with God (theos). God and heaven are so closely related that heaven (in this sense) may reasonably be defined as “wherever God is,” or “the dwelling place of God.” In fact, when the Bible uses the word in this theological sense, it refers to two different heavens that presently exist.
One heaven is the divine dimension itself. In this sense heaven is not a place where God dwells but is actually the equivalent of God. When used thus, as Erickson notes, “ ‘heaven’ is a virtual synonym for God” (Theology, 1234). Because of this identity Scripture can use the phrases “kingdom of God” and “kingdom of heaven” interchangeably. God is “the God of heaven” (Ezra 1:2; Neh 1:4–5). We can speak of our Father who is “in heaven” (Matt 5:16,45; 6:1,9; 7:11,21). In this sense God looks upon us “from heaven” (Deut 26:15; Ps 14:2; 33:13; Isa 63:10); he hears “from heaven” (1 Kgs 8:30; 2 Chr 7:14); he speaks “from heaven” (Matt 3:17; John 12:28); he gives signs “from heaven” (Matt 16:1; Luke 11:16). In this sense John’s baptism is “from heaven,” i.e., from God (Matt 21:25); we sin “against heaven,” i.e., against God (Luke 15:18); and our names are recorded “in heaven,” i.e., in the mind of God (Luke 10:20; Heb 12:23). Also, this is the sense in which at his first coming Christ “descended from heaven” (John 3:13; see 3:31; 6:38,41–42,50–51,58).
The other theological heaven is the divine throne room located in the invisible universe, in the spiritual cosmos where angels dwell. This is the sense in which angels are “in heaven” (Matt 22:30; 24:36; Rev 5:13). This is why they come “from heaven” when they visit our universe; God sends them to us from his presence as messengers (Matt 28:2; Luke 22:43; Rev 20:1). This is the place to which they return when they go back “into heaven” (Luke 2:15).
This is the heaven John entered after he saw “a door standing open in heaven” and was invited to go through it (Rev 4:1). He saw immediately that “a throne was standing in heaven; and One was sitting on the throne” (Rev 4:2). This was God himself (Ps 11:4; Matt 5:34; 23:22) in the spiritual theophany by which he permanently manifests himself to the angelic world. Because of this theophany Jesus says that the “angels in heaven continually see the face of My Father who is in heaven” (Matt 18:10). Because it is located in a part of the spiritual world, his throne room is thus a place within that universe. This place is called heaven, precisely because God’s presence is there. In this sense it is his “abode.”
This is the “heaven” that Jesus entered when he was received or carried “up into heaven” (Mark 16:19; Luke 24:51; see Acts 1:11). At the present time, in his glorified human body, Jesus is seated in this heaven upon the heavenly throne at God’s own right hand (Acts 2:34; 3:21; 7:56; Eph 6:9; Heb 8:1; 9:24; 1 Pet 3:22). This is also the heaven from which he will return at the time of his second coming (1 Thess 1:10; 4:16; 2 Thess 1:7).
At times in Scripture the cosmological “heaven above” and the theological heavens seem to be conceptually merged, in the sense that the latter are also depicted as being spatially located somewhere above us, among or beyond the stars. Thus in a figurative sense God is pictured as looking down from heaven: “He looked down from His holy height; from heaven the LORD gazed upon the earth” (Ps 102:19; see Deut 26:15; Ps 14:2; 53:2). Also, men are pictured as looking up to God in heaven: “To You I lift up my eyes, O You who are enthroned in the heavens!” (Ps 123:1; see Mark 7:34). Jesus “descends” from heaven both at his first coming (John 3:13; 6:38) and at his second (1 Thess 4:16). Though this directional language should not be taken literally, this merging of the two concepts of heaven does mean that at times the phrase “heaven and earth” includes the invisible universe as well as the visible (e.g., Matt 28:18; 1 Cor 8:5; Eph 1:10; 3:15; Col 1:16,20; Jas 5:12; Rev 5:3,13).-Cottrell, J. (2002). The faith once for all: Bible doctrine for today (pp. 562–563). Joplin, MO: College Press Pub.
As the multiverse coheres by the power and will of God, all things can be loosed so they dissolve in an instant:
Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved (3089 λύω luo), and the elements shall melt with fervent heat? (2 Pet. 3:12 KJV)
3089 λύω luo
Meaning: … 3f) to loose what is compacted or built together, to break up, demolish, destroy 3g) to dissolve something coherent into parts, to destroy 3h) metaph., to overthrow, to do away with.-Strong’s
THEREFORE, when scripture says the sky will be rolled up like a scroll, a literal interpretation is acceptable:
14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.
15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
17 For the great day of his wrath is come; and who shall be able to stand? (Rev. 6:14-17 KJV)
Heavenly beings travel from the TELEIOS to the MEROS through a portal:
12 Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it…
17 And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven!”(Gen. 28:12, 17 NKJ)
11 Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven. (2 Ki. 2:11 NKJ)
And He said to him, “Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.” (Jn. 1:51-2:1 NKJ)
After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you things which must take place after this.” (Rev. 4:1 NKJ)
11 Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. (Rev. 19:11 NKJ)
Although the angel of the LORD was cloaked with invisibility when He stepped into our realm and sat under a tree, nothing suggests a change in corporeality:
11 Now the Angel of the LORD came and sat under the terebinth tree which was in Ophrah, which belonged to Joash the Abiezrite, while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites.
12 And the Angel of the LORD appeared to him, and said to him, “The LORD is with you, you mighty man of valor!” (Jdg. 6:11-12 NKJ)
Spirits don’t do these things, physical beings do.
Angels war among themselves (Jdg. 5:20; Dan. 10:13, 20; Rev. 12:7), use weapons to kill (2 Chron. 32:21), (Num. 22:23) and fly in ships (Ezek. 1:4) and travel in craft rolling on powered wheels (Ezek. 1:15-21).
Confirming the TELEIOS is an alternate reality where physical beings exist, New Jerusalem appears to be an actual physical city. No doubt Angels built it (Rev. 21:10-27). If it were impossible Paul be in heaven physically, he would have known he was “out of his body” while in third heaven (1 Cor. 12:2, 4).
When Michael casts Satan and his angels out of the TELEIOS they will appear in our MEROS as physical beings (Rev. 12:7-12), disguising themselves as Extraterrestrials. The strong delusion satanic and human forces can defeat God at Armageddon (Rev. 16:13-14, 16) is absurd to the Nth degree.
For more on this:
Nephilim Fallen Angels and the Sons of God
Ancient Aliens or Angels? Even the Elect might be deceived
Angels are cast out of Heaven Twice?
As in the days of Noe, so shall it be also in the days of the Son of man