' PRINCETON, N. J "^^ BX 8712 .H5 1883 Swedenborg, Emanuel, 1688- 1772 . SAei/ Heaven and its wonders and I LU HEAVEN AND ITS WONDERS HELL. THINGS HEARD AND SEEN. BY EMANUEL^ SWEDENBORG. ORIGINALLY PUBLISHED IN LATIN AT LONDON, A. D. 1758. C3 PHILADELPHIA J. B. LIPPINCOTT & CO. 1883. Knteiad according to Act of Congress, in the year 1867, by J. B. LIPPINCOTT & CO., In th Cio»jL'» of the District Court of the United States, for the Bt stera District of Pennsylvania. LlPPINCOTT'8 PBCSf PBlLADILFnl/.. CONTENTS. HEAVEN. MM Introduction 9 The Lord is the God of heaven 12 The Divine of the Lord makes heaven 15 The Divine of the Lord in heaven is love to Him and charily toward the neighbor 18 Heaven is distinguished into two kingdoms 23 There are three heavens 26 The heavens consist of innumerable societies 32 Every society is a heaven in a less form, and every angel in the least. 37 The whole heaven in one complex resembles one man 42 Every society in the heavens resembles one man 46 Therefore every angel is in a perfect human form 48 It is from the Divine Human of the Lord, that the whole heaven, and every part of it, resembles a man 52 There is a correspondence of all things of heaven with all things of man 57 There is a correspondence of heaven with all things of the earth 67 The sun in heaven 76 Light and heat in heaven 83 The four quarters in heaven 93 Changes of state with the angels in heaven 100 Time in heaven 104 Representatives and appearances in heaven 108 The garments with which the angels appear clothed iii The habitations and mansions of the angels 1 14 3 4. CONTENTS. PAO> Space in heaven 119 The form of heaven, according to which are consociations and com- munications there 122 Governments :n heaven 130 Divine worship in heaven 135 The power of the angels of heaven 138 The speech of angels i-ll The speech of angels with man 148 Writings in heaven 156 The wisdom of the angels of heaven 159 The state of innocence of the angels in heaven 170 The state of peace in heaven 177 The conjunction of heaven with the human race 1S2 The conjunction of heaven with man by the Word 190 Heaven and hell are from the human race 198 The Gentiles, or peoples not included in the Church, in heaven 204 Infants in heaven 213 The wise and the simple in heaven 222 The rich and poor in heaven 233 Marriages in heaven 246 The employments of the angels in heaven 260 Heavenly joy and happiness 265 The immensity of heaven 278 THE WORLD OF SPIRITS, AND THE STATE OF MAN AFTER DEATH. Wniat the World of Spirits is 284 Every man is a spirit as to his interiors 289 The resuscitation of man from the dead, and liis entrance into eternal life 295 Man after death is in a perfect human form 299 Man after death has every sense, and all the memory, thought, and afi'ection, which he had in the world; and he leaves behind htm nothing but his terrestrial body 307 The character of man after death is determined bv his life in the world 319 CONTENTS. 5 PAO> The delights of every one's life are, after death, turned into corre- sponding delights 333 The first state of man after death 341 The second state of man after death 345 The third state of man after death, which is the state of instruction of those who go to heaven 355 No one goes to heaven from immediate mercy Y'i It is not so difficult to live the life which leads to heaven, as some sup- pose 3O8 HELL. The Lord goi erns the hells 379 The Lord casts no one down into hell, but the spirit casts himself down 383 All who are in the hells are in evils, and in the falses thence derived, originating in self-love and the love of the world 387 What is meant by hell-fire, and what by gnashing of teeth 399 The wickedness, and diabolical arts of infernal spirits 407 The appearance, situation, and plurality of the hells 411 The equilibrium between heaven and hell 417 Man is in freedom through the equilibrium between heaven and hell.. 423 Index 431 Index to the passages of Scripture cited in this work 451 Heaven and Hell Heaven and Hell. N the Lord's discourse with His disciples concerning the Consummation of the Age,* which is the last time of the church/ at the close of His predictions concerning its successive states as to love and faith, ^ He says : Itmnedi- atcly after the tribulation of those days, the sun shall be dark- ened, and the moon shall not give her light, and the stars shall ^all from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Soft of man in heaven : and then shall all the tribes of the earth uoail; and they shall see the Son of man coming in the clouds of heaven -with power and great glory. And he shall send his angels zvith the loud-soufiding trumpet, and they shall gather * \Thc consummation of the Age is the correct rendering of the original Greek, which, in our common English Bibles, is translated the end of the •world. The Greek word \vov has no such meaning as our word -Morld; but it means an age, a period of time, or a dispensation. — Tr.] From the Arcana Ccelestia. ' That the consummation of the age is the last time of the church, n. 4535, 10622. ' The things which the Lord predicted in Matt. chap. xxiv. xxv. concern- ing the consummation of the age, and concerning His advent, thus con- cerning the successive vastation of the church and concerning the last judgment, are explained in the articles which precede several of the chap- ters of Genesis, namely, chap. xxvi. to xl. See n. 3353 to 3355, 34S6 to 34S9' 3650 to 3655, 3751 to 3757, 3S97 to 3901, 4056 to 4060, 4229 to 4231, 4332 to 4335, 4423 to 4424, 4635 to 4638, 4661 to 4664, 4807 to 4810, 4Q54 to ♦959' 5063 to 5071. 2 A* 9 HEA VEN AND HELL. together Ms elect from the four winds, froi7i one end of the heavetis even to the other." — Matt. xxiv. 29, 30, 31. They who understand these words according to the hteral sense, suppose that, at the final consummation, which is called the last judgment, all these things will happen as tliey are described in that sense ; dius they imagine, not only that the sun and moon will be daik- ened, and that the stars will fall from heaven, and that tlie sign of the Lord will appear in heaven, and that they shall see Hiin in the clouds attended by the angels with tiuimjjets, but they also imagine, agreeably to what is predicted elsewhere, that the whole visible world will perish, and that afterwards a new heaven and a new earth will be created. This is the opinion of most persons within the church at this day. But they who entertain such notions, ai'e unacquainted with the arcana Avhich lie con- cealed in every part of the Word ; for in every part of the Word there is an internal sense, which treats not of natural and worldly things, such as are treated of in the literal sense, but of things spiritual and celestial ; and not only is this the case in regard to the meaning of several expressions, but even in regard to every single expression for the Word is written by pure correspon- dences,^ in order that there may be an internal sense in every part of it. What the nature of that sense is, may appear from all the things said and shown concerning it in the Arcana Ccelestia ; which may also be seen collected together in the little work on tlie White Horse spoken of in tlie Apocalypse. What the Lord said in the passage just quoted concerning His coming in tlie clouds of heaven, is to be understood according to the same sense. By tlie sun there mentioned, wliich sliall be darkened, is signified the Lord as to love by the moon, t!ie Lord as to faitli by the ' That in ail and each of the things of the Word there is an internal or spiritual sense, n. 1143, 19S4, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 90S6. ' That the Word is written by pure correspondences, ai d that hence all, and each of, the things therein signify spiritual things, n. 1404, 140S, H<>9, 1540, 1619, 1659, 1709, 17S3, 2900, 90S6. ' 'J'hat the sun, in the Word, signifies tlie Lord as to love, and Ihence love to the Lord, n. 1529, 1S37, 2441, 2495, 4060, 4696, (4996), ';oSi, i«)So9. ■* That the moon, in the Word, signifies the Lord as to faith, and thtnjce faith in tlie Lord, n. 1529, 1530, 2495, 4060, 4696, 7083. HEA VEN AND ITELL. stars, the knowledges of good and truth, or of love and faith ;^ the sign of the Son of man in heaven, the manifestation of divire truth ; by the tribes of the earth which shall wail, all things of truth and good, or of faith and love by the coming of the Lord in the clouds of heaven with power and glory, His presence in the Word, and revelation by clouds 's signified the literal sense of the Word,* and by glory its internal sense by the angels with the loud-sounding trumpet is signified heaven, whence comes divine truth.® From this it is plain that, by these words of the Lord is meant that, at the end of the church, when there is no longer love, and thence no longer faith, the Lord will open the Word as to its internal sense, and reveal the arcana of heaven. The arcana which are revealed in the following pages, are those concerning heaven and hell, together with the life of man afler death. The man of the church at this day knows scarcely anything about heaven and hell, nor yet about his own life after death, although these things are all treated of in the Word ; yea, many even among those who wei'e born within the church deny these things, saying in their hearts, Who has ever come thence and told us? Lest, therefore, such a negative principle, which rules especially among those who possess much worldly wisdom, should also infect and corrupt the simple in heart and faith, it has been granted me to associate with angels and to converse with them as one man with another, and also to see the things which are in the heavens as well as those which are in the hells, ' That stars, in the Word, signify the knowledges of good and of truth, n. 2495, 2S49, 4697- "That tribes signify all truths and goods in the complex, thus all thing* of faith and of love, n. 3859, 3926, 4060, 6335. "That the coming lof the Lord is His presence in the Word and revela- tion, n. 3900, 4060. *That clouds, in the Word, signify the Word in the letter, or the sense 01 its letter, n. 4060, 4391, 5922, 6343, 6752, S106, S7S1, 9430, 10551, 10574. *That glory, in the Word, signifies divine truth as it is in heaven, and as it is in the internal sense of the Word, n. 4S09, (5292), 5922, S267, S427, 9429, 10574. •That a trumpet signifies divine truth in heaven, and revealed from heaven, i. S815, 8S23, 8915; the same is signified by voice, n. 6971, 9921 three Gods, n. 2329, 5256, 10736, 10738, 10821. That a Divine Trinity in the Lord is acknowledged in heaven, n. 14, 15, 1729, 2005, 5256, 9303. HEA VEN AND HELL. 13 thither thinking of three and confessing one, he would be imme- diately discovered and rejected. It is, however, to be obsen'ed that all those who have not separated truth from good, or faith from love, when they are instructed, receive in the other life the heavenly idea concerning the Lord, namely, that He is the God of the imivcrse ; but it is otherwise with those who have separa- ted faith from life, tliat is, who have not lived according to the precepts of a true faidi. 3. Those within the church who have denied the Lord, and have acknowledged only the Father, and have confirmed them- selves in such a faith, are out of heaven ; and as no influx from heaven where the Lord alone is adored, can be received by them, they arc deprived by degrees of the faculty of thinking what is true on any subject whatever ; and at length they become either as mutes, or speak foolishly, and wander around, their arms hanging down and dangling about as if they were dej^rived of all strength in the joints. Those also who have denied the Divine of the Lord, and have acknowledged only His Human, like the Socinians, are likewise out of heaven. They are car- ried fonvard a little toward the right,* and let down into the deep ; and thus they are completely separated from the rest who come from the Christian world. They, too, who profess to believe in an invisible Divine, which they call the animating princii^le of the universe, from which all things existed, and who reject faith in the Lord, have found by experience that they believe in no God ; because an invisible Divine is, to them, like natin-e in its first princiiDles, which is no object of faith and love, because it is no object of thought.* These have their lot * [The situation of spirits in the other world, as also their ascent into heaven or descent into hell, is constantly described by the author with reference to the body of the spectator. The meaning in this passage is, that the spirits here mentioned appear to sink down in front, a little toward the right, into the particular place appointed for them. This will be more fully comprehended when the reader understands what is sai.i hereafter concerning the Quarters in Heaven, n. 141-154. — Tr.] 'That a Divine which is not perceptible by any idea, cannot be an object of faith, n. 4733,5110, (5633), 6982,6996,7004, 7211, (9267), 9359. 9972^ foo67. 14 HE A VEN AND HELL. among those who are called naturalists. It is other\\nse with those who are born without the church, and are called Gentiles, of whom more will be said hereafter. 4. ^Vll infants, of whom a third part of heaven consists, are i.iitiated into the acknowledgment and faitla that the Lord is tlieir Father ; and aftenvards that He is the Lord of all, tirus the God of lieuven and earth. That infants grow up in the heavens, and are perfected by knowledges, even to angelic intelligence and « isdom, will be seen in what follows. 5. Those who ?ire of the church cannot doubt that tlie Lord is the God of heaven ; for He Himself taught, that all things of the Father are His, Matt. xi. 27 ; John xvi. 15 ; xvii. 2 ; and that He hath all poxuer ijt heaven and in earth. Matt. xx\-iii. 16. He sa3'S in heaven and in earth, because He who rules heaven rules the earth also, for one depends on tlie other.' To rule heaven and earth, signifies to receive from Him all tlie good which is of love, and all the truth which is of faith, thus all intelligence and wisdom, and therefore all happiness ; in short, eternal life. The Lord also taught this when He said : " He that believeth o?t the Son, hath eternal life; but he that bclieveth not the Son, shall not see life." John iii. 36. Again : ^'•I am the Resurrection and the Life; he that believeth in Me^ tho7(gh he die, shall live; and every one that liveth atid bc' lieveth in j\Ic, shall ?tot die to ctertiity." John xi. 25, 26. And again : '■'•I am the Way, the Truth, and the Life." John xiv. 6, 6. There were certain spirits, who, while tliey lived in the world, professed to believe in the Father, and had no other idea concerning the Lord, than as of another man, and consequently did not believe him to be the God of heaven. They were, there- fore, permitted to wander about, and to inquire wherever they pleased, whether there be any other heaven than the Lord's. They inquired for several days, but found none. They were of 'That the universal heaven is the Lord's, n. 2751, 70S6. Tliat He has all power in the heavens and on earth, n. 1607, 100S9, 10S27. That since the Lord rules heaven, He also rules all things which thence depend, and thus all things in the world, n. 2026, 2027, 4523, 4524. That the Lord alone has the power of removing the hells, of withholding from evils, and of keeping in good, and thus of saving, n. 10019. HEAVEN AND HELL. that class who supposed the happiness of heaven to consist in glory and dominion ; and because they could not obtain what tbcy desired, and were told that heaven docs not consist in such things, they were indignant, and wislied to have a heaven in which they could domineer over others, and excel them in glory in like manner as in the world. THE DIVINE OF THE LORD MAKES HEAVEN. 7. The angels taken collectively are called heaven, because they constitute heaven. Nevertheless it is the Divine proceeding from the Lord, which flows-in with the angels, and is received by them, which makes heaven in general and in particular. The Divine proceeding from the Lord is the good of love and the truth of faith. As far, therefore, as they receive good and truth from the Lord, so far they are angels, and so far they are heaven. 8. Every one in the heavens knows and believes, yea, per- ceives, that he wills and does nothing of good from himself, and that he thinks and believes nothing of truth from himself, but from the Divine, thus from the Lord ; and that the good and truth which are from himself, are not good and truth, because there is not in them life from the Divine. The angels of the in- most heaven also clearly perceive, and are sensible of, the influx ; and so far as they receive it, they seem to themselves to be in heaven, because they are so far in love and faith, and so far in the light of intelligence and wisdom, and thence in heavenly joy. Since these things all proceed from the Divine of tne Lord, and the angels possess heaven in them, it is evident that (he Divine of the Lord inakes heaven, and not the angels by virtue of anything properly theii own.' Hence it is that hea\cii 'That the angels of heaven acknowledge all good to be from the ]^ord, and none from themselves; and that the Lord dwells with them in whit is His own, and not in th&'xr propriiim, n. 933S, 10125, 10151, 10157. That £6 HEA VEN AND HELL. in the Word is called the habitation of tlie Lord, and Hia throne ; and that the dwellers there are said to be in the Lord.' But how the Divine proceeds from the Lord and fills heaven, will be shown in what follows. 9. Tiie angels, by virtue of their wisdom, go still furtnet. 7 hey say that not only are all good and truth from the Lord, but also the all of life. They confirm this by the consideiation that lolhing can exist from itself, but from what is prior to itself; consequently, that all things exist from a First, which they call the veiy Esse of the life of all things; and that in like manner they subsist, because subsistence is perpetual existence ; and that what is not continually kept in connection with the First by intermediates, is forthwith dissolved, and utterly dissipated. They say, moreover, that there is only one Fountain of life, and that the life of man is a stream thence issuing, which would mstantly cease to flow if it were not continually supplied from diat Fountain. They say further, that from that one Fountain Df life which is the Lord, nothing proceeds but divine good and divine truth, and that these aflect every one according to his re- ception of them ; that those who receive them in faith and life have heaven in them ; but those who reject or suffocate them, turn them into hell ; for they turn good into evil, and the true into the false, thus life into death. That the all of life is from the Lord, they also confirm by this consideration : that all things in the universe have reference to good and truth, — the life of man's will, which is the life of his love, to good, and the life of his understanding, which is the life of his faith, to truth ; where- fore, since every thing good and true comes from above, it fol- lows that thence also comes the all of life. Because the aigels believe this, therefore they refuse all thanks on account cT t}:e llierefore, by angels in the Word, is meant something of the Lord, n, •925. 2821, 3039, 40S5, 8192, 10528; and that therefore they are called gods, svorr reception of the Divine from the Lord, n. 4295, 4402, 726S, 7S73, B301, 8192. Tl at all good which is good, all truth which is truth, .iiid consequently all peace, love, charity, and faith, are also from the Lord. n. 1614, 2016, 2751, 28S2, 2SS3, 2891, 2S92, 2904; and all wisdom and intelli- gence, n. 109, 112, 121, 124. 'That they who are in heaven are said to be in the Lord. n. 3637, 3^38 HEA VBN AND HELL. good they do, and are displeased and withdraw themselvea if any one attributes good to them. They wonder how any one can believe that he is wise from himself, and that he does good from himself. Good done for the sake of one's self, they do not call good, because it is done from self ; but good done for the sake of good, this they call good from the Divine ; and they say lluit this good is what makes heaven, because this good is the Lord.^ 10. Spirits who, while they lived in the world, c mfirme.l themselves in the belief that the good which they do and the h'uth which they believe are from themselves, or appropriated to tlicm as their own, (in which belief are all those who place merit in their good actions, and attribute righteousness to themselves), aie not received into heaven. The angels shun them ; they re- gard them as stupid and as thieves ; as stupid, because they continually look to themselves, and not to the Divine ; and as thieves, because they rob the Lord of what is His. Tliese spirits are opposed to the faith of heaven, which is, that the Divine of tlie Lord received by the angels makes heaven. 11. That they who are in heaven and in the church, are in the Lord and the Lord in them. He also teaches where He says, Abide in t)ze, and I in you ; as the branch cannot bear fruit of itself., except it abide in the vine., no more can ye except ye abide in Me. J ani the vine, ye are the branches; he that abidcth in i\Ie, and I in him., the same bringeth forth much fruit; for ivithout Ale ye can do nothing." John xv. 4, 5. 12. From tliese considerations it may now be evident, that the Lord dwells in His own with the angels of heaven, and thus that the Lord is the All in all of heaven. The reason is, because good from tlie Lord is the Lord with the angels, for what is from Him is Himself ; consequently, good from the Lord is heaven to tlie angels, and not anything proper to themselves. ' That good from the Lord has the Lord -within it, but not good froi* Vlie proprium, n. 1S02, 3951, 8480. % i8 HEAVEN AND HELL. THE DIVINE OF THE LORD IN HEAVEN IS LOVE TO HIM AND CHARITY TOWARD THE NEIGHBOR. 13. The Divine proceeding from the Lord is called in heaven divine truth, for a reason which will appear in what follows. This divine truth flows into heaven from the Lord out of His divine love. Divine love and divine trutli tlience proceed- ing are, comparatively, like the fire of the sun and the light thence proceeding in the world ; love being as the fire of the sun, and truth thence pi'oceeding, as light from the sun. Fire also signifies love from correspondence ; and light, the tiTJth tlience proceeding.' Hence it may appear what is the quality of divine ti"uth proceeding from the divine love of the Lord ; namely, that in its essence it is divine good conjoined to divine tinith ; and because it is conjoined, it vivifies all things of heaven, as the heat of the sun conjoined to light in the world fructifies all things of the earth in spring- and summer-time. It is otherwise when heat is not conjoined to light, tlius when the light is cold ; then all things are torpid and lifeless. This divine good, which is compared to heat, is the good of love with tlie angels ; and the divine truth, which is compared to light, is tliat by means of which they receive the good of love. 14. The Divine in heaven which makes heaven, is love, be- cause love is spiritual conjunction. Love conjoins the angels witli the Lord and witli each otlier ; and it conjoins tliem in such a manner, that they are all as one in the Lord's sight. More- over, love is the very esse of every one's life ; wherefore botli angels and men derive their life from it. That the inmost vital principle of man is from love, must be obvious to every one who considers the subject ; for he gi'ows warm from its presence, cold 'That fire, in the Word, signifies love either heavenly or infernal, n. 934, 4906, 5215. That sacred and celestial fire signifies divine love, and every affection which is of that love, n. 934, 6314, 6S32. That ihe light tlience derived signifies truth proceeding from the good of love, and that light in heaven is divine truth, n. (3395), 34S5, 3636, 3643, 3993, 4302, 4413- 4415. 9548. 9684. HEAVEN AND HELL. from -ts absence, and from its privation he dies.' But it is to be observed that the quality of every one's life is as the quality of his love. 15. There are two distinct loves in heaven, love to the Lord and love toward the neighbor. In the inmost or third heaven is love to the Lord ; in the second or middle heaven, love toward the neighbor. Each proceeds from the Lord, and each makes heaven. How these two loves are distinguished, and how they are conjoined, appears veiy clearly in heaven, but only obscmely in the world. In heaven, to love the Lord does not mean to love Him as to His person, but to love the good which is from Him ; and to love good, is to will and do good from love : and to love the neighbor does not mean to love a fellow-being as to his per- son, but to love the truth which is from tlie Word ; and to love truth is to will and do it. Hence it is evident, that these two loves are distinguished like good and truth, and that they are conjoined just as good is conjoined with truth.' But these things are not easily comprehended by one who is ignorant of what love is, what good is, and what the neighbor is.' 16. I have conversed with the angels on this subject a number of times, and they have expressed astonishment that the men of the church do not know, that to love the Lord and the neighbor is to love good and truth, and to do them from the heart ; when yet they might know, that every one manifests his love for another by willing and doing what the other desires ; and that he is loved in return, and conjunction with him is effected in this way, and not by loving him and constantly disregarding his will, • ' That love is the fire of life, and that life itself is actually derived from love, n. 4906, 5071, 6032, 6314. 'That to love the Lord and the neighbor is to live according to the Lord's precepts, n. 10143, 10153, 10130, 10578, 10648. •That to love the neighbor is not to love the person, but to love thai which appertains to him, and which constitutes him, thus truth and good, n. 5025, 10336. That they who love the person, and not what appertains to another, and constitutes him, love alike what is evil and what is good, n. 3820. That charity consists in willing truths and in being affected by tnths for the sake of truths, n. 3S76, 3877. That charity toward the neighbor is to do what is good, just, and right in every work, and if every employment, n. 8120, 8121, 8122. to HEA /EN AND HELL which, in reality, is not to love him ; and that they might also know, that the good proceeding from the Lord is His likeness, because He is in it; and that those become likenesses of Hun, and are conjoined to Him, who make good and truth [constitu- ents] of their life by willing and doing them. To will also is to love to do. This the Lord also teaches in the Word, where He sayS; " He that hath J\Iy commaiidine^its and doeth the7n^ he it is thai loveth Afe; — afzd I will love him, and make Aly abode with him" John xiv. 21-23. And again: If ye keep ISIy coinn a7tdments, ye shall abide in my love." John xv. 10. 17. That the Divine proceeding from the Lord, which aflects the angels and makes heaven, is love, all experience in heaven testifies ; for all who are there are forms of love and charity. They appear of ineffable beauty, and love beams forth from their faces, from their discourse, and from every single act of their lives.' Moreover, from every angel and spirit proceed spiritual spheres of life which encompass them, whereby they are known as to the quality of the affections of their love, even when they are a great way off ; for these spheres flow forth from the life of each one's afiection, and thence of his thought, or from the life of his love and thence of his faith. The spheres pnoceedlng from the angels are so full of love, that they affect the inmosts of the life of those present. They have several times been per- ceived by me, and have affected me in this wise.^ That love is that from which the angels derive their life, is also manifest from this circimistance, that every one in the other life turns himself according to his love ; they who are in love to the Lord and in love toward the neighbor, turn themselves constantly to the Lord ; but they who are in the love of self, turn themselves con- stantly backward from the Lord. This occurs in every turning of their bodies ; for in tlie other life spaces are according to the states of the interiors of those there ; in like manner the quar- 'Th.nt the angels are forms of love and charity, n. 3S04, 4735,4797, 4v85. 5199. 5530, 9S79. 10177. » Tnat a spirilii.-il sphere, which is a sphere of life, flows forth and dif- fuses itself from every man, spirit, and angel, and encompasses him, n 4464, 5179, 7454, S630. Tiiat it flows from the life of his affection and thence of his thouglit, n. 24S9, 4464, 6206. HEA VE.V AND HELL. 21 ters, which are not determined tliere as in the world, but accord- ing to the aspect [or direction] of people's faces. It is not, iiow- evcr, tlie angels who turn themselves to the Lord, but the Lord wlio turns to Himself those who love to do the things which are from Ilim.' But more will be said on this subject hereafter, when the quarters in the other life come to be treated of. iS. The Divine of the Lord in heaven is love, because love is the reccjitacle of all things of heaven, which are peace, intel- ligence, wisdom, and happiness : for love receives all things whatsoever, which are in agreement with itself ; it longs foi them, seeks after them, imbibes them as it were spontaneously ; for it continually desires to be enriclied and perfected by them.' This is also known to man ; for his love inspects as it were the stores of his memor}-, and draws forth thence all things which are in agreement with it ; and these it collects together and ar- ranges in and under itself, — in itself, that they may be its own, and under itself that they may be subsen ient to it ; but whatever is not in agreement with itself, it rejects and exterminates. That every faculty for receiving truths congenial to itself, and the desire of conjoining them to itself, are inherent in love, is mani- fest also from those who were elevated into heaven ; these, al- tliough simple in the world, when they came among the angels, entered at once into angelic wisdom, and into the felicities of heaven : the reason was, because they loved good and truth for their own sake, and implanted them in their lives, and thereby acquired the facultj' of receiving heaven with every ineffable thing there. But they who are in the love of self and the world, are incapable of receiving heavenly things. They hold them in aversion, reject them, and at the first touch and influx of them, tliey associate themselves with tliose in hell who are in loves ' That spirits and angels turn themselves constantly to their loves, and they who are in the heavens constantly to the Lord, n. 10130, 10189, 10420, 10702. That the quarters in the other life are according to the aspect ol the face, and are thence determined, otherwise than in the world, u, 10130, 101S9, 10420, 10702. ' That innumerable things are in love, and that love takes to itself all things which are in agreement with itself, n. 2500, 2572, 307S, 3189, 6323, T490. 7750- 22 HEAVEN AND HELL. similar to their own. Tliere were certain spirits wlio doubted if such tilings were inherent in heavenly love, and wished to know whether it were so ; wherefore they were led into a state of hea- venly love, — their opjDOsing principles being meanwhile removed, — and were carried forward some distance where there was an angelic heaven ; and from thence they conversed with me, saying that they perceived a more interior happiness than could be ex- pressed in words, lamenting greatly that they must return to their former state. Others also were elevated into heaven, and in proportion as their elevation became more interior or exalted, tliey entered into such intelligence and wisdom as to be able to un- derstand things which before were incomprehensible to them. Hence it is evident, that love proceeding from the Lord is the receptacle of heaven and of all things there. 19. That love to the Lord and love toward the neighbor com- prehend in themselves all divine truths, may be manifest from what the Lord Himself spoke concerning these two loves, say- ing : " Thou shalt love the Lord thy God -with all thy heart and with all thy soul. This is the first and greatest com- mandment. The second., which is like unto it, is, Thou shalt love thy neighbor as thyself. On these two commandments hang the law and the prophets" Matt. xxii. 37 — 40. The law and the prophets are the whole Word, thus all divine hnitli. HEAVEN IS DISTINGUISHED INTO TWO KINGDOMS. 20. Since there are infinite varieties in heaven, and no society is exactly like another, nor indeed any angel like another,' tliere- ' That variety is infinite, and that one thing is never the same as another, n, 7^36, 9002. That in the heavens also there is infinite variety, n. 6S4, 690, 3744, 5598, 7236. That the varieties in the heavens are varieties of good, n. 3744, 4005, 7236, 7S33, 7S36, 9002. That thus all the societies in the heavens, and every angel in a societj', are distinct from each other, n. 690, 3^41. 3519^ 3S04, 39S6, 4067, 4149, 4263, 7236, 7S33, 7S36; but that still all make a one by love from the Lord, n. 457, 39S6. HE A VBN AND HELL. 23 fore heaven is distinguished generally, specifically, and particu- larly ; generally, into two kingdoms ; specifically, into three hea- vens ; and particularly, into innumerable societies. We shall speak of each in what now follows. The general divisions are styled kingdoms, because heaven is called the kingdom of God. 21. Some angels receive the Divine proceeding from the Lord, more, and others less, interiorly. They who receive it more in- teriorly, are called celestial angels ; but they who receive it less interiorly, are called spiritual angels. Hence heaven is distin- guished into two kingdoms, one of which is called the Celestial Kingdom, the other the Spiritual Kingdom.^ 22. The angels who constitute the celestial kingdom, because tliey receive the Divine of the Lord more interiorly, are called interior, and also superior angels ; and thence also the heavens which they constitute are called interior and superior heavens.' They are called superior and inferior, because interior and exte- rior things are so named.' 23. The love in which they are who belong to the celestial kingdom, is called celestial love ; and the love in which they are who belong to the sj^iritual kingdom, is called spiritual love. Celestial love is love to the Lord, and spiritual love is charity toward the neighbor. And since all good is of love — for what one loves is good to him — therefore also the good of one king- dom is called celestial, and the good of the other spiritual. Hence it is evident in what respect those two kingdoms are distinguished ; namely, that they are distinguished like the good of love to the Lord, and the good of charity toward the neigh- ' That the whole heaven is distinguished into tvvo kingdoms, the celes- tial kingdom and the spiritual kingdom, n. 3SS7, 413S. That the angels of the celestial kingdom receive the Divine of the Lord in the will-part, thus more interiorly than the spiritual angels, who receive it in the Intel lectual part, n. 51 13, 6367, 8521, 9936, 9995, 10124. • That the heavens which constitute the celestial kingdom are called superior, and those which constitute the spiritual kingdom are called infe- rior, n. 10068. * That interior things are called superior, and that superior things wgnify interior, n. 2148, 3084, 4599, 5146, 8325. 24 HEAVEN AND HELL. bor •} and since the former good is interior good, and the formet love interior love, therefore the celestial angels are interior angels, and are called superior. 24. The celestial kingdom is also called the priestly kingdom of the Lord, and in the Word His habitation ; and the spiritual kingdom is called His I'egal kingdom, and in the Word His throne. The Lord also in the world was called Jesus from tlic Divine-celestial, and Christ from the Divine-spiritual. 25. The angels in the Lord's celestial kingdom far excel ;n wisdom and glory those in His spiritual kingdom, because they receive the Divine of the Lord more interiorly ; for they are in love to Him, and thence nearer and more closely conjoined to Him.' These angels are such, because they have received and do receive divine truths immediately into life, and not, as the spirit- ual, first into the memory and thought ; wherefore they have them inscribed on their hearts, and comprehend them, and as it were see them in themselves ; nor do they ever reason about theni whether it be so or not.' They are like those described in Jeremiah : " I iv ill put j\Iy law in tlicir mind^ attd write it on their heart : they shall not teach any more every 07ic his ^riefid, and every one his brother^ saying. Know ye Jehovah : they shall all know i\Ie from the least of them even unto the great- est." xxxi. 33, 34. And they are called in Isaiah, " The taught of fehovah." liv. 1.3. That they who are taught of Jehovah are they who are taught of the Lord, the Lord Himself teaches in John, chap. vi. 45, 46. 26. It was said that these angels possess wisdom and glory above the rest, because they have received, and do receive, div-ne ' Tli.at the good of the celestial kingdom is the good of love to the Lord, and the good of the spiritual kingdom is the good of charity toward the neighbor, n. 3691, 6435, 946S, 96S0, 96S3, 97S0. ' Tiiat the celestial angels are immensely wiser than the spiritual angels, n. 27 iS, 9995. What is the distinction between the celestial angels ard the spiritual angels, n. 20SS, 2669, 2708, 2715, 3235, 3240, 47SS, 706S, 853 :, 9277, 10295. ' That the celestial angels do not reason concerning the truths of faith, because they perceive them in themselves, but that the spfritual angels reason concerning them whether it be so, or not so, n. 202, 337, 597, 607, 784, 1 121, 13S4, (1398), 1919, 3246, 4448, 7680, 7S77, 87S0, 9277, 107S6 HEA VEN AND HELL. 25 truths immediately into life; for as soon as they hear thcm,they also will and do them ; they do not lay them up in the memory, and then think whether they be true or not. They who are of such a character know instantly, by influx from the Lord, wl^ether the truth which they hear be truth ; for the Lord flows-in immediately into man's will, and mediately through the will into his thought ; or, what is the same, the Lord flows-in immediately iato good, and mediately through good into truth for that is called good which is of the will and thence of the act, but that is called truth which is of the memory and thence of the thought. All truth likewise is turned into good, and implanted in the love, as soon as it enters the will ; but so long as truth is in the mem- ory and thence in the thought, it does not become good, nor does it live, nor is it appropriated to man ; since man is man from the will and thence from the understanding, and not from the under- Standing separate from will.'^ 27. Because there is such a distinction bet\veen the angels of the celestial and those of the spiritual kingdom, therefore they do not dwell together, nor do they hold intercourse with each other. There is communication between them onJy by interme- diate angelic societies, which are called celestial-spiritual ; ' That the Lord's influx is into good, and by good into truth, and noi vice versa; thus into the will, and by it into the understanding, and not vice versa, n. 54S3, 5649, 6037, 8685, 8701, 10153. ' That the will of man is the very esse of his life, and is the receptacle of the good of love; and that the understanding is the existere of life thence derived, and is the receptacle of the truth and good of faith, n. 3619, 5002, 9282. Thus that the life of the will is the principal life of man, and that the life of the understanding proceeds from it, n. 585, 590, 3619, 7342, SSS5, 92S2, 10076, 10109, loiio. That those things become principles of life, and are appropriated to man, which are received by the will, n. 3161, 93S6, 9393. That man is man bj' virtue of his will and thence of his understanding, n. S911, 9069, 9071, 10076, 10109, loiio. Tliat CTSry one, also, is loved and valued by others who possesses a sound will and understanding, and that he is rejected and held in light estima- tion wh3 understands well, but does not will accordingly', n. (891 1), (io&;5). That man also after death remains such as his will is, and his understanding thence derived; and that the things of the understanding, which are not at the same time things of the will, vanish, because the? are not in the man, n. 9069, 9071, 9 )82, 9386, 10153. 4 B 26 HEA VEN AND HELL. through these the celestial kingdom flows into the spiritual.* Hence it is, that, although heaven is divided into two kingdoms, still it makes one ; for the Lord alwa3's provides such interme- diate angels, through whom there may be communication ant" conjunction. 28. Much is said in the following pages about the angels of both kingdoms ; therefore it is needless to enter into particidai s h -re. THERE ARE THREE HEAVENS. 29. There are three heavens, and these are most distinct from each other ; the inmost or third, the middle or second, and the ultimate or first. They follow in order and are mutually related like the highest part of man, which is called the head, his middle, which is the body, and the lowest, which is the feet ; and like the highest, middle, and lowest stories of a house. The Divine which proceeds and descends from the Lord is also in similar order ; therefore, from the necessity of order, heaven is threefold. 30. The interiors of man, which belong to his rational mind \jnc7is\ and his natural mind \_aniimis\* are also in similai order ; he has an inmost, a middle, and an ultimate ; for when man was created, all things of divine order were collated into him, so that he was made divine order in form, and thence a ' That there is cominunication and conjunction between the two king doins by Ttieans of angelic societies, wliich are called celestial-spiritual, n ^047, 6435. 87S7, SS02. Concerning tlie influx of the Lord through the veleslial kingdom into the spiritual, n. 3669. 6366. * [The author Ircquently employs two Latin words together {mens ai d antm'ts) to denote the mind, — meaning by the former the rational niiriil, wliich is relatively internal, and by the latter the natural mmd, which is relatively external. A similar distinction, common also with the philos- ophers, is indicated in the Apostolic writing? by the two Greek word* pneuma and psyche — Tr.] HBA VBN AND HELL. heaven in miniature.* For this reason also, man, as to his interiors, communicates with the Iicavcns ; and he also comes amongj the angels alter death, — among those of the inmost, middle, or lowest lieaven, according to his reception of divine good and truth from the Lord, during his life in the world. 31. The Divine which flows-in from the Lord, and is received ni tl.e third or inmost heaven, is called celestial ; and therefore '.he angels in that heaven ai'e called celestial angels. The Divine which flows-in from the Lord, and is received in the second or middle heaven, is called spiritual; and therefore the angels in that heaven are called spiritual angels. The Divine also which flows-in from the Lord, and is received in the ultiuiate or fiist heaven, is called natural ; but because the natural of that heaven is not like the natural of the world — for it has a apiritual and celestial within it — therefore that heaven is called sj^iritual- an(' celestial-natural, and the angels there, spiritual- and celestial-natu ral angels.' Those are called spiritual-natural who receive influ: from the second or middle heaven, which is the spiritual heaven and those are called celestial-natural who receive influx from th • third or inmost heaven, which is the celestial heaven. The spii itual-natural and the celestial-natural angels are distinct from ead ' That all things of Divine Order were collated into man, and that mau from creation is Divine Order in form, n. 4219, 4222, 4223, 4523, 4524 5114, (536S), 6013, 6057, 6605, 6626, 9706, 10156, 10472. That with mai his internal man was formed to the image of heaven, and his external to the image of the world, and that on this account man was called by the ancients a microcosm, n. 4523, 536S, 6013, 6057, 9279, 9706, 10156, 10472. That thus man from creation, as to his interiors, is a heaven in its least form, according to the image of the greatest, and that this also is the case with the man who is created anew, or regenerated by the Lord, n. 911, 1900, 192S, 3624 to 3631, 3634, 3SS4, 4041, 4279, 4523, 4524, 4625, 6013. 6057, 9279, 9632. ' That there are three heavens, the inmost, the middle, and the ultimate; or the third, the second, and the first, n. 6S4, 9S94, 10270. That the goods .11 e.acl heaven follow also in a threefold order, n. 493S, 4939, 9992, loot)5, 10017. That the good of the inmost or third heaven is called celesti.'il, the good of the middle or second heaven spiritual, and the good of the ultimate or first heaven spiritual -natural, 11. 4279, 42S6, 4938, 4939, 9992, 10005, 10017, 10068. 28 HEA VEN AND HELL. other; but still they constitute one heaven, because they are in the same degree. 33. There is in each heaven an internal a..d an external. They who are in the internal, are called internal angels ; but they who are in the external, are called external angels. The c~ cr- nal and internal in the heavens, or in each heaven, are like the voluntary and its intellectual with man ; the internal being as the voluntary, and the external as its intellectual. Every voluntary has its intellectual ; one does not exist without the other. The voluntary is comparatively as flame, and its intellectual as the light thence derived. 33. It is to be carefully noted, that the interiors of the angels are what determine their situation in one or the other of these heavens ; for the more their interiors ai"e open to the Lord, the more interior is the heaven in which they dwell. There are three degrees of the interiors with every one, whether angel, spirit, or man. They with whom the third degree is open, are in the inmost heaven ; they with whom the second degree is open, are in the middle heaven ; and they with whom only the first degree is open, are in the lowest heaven. The interiors are oj^ened by the reception of divine good and di\'ine truth. They who are affected with divine truths, and admit them immediately into the life, thus into the will, and thence into af are in the inmost or thirrl heaven, and are situated in that hca\ -. according to their reception of good from the affection of trutn ; but they who do not admit them immediately into the will, but into the memorj' and thence into tlie understanding, and from that will and do them, are in the middle or second heaven ; while the) who live a xnoral life, and believe in a Divine Being, and care but little about being instructed, are in the lowest or first h'*aveii. Hence it may be manifest that the states of the intcrioi; make heaven, and tliat heaven is within every one, and not without him; as the Lord also teaches, where he says, " kingdom ' That there are as many degrees of life in man, as tlicre are heavens, and that they are opened after death according to his life, n.3747, 9.S9•^. That heaven is in man, n. 3SS4. Consequently that he who receives heaven in himself during his abode in the world, comes into heaven after deafh, n. 10717. HEA VEN AND HELL. 29 of God comcth not ivith observation : ncitJier shall they say, Lo here! or, Lo there! for, behold, the kingdom of God is within you" Luke xvii. 20, 21. 34. All perfection also increases toward the interiors and de- creases toward the exteriors, because interior things are ncarci the Divine, and in themselves purer; but exterior things are more remote from the Divine, and in themselves grosser.' An- gelic perfection consists in intelligence wisdom, love and CA'ery good, and thence in happiness ; but not .1 happiness without tht: former ; for without them happiness is external, and not internal. Since the interiors of the angels of the inmost heaven are oj^en to the third degree, therefore their perfection immensely sur- passes the perfection of the angels in the middle heaven, whose interiors are open to the second degree. In like manner the perfection of the angels of the middle heaven surpasses the per- fection of the angels of the ultimate heaven. 35. In consequence of this diflerence, an angel of one heaven cannot enter-in among the angels of another heaven ; in other words, one cannot ascend from an inferior heaven, nor descend from a superior one. Whoever ascends from an inferior heaven, is seized with painful anxiety; nor can he see those who are there, still less converse with them ; and whoever descends from a superior heaven, is deprived of his wisdom, stammers in his speech, and is filled with despair. Some angels of the ultimate heaven, who had not yet been instructed that heaven consists in the interiors of the angels, believed that they should come into superior heavenly happiness, if they could only come into a heaven of superior angels. They were therefore permitted to enter ; but when they were there, they saw no one however tliey searched, although a great multitude were present ; for the interi ovs of the strangers were not opened in the same degree as the ' That interior things are more perfect, because nearer to the Divine, n, 3405, 5146, 5147. Tl at in the internal there are thousands and thousand* of lhii.»s, which in the external appear as one general thing, n. 5707 That in proportion as man is elevated from external things to.vard inte- rior, he comes into light, and thus into intelligence; and that ibis eleva- tion is like passing out of a mist into a clear atmosphere, n. 45)8, 6i8^, 6313- HE A VBN AND HELL. interiors of the angels who lived there ; hence neither was then siglit. Shortly after, they were seized with such intense anguish tliat thcv scarcely knew whether they were alive or not. Where- fore they quickly returned to the heaven whence they came, glad to come among their own, and promising that they would no irore covet higher things than were in agreement with their life. I have also seen some let down from a superior heaven, and so entirelj' riepi ived of their wisdom, as not to know what their own hea- ven was. It is othenvise when the Lord, as frequently happens, elevates angels froin an inferior to a superior heaven, that they may see its glory ; in such cases they are fii'st prepared and encompassed with intermediate angels, through whom commimi- cation is cflected. It is e\ ident from these things, that the three nearens are most distinct from each other. 36. Those, however, who belong to the same hea\'en, can hold uitercourse with every one there ; but the delights 01 their inter- course are according to their affinities for good. But of these in tlie following chapters. 37. But, although the heavens are so distinct that the angels of one heaven cannot associate with those of another, still the Lord conjoins all the heavens by immediate and mediate influx ; by immediate influx from Himself into all the heavens, and by mediate influx from one heaven into another and thus He accomplishes His purj^ose, that the three heavens may be one, that all maybe in connection from First to last, and that nothing be unconnected ; whatever is not connected by intermediates with The First, cannot subsist, but is dissipated and becomes nothing.' ' That influx from the Lord is immediate from Himself, and also medi- ate through one heaven into another, and that the Lord's influx into the interiors of man is in similar order, n. 6063, 6307, 6472, 96S2. 96S3. Con- cerning the immediate influx of the Divine from the Loid, n. 605S, 6474 tc fij7S, S717, S72S. Concerning mediate influx through tlie spiritual v 01 c into llic natural world, n. 4067, 69S2, 69S5, 6996. ' That all things exist from things prior to themselves, tluir, from .I.e F'irst, and that in like manner they subsist, — because subsistence if per) et- ual existence, — and that therefore there is nothing unconnected, n 36JO to 362S, 3648, 4523, 4524, 6040, 6056. HE A VEN AND HELL. 3» 38. He who is unacquainted with the nature of divine ordei as to degrees, cannot comprehend in what manner the heavens are distinct, nor even what is meant by the internal and external man. Most people have no other idea concerning things inte- rior and exterior, or concerning things superior and inferior, than as of something continuous, or cohering by continuity from Durer to grosser : whereas things interior and exterior are nrl 'ontinuous with respect to each other, but discrete. Degrees aie ■»f two kinds ; namely, degrees continuous and degrees not con- inuous. Degrees continuous are as the degrees of the waning liglit from flame even to its extinction ; or as the degrees of the waning sight, from things which are in light to those which are in ^hade ; or as the degrees of the purity of the atmosphere, from its lowest to its highest parts. Distances determine these degrees. Whereas degrees not continuous, but discrete, are distinguished like prior and posterior, like cause and effect, and like what pro- duces and what is produced. The careful inquirer will discover, that in all created things whatsoever, and in every part of them, there are such degrees of production and composition ; namely, that from one thing proceeds another, and from that a third, and so on. Whoever fails to comprehend these degrees, cannot pos- sibly understand the distinctions of the heavens, and the distinc- tions of the interior and exterior faculties of man ; nor the dis- tinction between the spiritual world and the natural world ; nor the distinction between the spirit of man and his body ; and consequently he cannot understand what and whence correspond- ences and representations are, nor what influx is. Sensual men do not comprehend these distinctions, for they make increments and decrements, even according to these degrees, continuous ; hence tliey are unable to conceive of what is spiritual, otherwise til an as a purer natural. Wherefore they also stand without, and far removed from intelligence.' ' That things interior and exterior are not continuous, but distinct an I discrete according to degrees, and that each degree has a distinct termina- lion, n. 3691, 5145, 5114, 8603, 10099. That one thing is formed from an (itnei and that the things which are so formed are not purer and grosser bj continuity, n. 6326, 6465. That he who cannot perceive the distinction of things interior and exterior, according to suca degrees, cannot cornpre- I 32 HEA VEN AND HELL. 39. Lastly, I am permitted to relate a certain arcanum con cerning the angels of the three heavens, which has never before entered the mind of any one, because no one has hitherto under- stood the subject of degrees. The arcanum is this : that with every angel, and also with every man, there is an inmost 01 supreme degree, or an inmost or supreme something, into which the Divine of the Lord first or proximately flows, and from which it arranges the other interior things which succeed accord- ng to the degi'ees of order with the angel or man. This inmost or supreme [region] may be called the Lord's entrance to angels and men, and His veriest dwelling-place with them. By virtue of this supreme or inmost, man is man, and is distinguished from brute animals ; for these do not possess it. Hence it is that man, different from animals, can, as to all the interiors of his rational and natural minds (^mentis ct ani7ui ejus) be elevated by the Lord to Himself, can believe in Him, be affected with love toward Him, and thus see Him ; and that he can receive intel- ligence and wisdom, and converse in a rational manner. It is for this reason also that he lives forever. But what is disposed and provided by the Lord in this inmost [region] does not come manifestly to tlie perception of any angel, because it is above his thought, and transcends his wisdom. 40. These are general truths concerning the three heavens ; but in what follows I shall speak of each heaven specifically. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES. 41. The angels of each heaven do not all dwell together in one place, but are distinguished into larger and smaller societies, ai.cordins to the diBcrences of the good of love and faith in which they are. They who are in similar good form one soci- hend the internal and external man, nor the interior and exterior hea- vens, n. 5146, 6465, 10099, loiSr HEAVEN AND HELL. 33 et}\ Goods in the heavens are of infhiite variety ; and every angel is such, in character, as is his own good/ 42. The angchc societies in the heavens are also distant uom each other according to the general and specific difVcrences of their goods ; for distances in the spiritual world are from no other origin than from a difference in the slate of the interiors, consequently, in the heavens, from a diilerence in the stales of love. Those are far apart who diffei much, and those are near who differ little. Similarity brings tliem together.^ 43. All in each society are arranged among themselves accord- ing to the same law. The more perfect ones, that is, those who excel in good, consequently in love, wisdom, and intelligence, are in the middle. Those who excel less, are round about them, at a distance varying with the degrees of their perfection. This arrangement may be compared to light decreasing from the cen- tre toward the circumference. Those in the middle are also in the greatest light, and those near the circumference, in less and less. 44. Those of like character are brought together as it were spontaneously ; for with their like, they are as witli 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. 45. Hence it is evident that good consociates all in the hea- vens, and that all are distinguislied according to its quality : ' That vaiictv is infinite, and that in no instance is one thing the same as another, n. 7236, 9002. That there is also an infinite variety in tiie heavens, n. 6S4. 690, 3744, 5598, 7236. That the varieties in the heavens, which arc infinite, — are varieties of good, n. 3744, 4005, 7236, 7S33, 7836, 9002. That these varieties exist by means of the multiplicity of truths from which every one has good, n. 3470, 3S04, 4149. 6917, 7236. That hence all the societies in the heavens, and every angel in a society, are distinct from each other, n. 690, 3241, 3519, 3804, 39S6, 4067, 4149, 4263, 7236, 7S33 7S36; but that still all act in unity by love from the Lord, n. 457, 39S6. ° That all the societies of heaven have a fixed position according to the differences of the state of life, thus according to the differences of love and of faith, n. 1274, 363S, 3639. Wonderful things in the other life, or in the spiritual world, concerning distance, situation, place, space, and Mn^e, n. 1273 to 1277. 5 B» 34 HEA VBN AND HELL. nevertheless it is the Lord, the Source of all g-od, who thus Joins the angels in consociation, and not the ang, ,s themselves. He leads them, conjoins them, arranges them, and keeps them in freedom, so far as tliey are in good ; thus He presei-s-es every one in the life of his love, faitli, intelligence, and wisdom, and thence in happiness." 46. All who are in similar good also know each other — al though they had never met before — ^just as men in the work! know their kindred, relations and friends ; the reason is, because in tlie other life there are no kindreds, relationships, and frienc ships, 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 tlius in com- pany 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. 47. All who belong to the same angelic society resemble each other in genei'al, but not in particular. How likenesses in gene- ral can coexist with variations in particular, may in some meas- ure be comprehended from examj^les of a like nature in the world. It is well known that every race of people have some common resemblance in the face and eyes, whereby they are known and distinguished from other races ; and tlie distinction between families is still more marked ; but it is more perfect in the heavens, because tliere all the interior affections appear and ' That all freedom is of love and affection, because what a man loves, that he does freely, n. 2S70, 315S, 8990, 95S5, 9591. That since freedom ii of the love, thence also it is the life of every one, and its delight, n. 2873. That nothing appears to be a man's own, but what is from freedom, n. 38S0. To be led of the Lord is essential lioerty, because this is to be i^il by the love of good and truth, n. 892, 905, 2S72, 2SS6, 2890, 2891, aSgi, 9096, 95S6 to 9591. ' Tliat all proximities, relationships, affinities, and as it were consan- guinities, in heaven, are from good, and according to its agreements and differjnces, n. 605, 917, 1394, 2739, 3612, 3S15, 4121. HEAVEN AND HELL. 35 shine forth frjm tlic face, — for the face in heaven is the external and representative form of those affections. No one in heaven is permitted to have a face that is not in correspondence with his affections. It has also been sliown me how the general reseni blance is particularly varied in the individuals of one society. There appeared to me a face like that of an angel, which was varied according to the affections of good and truth, as they exist witii tliose who are in one society. These variations continued a long time ; and I observed that the same face in general re- mained as the plane [or groundwork], and that the rest were only derivations and propagations from that. By this face were also shown me in like manner the affections of the whole society, according to which the faces of those belonging to it are varied ; br, as was said above, the faces of angels are the forms of their interiors, thus of affections which are of love and faith. 48. Hence also it is, that an angel who excels in wisdom, in- stantly discerns the character of another from his face. No one in heaven can conceal his interiors by his countenance, and it is absolutely impossible for him to dissemble and deceive tlirough craft and hypocrisy. It sometimes happens that hypocrites insin- uate themselves into societies, having learned to conceal their interiors, and to compose their exteriors so as to appear in the form of the good in which the members of that society are, and thus to feign themselves angels of light ; but they cannot remain there long ; for tliey begin to experience interior pain, to be tor- tured, to grow livid in the face, and to become as it were half- dead ; these sufferings arise from the contrariety of the life which flows-in and operates [upon them] ; wherefore they quickly cast themselves down into the hell inhabited by their like ; nor do they any more desire to ascend. These are they who are meant by the man who was found among the invited guests, not having on a wedding-garment, and was cast into outer darkness. (Matt, itxii. II, and following verses). 49. All the societies of heaven communicate with each other not by opt n intercourse, for few go out of their own society into another, since to go out of their own society is like going out of themselves, or out of their own life, arid passing into another which is not so agreeable. But they all communicate 36 HEAVEN AND HELL. oy an extension ot the sphere which proceeds from the life oi every one. The sphere of one's life is the sphere of his affec- tions, which are of love and faith. This sphere extends itself far and wide into the surrounding societies, and in proportion as the affections are more interior and perfect.' The angels are intelligent and wise according to the measure of that extension. Thcj who are r •. the inmost heaven, and in the centre of it, h.ave extension into the whole heaven. Hence there is in heaven a communication of all with each, and of each with all.'' Bui this extension will be more fully treated of hereafter, when we come to speak of the heavenly form according to which the angelic societies are arranged, and also where we treat of the wisdom and intelligence of the angels ; for all extension of the affections and thoughts proceeds according to that form. 50. It was said above that there are larger and smaller societies in the heavens ; the larger consist of myriads of angels, the smaller of some thousands, and the least of some hundreds. There are some also who live apart, as it were in separate house', and families ; these, although they live so dispersed, are still ar ranged in like manner as those who live in societies ; that is, the wiser of them are in tlie midst, and the more simple in the boun daries. These :\re more immediately under tlie divine auspicet of the Lord, and are the best of the angels. ' That a spiritual sphere, which is a sphere of life, flows forth from every man, spirit, and angel, and encompasses them, n. 4464, 5179. 7454, S630. That it flows forth from the life of their aflection and thought, n. 24S9, 4464, 6206. That those spheres extend themselves far into angelic societies according to the quality and quantity o( good, n. 659S to 6613, 8794, S797. "That in the heavens there is given a communication of all goods, in- asmuch as heavenly love communicates all its own to another, n. 549, 550, ^1^)0, 1-591, 1399 0130, 10723. HEAVEN AND HELL. EVERY SOCIETY IS A HEAVEN IN A LESS FORM, AND EVERY ANGEL IN THE LEAST. 51. Every society is a heaven in a less form, and every angel in the least, because the good of love and faith is what makes Iieaven ; and this good is in every society of heaven, md in eveiy angel of the society. It matters not that this good is everywhere diflerent and various ; it is still the good of heaven ; the only diflerence is, that heaven is of one quality in one part, and of another in another. It is therefore said, when one is elevated into any society of heaven, that he is gone to heaven ; and of those who are there, that they ai'e in heaven, and every one in his own heaven. This is known to all in the other life ; therefore they who stand without or beneath heaven, and view the angelic societies from afar, say that heaven is there and also there. It is, comparatively, as with governors, ofhcers, and servants, in a royal palace or court ; although they live by themselves in sepa- rate apartments or chambers, one above and another below, still tliey are all in one palace or court, each one ready to serve the king in his respective function. Hence is evident what is meant by the words of the Lord, '•'•In my Father''s house are many mansions John xiv. 3 ; and what by the habitations oj" heaven, and by the heavens oj" heavens in the prophets. 53. That every society is a heaven in a less form is also evi- dent from this, that the heavenly form of each one is similar to that of the whole heaven. In the whole heaven, they who excel the rest are in the centre ; and around them, even to the bounda- ries, in a decreasing order, ai^e they who excel less, as may be seen in a preceding section, n. 43. The same is evident from th is also, that the Lord leads all in the whole heaven as if they « ere one angel; in like manner those in each society. Hence ill entire angelic society sometimes appears as a single individual! in the form of an angel, which also the Lord has permitted me to see. When also the Lord appears in the midst of the angels, He does not appear encompassed by a multitude, but as one in an angelic form. Hence it is that the Lord in the Word is called 38 HEAVEN AND HELL. an angel ; as is also an entire society. Michael, Gabriel, and Raphael, are only angelic societies, which are so named fiom their functions.* 53. As an entire society is a heaven in a less form, so likewise is eveiy angel a heaven in the least ; for heaven is not without an angel, but witliin him ; for his interiors, which belong to his mind, are arranged into the form of heaven, and thus for the reception of all things of heaven which are without him. He also receives them according to the quality of the good which is in him from the Lord. Hence an angel is also a heaven. 54. It can in no case be said that heaven is without one, but that it is within him ; for eveiy angel receives the heaven which is without him according to the heaven which is within him. This j^h'^ii^ly shows how much he is deceived, who believes that to go to heaven is merely to be elevated among the angels, with- out regard to the quality of one's interior life ; thus that heaven may be given to every one from immediate mercy f when yet, unless heaven be within a person, nothing of the heaven which is without him flows-in and is received. Many spirits entertain this opinion ; and because of their belief, they have been taken up into heaven ; but when they came there, because their interioi life was conti'ary to that of the angels, they grew blind as to their intellectual faculties till they became like idiots, and were tor- tured as to their will faculties so that they behaved like madmen ; in a word, they who go to heaven after living wicked lives, gasp there for breath, and writiie about like fishes taken from the ' That tlie Lord in the Word is called an angel, n. 62S0, 6S31, S192, 9303. That an entire angelic society is called an angel; and that Michael and Raphael are angelic societies so named, from their functions, n. 8192. That the societies of heaven, ai>d the angels, have not any name, but that they are distinguished the quality of their good, and by an idea con- cerning it, n. 1705, 1754. "That heaven is not granted from unconditional mercy, but according "■Xt the life, and that the all of that life, by which man is led of the Lord to .leaven, is from mercy, and that this is the meaning of merc^, n. 5057, 10659. That if heaven were granted from immediate mercy, it would be granted to a'.l, n. 2401. Concerning some evil spirits cast down from hea- ven, who believed that heaven was granted to every one from immediate mercy, n. 4226. HEA VEN AND HELL. 39 water into the air, and like animals in the ether of an air-pump, after the air has been exhausted. Hence it is evident that heaven is not without one, but within him.' 55. Since all receive the heaven which is without them accord- ing to the quality of the heaven which is within them, therefore they receive the Lord in like manner, since the Divine of the Lord makes heaven. Hence it is, that when the Lord presents Himself ir. any society. He appears there according to the qua! ity of the good in which the society is principled, thus not the same in one society as in another : not that the dissimilitude is m the Lord, but in those who see Him from their own good, thus according to that good. The angels are also affected at the sight of the Lord according to the quality of their love ; they who love Him deeply, are deeply affected ; they who love Him less, ar€ less affected ; and the evil who are out of heaven, are tori..ented at His presence. When the Lord appears in any societj'. He appears there as an angel ; but He is distinguished fi-om others by the Divine which shines through Him. 56. Heaven also exists wherever the Lord is acknowledged, believed in, and loved. Variety in the worship of Him, arising from the variety of good in different societies, is not injurious, but advantageous ; for the perfection of heaven results from such variety. It is difficult to explain intelligibly how the perfection of heaven is the result of such variety, unless we employ some terms familiar to the learned world, and by means of these show how a perfect one is formed of various parts. Every whole is composed of various parts ; for a whole which is not composed of various parts is nothing, therefore it has no form, and no qual- ity. But when a whole is composed of various parts, and these are arranged in a perfect form, wherein each part joins itself to another as a sympathizing friend in the series, then it is complete. Now heaven is a whole composed of various parts arranged in the most perfect form ; for the heavenly form is the most perfect of all forms. That all perfection results from this harmonious arrangement of parts that are different, is evident from all the beauty, pleasantness, and delight, which affect both the sensci ' That heaven is in man, n. 3884. 4° HE A VEN AND HELL. and the mind (anitmis) ; for these exist and flow from no other source than from the concert and harmony of many concordant and sympathizing parts, either coexistent or successive, and not from one thing alone ; hence it is said that variety is charming, and it is Icnown that its charms depend upon its quaUty. From these considerations it may be seen as in a mirror how perfection results from variet}'^, even in heaven ; for from the things existing in the natural world, those in the spiritual world may be seen as ir\ a mirror.* 57. The same maybe said concerning the church as concern- ing heaven ; for the chvuxh is the Lord's heaven upon earth. There are also many churches, and )'et each one is called a cliurch, and likewise is a church, so far as the good of love and faith rules therein. There also the Lord makes a whole from different parts, thus from several churches makes one church.' The same, too, may be said of each member of the church in particular, as of the church in general ; namely, that the church is within him and not without him, and that every man, in whom the Lord is present in the good of love and faith, is a church.' The same may also be said of a man in whom the church is, as of an angel in whom heaven is, that he is a church in the least form, as an angel is a heaven in the least form ; and further, that a man in whom the chinxh is, is a heaven equally with an angel ; for man was created that he might go to heaven and become an angel ; wherefore he who receives good from tlie Lord, is a man-angel.* ' That every whole [«««;/;] results from the' harmony and agreement ol various parts, and that otherwise it has no qualit}', n. 457. That lience the universal heaven is a one, n. 457. Because all therein regard one end. which is the Lord, n. 9S28. " That if good were the characteristic and essential of tl'.e church, and not truth without good, the church would oe a one, n. 12S5, 1316, 29S2, 3^67, 3445, 3451 1 3452. That all churches also make one chinxh before the Lord, by virtue of good, n. 7396, 9276. ' That the church is in man, and not out of him, and that the church at lar|,3 consists of men in whom the church is, n. 3884. * That a man who is a church, is a heaven in the least form, after the image of the greatest, because his interiors, which are of the mind, are a'ranged after the form of heaven, and consequently for the reception of HEA VBN AND HELL. 4' 1 am permitted to tell what man has in common with an. angel, and what he has more than the angels. Man has in com- mon with an angel., that his interiors are alike formed in the image of heaven, and also that he becomes an image of heaven in proportion as he is in the good of love and faith. But man has more than the angels., in that his exteriors are formed in the image of the world, and in proportion as he is in good, the world with him is subordinate to heaven and serves it ;^ and then llie Lord is present with him in both as in His heaven ; for He is in His own divine order eveiywhere, for God is order.'' 58. Lastly, it is to be observed, that whoever has heaven in himself, not only has heaven in his greatest or general principles, but also in his least or most particular ones ; and that the least tilings in him are an image of the greatest. This results from the fact, that every one is his own love, and is of the same quality as his ruling love ; whatever rules flows into and arranges all the particulars, and everj^vhere induces a likeness of itself.' The ruling love in the heavens is love to the Lord, because the Lord all things of heaven, n. 911, 1900, 1928, 3624 to 3631, 3634, 3SS4, 4041, 4279> 4523. 4524. 4625, 6013, 6057, 9279, 9632. ' That man has an internal and an external, and that his internal from creation is formed after the image of heaven, and his external after the image of the world, and that on this account man was called by the ancients a microcosm, n. 4523, 4524, 5368, 6013, 6057, 9279, 9706, 10156, 10472. That therefore man was so created that the world in him might serve heaven, which also it does in the good, but that with the evil the case is inverted, and heaven serves the world, n. 9283, 9278. ' That the Lord is order, because the divine good and truth, which pro- ceed from the Lord, make order, n. 1728, 1919, (2201), 2258, (51 10), 5703, 8988, 10336, 10619. That divine truths are laws of order, n. 2247, 7995. That so far as man lives according to order, thus so far as he is in good according to divine truths, so far he is a man, and the church and hea- ven are in him, n. 4839, 6605, (8067). * That the ruling or governing love with every one is in all and each oi the things of his life, thus in all and each of the things of his thought and will, n. 6159, 764S, 8067, 8S53. That man is such as the ruling prin- ciple of his life is, n. (918), 1040, 156S, 1571, 3570, 6571, 6934, 693S, 8S54, 8856, SS57, 10076, 10109, loiio, 102S4. That love and faith, when they rule, are in the minutest particulars of the life of man, though he doe« not know it, n. S854, 8S64 8S65. 6 42 HEAVEN AND HELL. is there loved above all things. Hence the Lord is there the All lu all ; He flows into all and each of the angels, arranges them, and induces in them a likeness of Himself, and causes Heaven to be whereA er He is. Hence an angel is a heaven in the least form, a society in a greater, and all the societies taken together in tlie gieatest. That the Divine of the Lord makes heaven, and that it is the all in all there, may be seen above, n. 7 to 12. THE WHOLE HEAVEN IN ONE COMPLEX RESEMBLES ONE MAN. 59. That heaven in its whole complex resembles one man, is an arcanum not yet known in the world ; but in the heavens it is very well known. To know this, together with the specific and particular things relating to it, is the chief article of the intelli- gence of the angels. On this knowledge also depend many more things which, without it as their general principle, could not enter distinctly and clearly into the ideas of their minds. Because they know that all the heavens, togethei with their soci- eties, resemble one man, therefore also they call heaven the Greatest and the Divine Man Divine from this, that tlie Divine of the Lord makes heaven ; see above, n. 7 to 12. 60. That celestial and spiritual things are arranged and con- joined into that form and image, cannot be conceived by those who have no just idea respecting things spij itual and celestial ; they imagine that the terrestrial and material things which com- pose the ultimate of man, are what make man, and that he would not be man without them. But be it known to such, that man is not man by virtue of those things, but by virtue of this, that he can understand what is tioie, and will what is good ; these are the ' That heaven in the whole complex appears in form as a man, and that lieaven itself is hence called the Grand Man [or Greatest Man], n. 2996, 299S, 3624 to 3649, 3741 to 3745, 4625. HEA VBN AND HELL. 43 spiritual and celestial things which make man. It is also gen- erally known, that every man is such as is the character of his understanding and will ; and it might also be known, that his eartlily body is formed to sen-e these faculties in the world, and to perform uses in accordance with their dictates, in the ul- timate sphere of nature. Therefore also the body has no activity of itself, but acts altogether obsequious to the nod of the undei"- standing and the will, insomuch that whatever a man thinks, he utters with the tongue and lips, and whatever he wills, he performs with the body and its members ; so that understanding and will are the active agent, and the body does nothing itself. Hence it !S evident, that the things of the understanding and the will are what make the man ; and that these are in the human form, be- cause they act upon the most minute parts of the body, as what is internal acts upon what is external ; by virtue of these faculties, therefore, man is called an internal and spiritual man. Heaven is such a man, in the greatest and most perfect form. 61. Such is the idea of the angels concerning man. Where- ! fore they never attend to the things which man does with the body, but to the will from which the body does them. This they call the man himself, and the understanding so far as it acts in unison with the will.' 62. The angels, indeed, do not see heaven in the whole com- plex in the form of a man, for the whole heaven does not fall under the view of any angel ; but they sometimes see remote so- I cieties, consisting of many thousands of angels, as one in such a i form : and from a societ}', as from a part, they form a conclusion , concerning the whole, which is heaven. For in the most perfect form, the whole is as the parts, and the parts as the whole ; the only diflerence being like that between similar things of greater and less magnitude.* Hence they say, that the whole heaven is ' That the will of man is the very esse of his life, and that the iiti- dci standing is tlie existere of life thence derived, n. 3619, 5002, 92S2 That the life of the will is the principal life of man, and that the life ol the understanding proceeds thence, n. 5S5, 590, 3619, 7342, SSS5, 92S2, 10076, 10109, loiio. That man is man from his will, and thence from his inderstanding, n. S911, 9069, 9071, 10076, 10109, loiio. * fThis may be illustrated by the configuration of salts of the same 44 HEA VEN AND HELL. such in the sight of the Lord, [as a single society' is when seen b)' them], because the Divine, from the inmost and supreme, be- holds all things. 63 Such being the form of heaven, it is therefore ruled by tiie Lord as one man, and thence as one whole : for it is well known, that although man consists of an innumerable variety of things, both in the whole and in part, — in the 'vhole^ of members, organs, and viscera ; in part., of series of fibres, nerves, and blood ves- sels, — thus of members within members and parts within parts, yet still the man, when he acts, acts as a unit. Such also is hea- ven under the ausjDices and guidance of the Lord. 64. The reason why so many different things in man act as one, is because there is nothing whatever in him which does not contribute something to the common weal, and perform some use. The whole performs use to its parts, and the parts perform use to the whole ; for the whole is made up of the parts, and the parts constitute the whole ; wherefore they provide for each other, have respect to each other, and are conjoined in such a form, that all and each have reference to the whole and its good- Hence it is that they act as one. The consociations in the hea- vens are similar. They are joined together there according to their uses in a like form ; wherefore they who do not perform use to the community, are cast out of heaven as things foreign to its nature. To perform use, is to desire the welfare of others for the sake of the common good ; and not to perform use, is to desire the welfare of others, not for the sake of the common good, but for the sake of self. These latter love themselves supremely, but the former love the Lord above all things. Hence it is that they who are in heaven act in unison, not from themselves but from the Lord; for they regard Him as the one only Source of ^11 things, and His kingdom as the community whose good is to be sought. This is meant by the Lord's words, " Seek ye Jint the kingdom of God, and His righteousness, and all things shall be added u7ito you." Matt. vi. 33. To seek His righteousnes* species; thus, for example, whether they consist of parts of a triangular, hexagonal, cylindrical, or any other form, it is well known that the mi- nutef t particles o " those parts are of the same figure. — Tr.] HEA VEN AND HELL. 4') IS [to seek] His good.' They who, in the world, love the good ol" their country more than their own, and the good of their neighbor as their own, are they who, in the other life, love ;ukI seek the kingdom of the Lord, — for there the kingdom of the Lord is in the j^lace of their country ; and they who love to do good to others, not for their own sake, but for the sake of the good, love their neighbor, — for in the other life good is the neigh- bor.^ Al' of this character are in the Grand Man, that is in heaven. 65. Since the whole heaven resembles one man, and likewise is a divine-spiritual man in the greatest form, even as to figure, therefore heaven is distinguished, like man, into members and parts ; and these are also named like the members and parts of man. The angels likewise know in what member one society is, and in what another ; and they say, that one society is in the member or some province of the head, another in the member or some province of the breast, another in the member or some province of the loins ; and so on. In general, the highest or tliird heaven forms the head down to the neck : the middle or second heaven forms the breast down to the loins and knees : the ultimate or first heaven forms the legs and feet down to the soles, and also the arms down to the fingers, — for the arms and hands are ultimates of man, although at the sides. Hence it is further evident why there are three heavens. 66. The spirits who are beneath heaven are greatly surprised when they hear and see that heaven is beneath, as well as above ; for they think and believe, like men in the world, that heaven is nowhere but over head ; for they do not know that the situation of the heavens is like that of the members, organs, and viscera ' That justice in the Word is predicated'of good, judgment of truth, and that hence to do justice and judgment is to do what is good and true, n. 9S57 ■ Tliat in the supreme sense the Lord is the neighbor, and lience that to leva the Lord is to love that which is from Him, because in all which is ♦rorr. Him, He is, thus it is to love what is good and true, n. 2425, 3419, 6706, 6711, 6819, 6S23, 8123. Hence that all good which is from the Lord is the neighbor, and that to will and to do that good is to love the neigh- bor, n. 5026, 10336. 46 HEAVEN AND HELL. in man, some of which are above and some beneath ; and that it is like the situation of the parts in each member, organ, and viscus, some of which are within and some without, llcncc tliey have confused ideas concerning heaven. 67. These things concerning heaven as the Grand Man are adduced, because, without this previous knowledge, what follows concerning heaven cannot be comprehended ; nor can any dis- tinct idea be had of the form of heaven, of the conjunction of the Lord with heaven, of the conjunction of heaven with man, nor of the influx of the spiritual world into the natural, and none whatever concerning correspondence. Yet these subjects will be ti'eated in order in what now follows ; wherefore this is pre- mised for die purpose of tlirowing light upon tliem. EVERY SOCIETY IN THE HEAVENS RESEMBLES ONE MAN. 68. That eveiy society of heaven resembles one man, and is likewise in the form of a man, I have several times been permit- ted to see. There was a society into which many irsinuated themselves, who knew how to assume the appearance cf angels of light. They were hypocrites. When these were being sepa- rated from the angels, I saw that the whole society at first ap- peared as one indistinct mass ; dien by degrees in the human form, yet obscurely ; and at length distinctly as a man. They who were in that man, and composed him, were such as were in the good of that society ; but the rest, who were n'^t in that man, and did not compose him, were hypocrites. These ^vere rrjec^cd, but the former were retained ; and thus separation was eOccted. llyi'ocritcs are they who talk well, and likewise do well, ^ut regard themselves in everything. They talk like angels ab(^ul Ihi? J ord, about heaven, about love, and about heavenly li*e. They also do wcli, that they may appear as they ta'Ic, but they think otheiAvise ; they believe nothing, nor do they will good to any but themselves : when they do good, it is for tlie sake of NBA VEN AND HELL. 4V tliemselves ; ami if for the sake of others, it is only that they may be seen ; so it is still for the sake of themselves. 69. That an entire angelic society, when the Lord exhibits Himself present, appears as one in a human form, has also been granted me to see. There appeared on high, toward the east, as it were a reddish white cloud, encompassed with little stars, wln'ch was descending ; and in its descent it gradually became more lucid, until at length it appeared in a form perfectly human. The little stars encompassing the cloud were angels, who aj^peared as stars by virtue of light from the Lord. 70. It is to be observed, that although all in one heavenly so- ciety, when viewed collectively, appear as one in the likeness of a man, still each society is a difierent man from every other. They differ like the faces of different individuals of the same family, and tor a similar reason ; of which above, n. 47 ; that is, they difier according to the varieties of good in which they are, and which determines the form. The societies which are in the inmost or supreme heaven, and in the centre there, appear in the most perfect and beautiful human form. 71. It is worthy of remark, that the greater the number in a society of heaven, and the more they act as one, the more per- fectly human is the form of that society; for variety, arranged in a heavenly form produces perfection, as was shown above, n. 56 ; and where there are many, there is variety. Every society of heaven also increases In number daily, and as it increases it becomes more pei^fect ; and not only does the society become more perfect in this way, but the whole heaven also, because heaven is composed of societies. Since increasing numbers make heaven more perfect, it is evident how much deceived they are, who believe that heaven will be shut when full. When yet llie contrai-y is true, that it will never be shut, and that the greatei its fullness, the greater its perfection ; wherefore the angels desire nothing more earnestly than the arrival of new angelic guests. 72. Every society when viewed as a whole, appears in the human form, because the universal heaven is in that form, as was shown in the preceding chapter ; and in the most perfect form, which is tlie form of heaven, the parts bear the likeness of the whole, and the least reflects the greatest. The smaller constituents and parts 48 HEAVEN AND HELL. of heaven are the societies of which it is composed ; and that these are also heavens in a less form, may be seen above, n. 51, to 58. This likeness is perpetual, because in the heavens the goods of all are from one love, thus from one origin. The one love, from which the goods of all in heaven have their origin, is love to the Lord from the Lord. Hence it is, tliat the whole heaven is a lilvcness of Him in general ; eveiy society, less gen- erally ; and every angel, in particular. See also what was said above on tliis subject, n. 58. THEREFORE EVERY ANGEL IS IN A PERFECT HUMAN FORM. 73. In the two preceding chapters it was shown that heaven in the whole complex resembles one man, and in like manner everj"^ society in heaven ; and from the sequence of causes there adduced, it follows that every angel also is in the human form. As heaven is a man in the greatest form, and a society of heaven in a less, so is an angel in the least ; for in the most perfect form, which is the form of heaven, there is a likeness of the whole in every part, and of every part in the whole. The reason is, be- cause heaven is a communion, for it communicates all its own to each one, and each one receives all that he has from that commu- nion. An angel is a receptacle [of all heavenly things], and thence a heaven in the least form, as was also shown above in its proper chapter. Man, too, so far as he receives heaven, is also a receptacle, a heaven, and an angel ; see above, n. 57. This is de- scribed in the Apocalypse in these words : "//t? measured the •wall of the holy ycrusalem^^ a hutidred aiid forty-your cubiiSy ihe vieasure of a fnati^i that is, of an angel." xxi. 17. In thih passage, Jerusalem is the Lord's church, and, in a more eminent sense, heaven the wall is truth which protects from the assault ' That Jerusalem is the church, n. 402, 3654, 9166. HEA VEN AND HELL. 49 of falses and evils a hundred and forty-fovir are all truths and goods in the complex the measure is its quality man is thu subject in Avhom reside all these thinj^s in general and particular, and therefore heaven is in him ; and because an angel also is a man from these same things, therefore it is said, the measure of a man, which is that of an angel. This is the spiritual sense of these words. Without that sense, who could understand what is meant by the wall of the holy Jerusalem being the measure of a man, which is that of an angel 74 But to proceed now to experience. I have seen a thous- and times that angels are human forms, or men ; for I have con- versed with them as man with man, sometimes with one alone, sometimes with many in company; nor did I discover in their form any thing diflerent from the form of man ; and I have re- peatedly wondered that they were such. And lest it should be said that it was a fallacy, or a visionary fancy, I have been per- mitted to see them in a state of full wakefulness, when I was in the exercise of every bodily sense, and in a state of clear percep- tion. I have also frequently told them that men in the Christian world are in such blind ignorance concerning angels and spirits, as to believe them to be minds without form, and mere thoughts, concerning which they have no other idea than as of something ethereal, in which there is somewhat vital ; and because they thus ascribe to them nothing human except a thinking principle, they ' That a wall denotes truth protecting from the assault of falses and evils, n. 6419. ' That twelve denotes all truths and goods in the complex, n. 577, 2089, 2129, 2130, 3272, 3S5S, 3913; and in like manner seventv-two, and a hun- dred and forty-four; since a hundred and forty-four arises from twelve multiplied into itself, n. 7973. That all numbers, in the Word, signify things, n. 482, 4S7, 647, 64S, 755, S13, 1963, 19SS, 2075, 2252, 3252, 4264, 4495, 5265. That numbers multiplied signify the same as the simple num- bers from which the}' arise by multiplication, n. 5291, 5335, 570S, 7973. ' That measure, in the Word, signifies the quality of a thing as to truth anil good, n. 3104, 9603. * Concerning the spiritual or internal sense of the Word, see the tract On the White Horse in the Apocalypse, and the Appendix to the article on the Word, in that On the New Jerusalem and its Heavenly Doctrine. 7 c 5" HEAVEN AND HELL. imagine th^^t they cannot see, because they have no ej'es ; lor hear because they have no ears ; noi- speak, because they have neithei mouth nor tongue. The angels said in reply, that they knew such a belief exists with many in the world, and that it is the prevail- ing belief among the learned, and also, to their astonishment, among the clergy. They also assigned as a reason for this, that the learned, who were the leaders, and who first broached such (leas concerning angels and spirits, thought of them from tlie sen ual conceptions of the external man ; and they who think from these, and not from interior light, and the general idea implanted in every one, must of necessity adopt such fictions ; because the sensuals of the external man can comprehend only what is within nature, but not what is above it, thus nothing whatever of the spiritual world.' From these leaders as guides, the false notion concerning the angels was communicated to others, who did not think for themselves, but from them ; and thej'^ who first think from others, and make the things so thought matters of their faith, and aftenvards view them as such from their own un- derstanding, can with diflSculty recede from them ; wherefore they generally acquiesce in confirming them. They further said that the simple in faith and heart have no such idea concerbing the angels, but think of them as heavenly men, because ihey have not extinguished by erudition what was implanted in them from heaven, nor can they conceive of anything without a form. Hence it is that angels arc always represented in temples, both in sculpture and painting, as men. Concerning what is thus implanted from heaven, they added, that it is the Divine conunu- nicated by influx to those who are in the good of faith and life. 75. From all my experience, which is now of many years, I can declare and affirm tliat the form of the angels is in every re- spect human ; that tliey have faces, eyes, ears, breasts, arms, Tliat man, unless lie be elevated above the sensual principles uf the sxiernal man, makes little progress in wisdom, n. 50S9. That a wise man thinks above those sensual principles, n. 5089, 5094. That when i.ian is elevated above those sensual principles, he comes into a clearer ligt.f, and at length into heavenly light, n. 6183, 6313, 6315, 9407, 9730, 9922. That elevation and abstraction from those sensual principles was knowh .0 ancients, n. 6313. i HEA VEN AND HELL 51 hands, feet ; that they see, hear, and converse with each othei ; in a word, that they hick nothing which belongs to man, excejjt the material body. I have seen them in a light, which exceeds by many degrees the noon-day light of the world ; and in that light I observed all parts of their faces more distinctly and clearly than ever I did the face of men on earth. I have also been per- mitted to see an angel of the inmost heaven. His countenance was brighter and more resplendent than the faces of the angels of tlie inferior heavens. I examined him closely, and his form was perfectly human. 76. It is, however, to be observed, that angels cannot be seen by man with his bodily eyes, but with the eyes of the spirit which is within him ;^ because the spirit Is in the spiritual world, and all things of the body are in the natural world. Like sees like, because from like. Besides, every one knows that the organ of bodily vision, which is the eye, is so gross that it cannot see even the smaller things of nature except by the aid of optical glasses ; much less, then, can it discern those which are above the sphere of nature, as are all things in the spiritual world : never- theless, these are seen by man when he is withdrawn from the bodily sight, and the sight of his spirit is opened. This is ef- fected in a moment, when it pleases the Lord that man should see spiritual things. And then he is not aware but that he sees them with the eyes of the body. Thus angels were seen by Abraham, Lot, Manoah, and the prophets. Thus the Lord also was seen by His disciples after His resurrection ; and in like manner, too, have angels been seen by me. The prophets wen; called seers, and men whose eyes were open, — i Sam. ix. 9 ; Numb. xxiv. 3, — because they saw with the eyes of the spirit ; and the ojDcning of this spiritual sight was called opening the eyes. This was the case with the servant of Elisha, of whom we read, " Elisha prayed and said, Jehovah, open^ I fray f/ice, his eyes, that he may see: a7id Jkhovah opened the eyes > f the young vian, and he saw ; and behold, the mountain zia: ' That man, as to his interiors, is a spiiit, n. i.S9'f. And that the spirit is the man himself, and that tlie body lives from it, n. 447, 4622, 6054. 52 HE A VElY AND HELL. full of Jiorses and chariots of frc round about Elis/ia." 2 Kings vj. 17. 77. Good spirits, ^Yith whom I have also conversed on this subject, were deeply grieved that there should be such ignorance within die church concerning the nature of heaven, and concern- ing spirits and angels ; and being disjileased, they charged me by all means to make it known, that they are not formless minds, nor ethereal breaths, but that they are men in form, and that they see. hear, and feel, the same as men in the world.^ IT IS FROM THE DIVINE HUMAN OF THE LORD, THAT THE WHOLE HEAVEN AND EVERY PART OF IT RESEMBLES A MAN. 78. That heaven in the whole and in every part resembles a man, because it exists from the Divine Human of the Lord, follows as a conclusion from all that has been said and shown in the pre- ceding chapters ; for it was shown, I. T/iat the Lord is the God of heaven. II. That the Divine of the Lord makes heaven. III. 77^12^ heaven consists of innumerable societies; afid that every society is a heavcJi in a less form^ and every angel in the least. IV. That the -whole heaven in one complex resembles one man. V. That every society in the heavens also resembles one man. VI. That hc7ice every angel is in a perfect human form. These propositions all lead to the conclusion, that the Divine which makes heaven is human in form. Tliat this is the Divine Human of the Lord, may be still more clearly seen, be- • That every angel, because lie is a recipient of divine order from tl e Loid, is in a human form, perfect and beautiful according to the measure of his receptivity, n. 322, iSSo, iSSi, 3633, 3S04, 4622, 4735, 4797, 49S5, 5199, 5530, 6054,-9879, 10177, 10594. That the divine truth is the prin- ciple by which order is effected, and that the divine good is the essential of order, n. 2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555. HEA VBN AND HELL. 53 cause in a compendious form, from the extracts which are given as a corollary to this chapter from the Arcana Ccelestia. That the Lord's Humanity is Divine, and not merely human, as the church at this day jelieves, may also be seen from those extracts, as well as from those at the end of the chapter on the Lord, in the work On the New Jerusalem and its heavenly Doc- trine. 79. The truth of this has been made evident to me from much experience, of which something shall now be told. No angel in all the heavens, ever conceives of the Divine under any other than the human fonn ; and wliat is wonderful, those in the supe- rior heavens are unable to think othenvise of the Divine. This necessity of their thought flows from tlie Divine itself, and also from the form of heaven, according to which their thoughts ex- tend themselves around ; for every thought which the angels have, has extension into heaven, and their intelligence and wis- dom is in proportion to that extension. Hence it is that all there acknowledge the Lord, because in Him alone is the Divine Hu man. These things have not only been told me by the angels, but it has also been given me to perceive them, when I have been elevated into the interior sphere of heaven. Hence it is evident, tliat the wiser the angels are, the more cleai"ly do they perceive this truth ; and hence it is that the Lord appears to them ; for the Lord appears in a Divine-angelic form, which is the human, to those who acknowledge and believe in a visible Divine, but not to those who acknowledge and believe in an invisible Divine ; for the former can see their Divine, but the latter cannot. So. Because the angels have no conception of an invisible Divine, which they call a Divine without form, but of a visible Divine in a human form, therefore it is common with them to Bay, that the Lord alone is Man, and that tliey are men from Him ; and that every one is a man so far as he receives the Lord. By receiving the Lord, they understand receiving good and truth which are from Him, since the Lord is in His own good and His own truth. This also they call intelligence and wisdom. They say that every one knows that intelligence and wisdom make the man, and not the face without them. This is manifest al?o from the angels of the interior heavens ; because they are in 54 HEAVEN AND HELL. good and truth from the Lord, and thence in wisdom and intelli- gence, they are therefore in the most beautiful and most perfect human form ; whilst the angels of the inferior heavens are in a form less perfect and less beautiful. It is the opposite in hell ; those there, when viewed in the light of heaven, scarcely appear as men, but as monsters ; for they are not in good and tiuth, but in evil and the false, and thence in the opposites of intelligence and wisdom ; wherefore also their life is not called life, but spir- itual death. 8" Because the whole heaven and evei-j' part of it resembles a man from the Divine Human of the Lord, therefore the angels say that they are in the Lord, and some that they are in His body, by which they mean that tliey are in tlie good of His love ; as the Lord Himself also teaches, where He says : Abide in Jic, a7id I in you. As the bratich caimot bear fruit of itself except it abide in the vine., no more can ye., except ye abide ifi Me; — for ivithout Me ye cafi do nothing. — Contitttie ye in j\Ty love: if ye keep my com7nandme}its, ye shall abide in JSIy love" John xv. 4 to 10. 82. Such being the conception of the Divine in the heavens, it is therefore implanted in every man who receives any influx from heaven, to think of God under a human shape. So thought the ancients, and so tlie moderns likewise think, both those with- out and those within chuixh. The simple see Him in thought as an old man encompassed with brightness. But all those have extinguished this implanted peixeption, who have removed the heavenly influx by their self-derived intelligence, or by a life of evil. They who have extinguished it by self-derived intelligence, are not willing to acknowledge any but an invisible God ; but they who have extinguished it by a life of evil, are not willing to acknowledge any God. Nor is either class aware that any such implanted perception exists, because it no longer exists with them; when yet this is the Divine celestial itself, which p'inia • rily flows from heaven into rnan, because man was born foi heaven, and no one enters heaven without an idea of the Dii ine. 83 Hence it follows, that one who has no true idea of heaven, tliat is, of the Divine from whom heaven exists, cannot be eleva- ted to tlie first threshold of heaven. As soon as he approaches HEA VEN AND HELL. 55 it, he is sensible of a resistance and a sh^ong repulsion. The reason is, because his interiors, which ought to receive htaven, ate closed, since they are not in the form of heaven ; yea, the nearer he approaches heaven, the more tightly are they closed. Such is the lot of those within the church who deny the Lord, and who, like the Socinians, deny His Divinity. But what is the lot of those who are born out of the church, to whom the Lord is tiot known because they have not the Word, will be seen in « hat follows. 84. That the ancients had an idea of the Human [linked wit}' tlieir idea] of the Divine, is manifest from the appearances of the Divine to Abraham, Lot, Joshua, Gideon, Manoah, his wife, and others, who, although they saw God as a man, still adored Hin. as the God of the universe, calling him the God of heaven and earth, and Jehovah. That it was the Lord who was seen by Abraham, He Himself teaches in John, chap. viii. 56 ; that it v/as He, also, who was seen by the rest, is evident from the Lord's words, '•'•That no one has seen the Father^ and His shape, and heard His voice" John, chap. i. 18 ; v. 37. 85. But that God is a Man, can with difficulty be comprehended by those who judge everything from the sensual conceptions of the external man ; for the sensual man cannot think of the Di- vme, except from the world and the objects therein ; thus he can- not think othei-wise of a Divine and Spiritual Man, than as of a corporeal and natural one : hence he concludes that, if God were a Man, He would be as large as the universe ; and if He ruled heaven and earth, He would do it by means of many subordinate officers, after the manner of kings in the world. If he were told, that in heaven there is no extension of space as in the world, he would not at all comprehend it ; for he who thinks solely from nature and its light, thinks of no other sort of extension than that which is visible before him. But people commit a great mistake when they think in this manner concerning heaven. Extension there is not like extension in the world. Extension in tlie world is determinate, and therefore measurable ; but in hea- ven extension is not determinate, and therefore not measurable. But more will be said hereafter about extension in heaven, when we come to treat of space and time in the spiritual world. Be- 56 HEAVEN AND HELL. sides, every one knows how far the sight of the eye extends, even to the sun and stars which are so far distant. He who thinks more deeply knows also that the internal sight, which is that of the thought, reaches still further, and hence that a still more in- terior sight must have a still wider range. What then must be the Divine sight, which is the inmost and highest of all.'' Since Uie thoughts are capable of such extension, tlierefore — as has been shown in preceding chapters — all things of heaven are com* municated with eveiy one there, consequently all tilings of tht Divine which makes heaven and fills it. 86. The inhabitants of heaven are astonished that men should imagine themselves intelligent, who think of an invisible Being, that is, of a Being incomprehensible under any form, when tliey think of God ; and that they should call those not intelligent and even simple, who think otherwise ; when yet the contrary is the trutli. They suggest, that if those who imagine themselves intel- ligent because they think God has no form, would examine tlicm- selves, would they not find that they regard nature as God, some of them nature as manifest to the sight, others natm-e in her invisible recesses And are they so blind as not to know what God is, what an angel is, what a spirit is, what their own soul is which is to live after death, what the life of heaven in man is, and many other things of intelligence.'' When yet those whom they call simjjletons know all these things in some measure. Their idea is, that God is the Divine in a human form ; that an angel is a hea- venly man ; that their own soul, which is to live after death, is like an angel ; and that the life of heaven in man is to live ac- cording to tlie divine precepts. These, therefore, the angels call intelligent, and fitted for heaven ; but the others, on the contrary, not intelligent.* 'EK^jacts from the Arcana Ccelestia, concerning the Lord and ecu- cerning His Divine Human. lliat tlie Divine was in the Lord from His very conception, n. 46^>, 4^3, 5041, 5157, 6716, 10125. That Divine seed was in the Lord alone, n. 1438. That His soul was Jehovah, n. 1999, 2004, 2005, 2018, 2025. That thus the inmost of the Lord was the Divine Itself, and that the clothing vas from the mother, n. 5041. That the Divine Itself was the Esse of th« HEA VEN AND HELL. 57 THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN, WITH ALL THINGS OF MAN. 87. It is unknown at this day what correspondence is. This ignorance arises from various causes, the chief of which is, that Lord's life, from which the Human afterwards went forth, and was made the Existere from that Esse, n. 3194, 3210, 10269, io372. That within the church, where the Word is, by which the Lord is known, the Divine of the Lord ought not to be denied, nor the Ho'.y [Spirit] proceeding from Him, n. 2359. That they within the church who do not acknowledge the Lord, have no conjunction with the Divine, but that it is otherwise with those who are out of the church, n. 10205. That it is an essential of the church to acknowledge the Divine of the Lord, and His union with the Father, n. 100S3, 10112, 10370, 1072S, 10730, 10S16, 10S17, loSiS, 10S20. That the glorification of the Lord is the subject treated of in many pas. sages of the Word, n. 10828 ; and that this subject is everywhere treated of in the internal sense of the Word, n. 2249, 2523, 3245. That the Lord glorified His Human, but not the Divine, because the Divine was glorified in Itself, n. 10057. That the Lord came into the world that He might glo- rify His Human, n. 3637, 42S6, 9315. That the Lord glorified His Human by the divine love which was in Him from conception, n. 4727. That the love of the Lord toward the universal human race, was the life of the Lord in the world, n. 2253. That the Lord's love transcends all human understanding, n. 2077. That the Lord saved the human race by glorify- ing His Human, n. 4180, 10019, 10152, 10655, 10659, 10S28. That other- wise the whole human race would have perished in eternal death, n. 1676. Concerning the state of the Lord's glorification and humiliation, n. 17S5, 1999, 2159, 6866. That glorification, when predicated of the Lord, denotes, the uniting of His Human with His Divine, and that to glorify is to make Divine, n. 1603, 10053, 10S2S. That the Lord, when he glorified His Hu- man, put off all the human derived from the mother, until at length He was not her son, n. 2159, 2574, 2649, 3036, 10S30. That the Son of God from eternity was the divine truth in heaven, n. (2628), (2798), 2803, 3195, 3704. That the Lord also made His Human di\ine truth from the divine good which was in Him, when He was in the v.-ofld, n. 2S03, 3194, 3195, 3210, 6716, 6S64, 7014, 7499, 8127, S724, 9199 That the Lord at that time arranged all things appertaining to Hinit.elf into a celestial form, which is according to divine truth, n. 192S, 3633, That on this account the Lord was called the Word, which is divine truth, n. 2533, 2S18, 2S59, 2894, 3393, 3712. That the Lord alone had perception 3 C* 5- HEA VEN AND HELL. man has removed himself from heaven by the love of self and the world ; for he who loves himself and the world above all else, and thought from Himself, and above all angelic perception and thought, n. 1904, 1914, 1919- That the Lord united the divine truth, which was Himself, with the di- vine good, which was in Himself, n. 10047, 10052, 10076. That the union was reciprocal, n. 2004, 10067. That the Lord, when He departed from the world, made His Human also divine good, n. 3194, 3210, 6S64, 7499. 8724, 9199, 10076. That this is meant by His coming forth from tht Father and returning to the Father, n. 3736, 3210. That thus He was made one with the Father, n. 2751, 3704, 4766. That since that union, divine truth proceeds from the Lord, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398. In what manner divine truth proceeds, illustrated, n. 7270, 9407. That the Lord, by His own proper power, united the Hu- man with the Divine, n. i6i6, 1749, 1752, 1813, 1921, 2025, 2026, 2523, 3141, 5005, 5045, 6716. That hence it may be manifest, that the Human of the Lord was not as the human of another man, because He was conceived from the Divine Itself, n. 10125, 10826. That His union with the Father, from whom He had His soul, was not like a union bet\veen two persons, but like that of soul and body, n. 3737, 10S24. That the most ancient people could not adore the Divine Esse, but the Divine Existere, which is the Divine Human, and that the Lord, therefore, came into the world, that He might be made the Divine Existere from the Divine Esse, n. 4687, 5321. That the ancients acknowledged the Divine, because He appeared to them in a human form, and that this was the Di- vine Human, n. 51 10, 5663, 6S46, 10737. That the Infinite Esse, could not flow into heaven with the angels, nor with men, except through the Di- vine Human, n. (1646), 1990, 2016, 2034. That in heaven no other Divine is perceived but the Divine Human, n. 6475, 9303, (9387), 10067. That the Divine Human from eternity was the divine truth in heaven, and the Divine passing through heaven, thus the Divine Existere, which after- wards, in the Lord, was made the Divine Esse by itself, from which is the Divine Existere in heaven, n. 3061, 6280, 68S0, 10579. What was the qual- ity of the state of heaven before the coming of the Lord, n. 6371, 6373, 6373. That the Divine was not perceptible except when it had passed through heaven, n. 6982, 6996, 7004. That the inhabitants of all the earths adore the Divine under a human form, thus the Lord, n. 6700, 8541 to 8547, 10736, 10737, io738- That tliey rejoice when they hear that God was actually made a Man, n. 9361. That the Lord receives all who are in good, and who adore the Divine unde; a human form, n. 9359. That God cannot be thought of except in a human form, and that what is incomprehensible falls into no idea, and therefore is no object of faith, n. 9359, 9972. That man is canable of wor- HEAVEN AND HELL. 59 ^ares only for worldly things, because they please the external senses, and delight the carnal appetite ; and has no concern about sliiping what he has some idea of, but not what he has no idea of, n. 4733» 5H0, 5633, 7211, 9356, 10067. That, therefore, by the generality in the universal terrestrial globe, the Divine is worshiped under a human form, Rnd that this is the elTcct of influx from heaven, n. 10159. That all who are in good as to life, when they think of the Lord, think of the Divine Human, and not of the Human separate from the Divine. It is otherwise with those wlio are not in good as to life, n. 2326, 4724, 4731, 4766, 8S78, 9193, 9198. That in the church at this day, they who are in evil as to life, and also they who are in faith separate from charity', think of the Human of the Lord without the Divine, and likewise do not comprehend what the Divine Human is; and the reasons therof, n. 3212, 3241, 4689, 4692, 4724, 4731, 5321, (6372), 8S78, 9193, 9198. That the Human of the Lord is Di- vine, because from the Esse of the Father, which was His soul, illustrated by the likeness of the father in the children, n. 10269, (10372), 10823; and because it was from the divine love, which was the very Esse of His life from conception, n. 6S72. That every man is such as his love is, and that he is his own love, n. 6872, 10177, 102S4. That the Lord made all the Human, both internal and external. Divine, n. 1603. 1S15, 1902, 1926, 2093, 2803. That therefore He rose again as to the whole body, differently from any man, n. 1729, 2083, 507S, 10S25. That the Human of the Lord is Divine, is acknowledged from His om- nipresence in the Holy Supper, n. 2343, (2359) ; and from His transfigura- tion before His three disciples, n. 3212; and also from the Word of the Old Testament, in that it is called God, n. 10154; and Jehovah, n. (1603), 1736, 1815, 1902, 2921, 3035, 5110, 62S1, 6303, 8S64, 9194, 9315. That a dis- tinction is made in the sense of the letter between the Father and the Son, or betkveen Jehovah and the Lord, but not in the internal sense of the Word, in which the angels of heaven are, n. 3035. That in the Chris- tian world the Human of the Lord has been declared to be not Divine, and that this was done in a council for the sake of the Pope, that he might be acknowledged as His vicar, n. 4738. That Christians were examined in the other life as to the idea they en- teitained concerning one God, and that it was found they had an idea of three Gods. r. 2329, 5256, 10736, 10737, 10738, 10S21. That a Trinity, or Divine Trine, may be conceived of in one person, and thus one God, but not in three persons, n. 10738, 1082 1, 10824. That a Divine Trine in the Lord is acknowledged in heaven, n. 14, 15, 1729, 2005, 5256, 9303. That the Trine in the Lord is the Divine Itself, which is called the Father, the Di- vine Human, which is called the Son, and the Divine Proceeding which is called the Holy Spirit, and that this Divine Trine is one, n. 2149, 2156, 2288 2327 2329, 2447, 3704, 6993, 71S2, 10738, 10822, 10823. That the bo HEA VEN AND HELL. spiritual things, because they please the internal senses, and delight the rational mind ; wherefore such inen reject spiritual things, saying they are too high for their comprehension. It was otherwise with the ancients. To them the science of correspon- dences was the chief of all sciences. By means of this tliey ac- quired intelligence and wisdom, and tlaose who were of the church had communication with heaven ; for the science of cor- respondences is an angelic science. The most ancient people, who were celestial men, actually thought from correspondence Lord Himself teaches that the Father and He are one, n. 1729, 2004, 2005, 2018. 3025, 2751, 3704. 3736, 4766: and that the Holy Spirit proceeds from Him, and is His, n. 3969, 4673, 67S8, 6993, 7499, S127, 8302, 9199, (922S), 9229, 9270, 9407, 9818. 9S20, 10330. That the Divine Human flows into heaven, and makes heaven, n. 3038. That the Lord is the all in heaven, and that He is the life of heaven, n. 7211, (912S). That the Lord dwells in the angels in what is His own, n. 9338, 10125, 10151, 10157. That hence they who are in heaven are in the Lord, n. 3637, 363S. That the conjunction of the Lord with the angels is according to their reception of the good of love and of charity from Him, n. 904, 4198, 4205, 421 1, 4220, (6280), 6S32, 7042, SS19, 96S0, 9682, 9683, (10106), (loSii). That the universal heaven has reference to the Lord, n. 551, 552. That the Lord is the common centre of heaven, n. 3633. That all in heaven turn themselves to the Lord, who is above the heavens, n. 9S2S, 10130, 10189. That, nevertheless, the angels do not turn themselves to the Lord, but the Lord turns them to Himself, n. 101S9. That the pres- ence of the angels is not with the Lord, but the presence of the Lord with the angels, n. 9415. That in heaven there is no conjunction with the Di- vine Itself, but with the Divine Human, n. 421 1, 4724, (5633). That heaven corresponds with the Divine Human of the Lord, and that hence the universal heaven is as one man, and that on this account hea- ven is called the Grand Man. n. 2996, 2998, 3624 to 3649, 3741 to 3745, 025. That the Lord is the only Man, and that they only are men who receive what is Divine from Him, n. 1894. That so far as they receive, so far they are men, and images of Him, n. 8547. That therefore the angels are forms of love and charity in a human form, and that this is from the Lord, n. 3S04, 4735, 4797, 4985. 5199, 5530, 9S79, 10177. That the universal heaven is the Lord's, n. 2751, 70S6. That He has nil j ower in the heavens and in the earths, n. 1607, 100S9, 10827. That llie L ord rules the universal heaven, and that He also rules all things which thence depend, tluis all things in the world, n. 2026, 2027, -(523, 4^24. That the Lord alone has the power of removing the hells, of withholding from evils, and of holding in good, thi;s of saving, n. 10019. HEA VEN AND HELL. 0) ns do the angels ; for this reason also they conversed with die angels ; and for the same reason the Lord often appeared to tneir. and instructed them. But that science is now so entirely lost, that it is not known what correspondence is.' 88. Without a knowledge of correspondence, no clear under- standing can be had of the spiritual world ; of its influx into the natural world ; of the relation of the sjjiritual to the natural ; of the spirit of man, which is called the soul ; of the operation of the soul upon the body ; and of the state of man after death ; therefore it is necessary to explain the nature of correspondence, and thus prepare the way for what is to follow. 89. First, I will explain what correspondence is. The whole natural world corresponds to the spiritual world ; not only the natural world in general, but also ever}' particular part thereof. Wherefore,whatever exists in the natural world from the spiritual, is said to be the correspondent [of that from which it exists]. It is to be obsei'ved that the natural world exists and subsists from the spiritual world, precisely as an elfect from its efficient cause. All that is called the natural world which lies beneath the sun, and receives therefrom heat and light ; and the things of this world are all those which thence subsist. But the spiritual world is heaven ; and the things of that world are all those which are in the heavens. 90. Since man is a heaven and also a world in the least form after the image of the greatest, (see above, n. 57), therefore there is both a spiritual and a natural world belonging to him. The interiors which belong to his mind, and have relation to under- standing and will, constitute his spiritual world ; but the exte- riors which belong to his body, and have relation to its senses and actions, constitute his natural world. Whatever therefore in his natural world, that is, in his body and its senses and ac- tions, exists from his spiritual world, that is, from his mind and 'ts understanding and will, is called correspondent ' How far the scitnce of coi respondences excels other sciences, n. ^(280. That the chief science among the ancients was the science of correspon- dences, but that at this day it is obh'tcrated, n. 3021, 3419, 42S0, 4749, 4844, 4964, 4966, 6004, 7729, 10253. That with the orientals, and in Egypt, the •cience of corretpondences flourished, n. 5702, 6692, 7097, 7779, 9391, 10407- 62 HEAVEN AND HELL. 91. The nature of corresjjondence may be seen from the hu man face. In a face which has not been taught to dissemble, all the affections of the mind appear visibly in a natural form, as in their type ; hence the face is called the index of the mind. Thus man's spiritual world is apparent in his natural world. In like manner the thoughts of his understanding are manifested in his speech, and the determinations of his will in the gestures of his body. Those things, therefore, which occur in the body, whether it be m the face, the speech, or tlie gestures, are called corres- pondences. 93. From these considerations may also be seen what the in- ternal man is, and what the external ; namely, that the internal is that which is called the spiritual man, and the external is that which is called the natural man ; also that one is distinct from the other, as heaven from the world ; and likewise, that all things which are done and exist in the external or natural man, are done and exist from the internal or spiritual man. 93. Thus far concerning the correspondence of the internal or spiritual man with the external or natural. I shall now treat of tlie correspondence of the whole heaven with every part of man. 94. It has been shown that the universal heaven resembles one man, that it is in the form of a man, and is therefore called the Grand Man. It has also been shown that the angelic soci- eties, whereof heaven consists, are thence arranged like the members, organs, and viscera, in man ; so that some are in the head, some in the breast, some in the arms, and some in every particular part of those members, (see above, n. 5^) to 72). The societies, therefore, which are in any member in heaven, corres- pond to a like member in man. For instance, those which are in the head there, correspond to the head in man ; those which are in the breast there, correspond to the breast in man : those which are in the arms there, correspond to the arms in man ; and so with the rest From this correspondence man subsists, for he subsists from heaven alone. 95. That heaven is distinguished into two kingdoms, one of which is called tlic celestial kingdom, tlie other the spiritual kingdom, may be seen above in its proper chapter. The celestial kingdom in general coircsponds to the heart, and to all things HBA VEN AND HELL. 63 belonging to the heart in the whole body ; and the spiritual kingdom to the lungs, and to all things belonging to them throughout the body. The heart and the lungs also form two kingdoms in man ; the heart rules therein by the arteries and veins, the lungs by the nervous and moving fibres, — both, in every effort and action. In every man's spiritual world which is called his spiritual man, there are also two kingdoms, the kingdom of the will, and the kingdom of the understanding. The will rules by the affections of good, and the understanding by the affections of truth. These kingdoms also correspond to the kingdoms of the heart and lungs in the body. The case is similar in the hea- vens. The celestial kingdom is the will-principle of heaven, and the good of love there rules. The spiritual kingdom is the intellec- tual principle of heaven, and there truth rules. These are what correspond to the functions of the heart and lungs in man. It is from this correspondence that the heart, in the Word, signifies the will, and also the good of love ; and the breath of the lungs, the understanding, and the truth of faith. Hence also the affections are ascribed to the heart, although they are rot there, nor thence derived.^ 96. The correspondence of the two kingdoms of heaven with Jie heart and lungs, is the general correspondence of heaven with man. But there is one less general with each member, organ, and viscus, which shall now be explained. In the Grand Man, which is heaven, they who are in the head excel all others in every good ; for they are in love, peace, innocence, wisdom, in- telligence, and thence in joy and happiness. These flow into ' Concerning the correspondence of the heart and kings with the Grand Man, which is in heaven, from experience, n. 3883 to 3896. That the heart corresponds to those who are in the celestial kingdom, and the lungs to those who are in the spiritual kingdom, n. 3S85, 38S6, 38S7. That in heaven there is a pulse like that of the heart, and a respiration like that of the lungs, but more interior, n. 3884, 38S5, 3887. That the pulse of the heart is various there according to states of love, and the res- piration according to the states of charity and faith, n. 3SS6, 3887, 3889 Tiiat the heart, in the Word, denotes the will, thus that what is from the heart is from the will, n. 2930, 7542, 8910, 91 13, 10336. That the heart also, in the Word, signifies the love, thus that what is done froi'" the heait is done from the love, n. 7542, 9050, 10336. 64 HE A VEN AND HELL. the head of man, and the things thereto belonging, and corre- spond to them. They who are in the breast, in the Grand Man, which is heaven, are in the good of charity and faith, and also flow into the breast of man, to which they correspond. But they in the Grand Man or heaven, who are in the loins, and in the organs dedicated to generation there, are in conjugial love. Tiiey wlio are in the feet, are in the ultimate good of heaven, which is called spiritual-natural. They who are in the arms anil hands, are in the power of truth derived from good. They who are in the eyes, excel in understanding ; they who are in tlae ears, in attention and obedience ; they who are in the nostrils, in perception ; and they who are in the mouth and tongue, in dis- course from understanding and perception. They who are in the kidneys, excel in truth which examines, separates and cor- rects ; and tlaey who are in die liver, pancreas, and spleen, are skilled in the various purifications of good and trudi. So with those in other members and organs. They all flow into similar parts of man, and correspond to them. The influx of heaven is into the functions and uses of the members ; and uses, because they are from the spiritual world, clothe themselves with a form by means of tilings in the natural world, and thus appear in llie eflect. Hence comes conespondence. 97. Hence it is, that those same membei's, organs, and viscera, denote similar things in the Word ; for all things in the Word have a signification according to correspondences. By the head, therefore, is signified intelligence and wisdom ; by the breast, charity ; by the loins, conjugial love ; by the arms and hands, the power of truth ; by die feet, the natural [principle] ; by the eyes, understanding : by the nostrils, perception ; by the ears, obedience ; by the kidneys, the purification of tiuth ; and so on.' Hence also it is usual, in common discourse, to say of 'That the breast, in the Word, signifies charity, n. 3934, lOoSi, KXiti;, That the loins and orj^ans of generation signify conjugial love, n. 3021, 4280, 4462, 5050, 501; I, 5052. That the arms and hands signify the power of truth, n. S7S. 3091, 4933 to 4937, 6947, 7205, 10019. That the feet sig- nify the natural principle, n. 2162, 3147, 3761, 39S6, 42S0, 4938 to 4952. That the eye signifies the understanding, n. 2701, 4403 to 4421, 4523 to tS34i 6923. 9051, 10569. That the nostrils signify perception, n. 3577, HE A VEN AND HELL. 65 an intelligent and wise man, that he has a head ; of one who is in charity, that he is a bosom friend ; of one who excels in per- ception, that he is quick-scented ; of one who excels in intelli- gence, that he is sharp-sighted ; of one in power, that he has long arms ; and of one who purposes from love, that he does il from the heart. These and many other sayings in common use, are from correspondence ; for such expressions are from the spir- itual world, although man does not know it. 98. That there is such a correspondence of all things of heaven with all things of man, has been shown me by much experi- ence ; by so much, mdeed, that I am as sure of it as of any truth that is clear beyond a doubt. But it is needless to adduce here all this experience ; nor can I, on account of its abundance. It may be seen in the Arcana Ccelestia, in the chapters which treat of Correspondences, of Representations, of the Influx of the Spiritual World into the Natural, and of the Intercourse be- tween the Soul and the Body.' 99. But although all things of the human body correspond to all things of heaven, still man is not an image of heaven as to his external form, but as to his internal ; for the interiors of man receive heaven, and his exteriors receive the world. So far, tlierefore, as his interiors receive heaven, man as to them is a heaven in the least form after the image of the greatest ; but so far as his interiors do not receive, he is not a heaven nor an 4624, 4625, 4748, 5621, S2S6, 10054, 10292. That the ears signify obedience, n. 2542, 3S69, 4523, 4653, 5017, 7216, 8361, 8990, 931 1, 9397, 10061. That the kidneys signify tlie examination and correction of truth, n. 53S0 to 53S6, 10032. ' Concerning the correspondence of all the members of the body with the Grand Man or heaven, generally and specifically, from experience, n. 3021, 3624 to 3649, 3741 to 3750, 38S3 to 3896, 4039 to 4055, 4218 to 4228, 4318 to 4331, 4403 to 4421, 4523 to 4534, 4622 to 4633, 4652 to 4660, 4791 to 4805, 4931 to 4953, 5050 to 5061, 5171 to 5189, 5377 to 5396, 5552 to 5573, 571 1 to 5727, 10030. Concerning the influx of the spiritual world into the natural world, or of heaven into the world, and concerning the influx of tlie soul into all things of the body, from experience, n. 6053 to 605S, 61S9 to 6215, 6307 to 6327, 6466 to 6495, 659S to 6626. Concerning the inter- course between the soul and the body; from experience, n. 6053 to Co;i8, 6189 to 6215, 6307 to 6327, 6466 to 6495, 6598 to 6626 9 66 HEAVEN AND HELL. imago of the greatest. Nevertheless the exteriors, which receive the world, may be in a form according to the order of the world, and thence in various beauty ; for external beauty, which is of the body, derives its cause from parents, and from the formation m the womb, and is afterwards preserved by a common influx from the world. Hence it is that the form of one's natural man may differ very much from the form of his spiritual man, [ have occasionally seen the form of the spirit of particular ]:)ei- sons. In some, who had beautiful and charming foces, the spirit was deformed, black, and monstrous, so that it might be calkd an image of hell, not of heaven ; but in some, who were not beautiful in person, the spirit was beautiful, fair, and angelic. The spii'it of man also appears after death such as it had been in the body which clothed it when living in the world. 100. Correspondence not only reaches to man, but extends still more widely ; for the heavens correspond one with another. The second or middle heaven corresponds to the third or inmost ; and the first or ultimate heaven corresponds to the second or middle. The first or ultimate heaven also corresponds to the corporeal forms in man, which are called his members, organs, and viscera. Thus the corporeal part of man is that in which heaven at last terminates, and on which it rests as on its base. But this ar- canum will be more fully unfolded elsewhere. 101. It is, however, to be carefully noted, that all the corres- pondence which exists with heaven, is with the Divine Human of the Lord, because heaven is from Him, and He is heaven, as has been shown in preceding chapters ; for unless the Divine Hu- man flowed into all things of heaven, and according to corres- pondences into all things of the world, neither angel nor man would exist. Hence, again, it appears why the Lord became man, and clothed His Divine with the Human from first to last ; it was, because the Divine Human from which heaven subsisted before the coming of the Lord, was no longer able to sustain ail things, because man, who is the basis of the heavens, overthrew and destroyed order. What the nature and quality of the Divine Human was before the coming of the Lord, and what the state of heaven at tliat time, is described in the extracts [from die Ar CAXA Ccelestia] at the close of the preceding chapter. HEA VEN AND HELL. 67 102. The angels are astonished when the}- hear that tliere are men who ascribe all things to nature, and nothing to the Divine ; who also believe that their bodies, into which so many wonders of heaven are collated, were framed by nature ; and still more, that the rational principle of man is from the same source ; when yet, if they would elevate their minds a little, they would see that such things are from the Divine, and not from nature ; and Uiat nature was only created for the purpose of clothing what is spiritual, and of presenting it in a corresponding form in the ulti- mate of order. But they compare such men to owls, which see in darkness, but are blind in the light. THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH. 103. It was stated in the foregoing chapter what correspond- ence is ; and it was also shown that all the parts and eveiy single part of the animal body, are correspondences. The next step in order is, to show that all things of the earth, and in general all things of the world are correspondences. 104. All things which belong to the earth are distinguished into three great classes, called kingdoms ; namely, the animal kingdom, the vegetable kingdom, and the mineral kingdom. The objects in the animal kingdom are correspondences in the first degree, because they live ; those in the vegetable kingdom are correspondences in the second degree, because they only grow ; those in the mineral kingdom are correspondences in the third de- gree, because they neither live nor grow. The correspondences in the animal kingdom are living creatures of various kinds, both those whicli walk and creep on the earth, and those which fly in tlie air. They are not specifically mentioned here, because they are well known. The correspondences in the vegetable kingdom are all things which grow and flourish in gardens, forests, fields, and plains, — which are not named, because they also are known. 68 HE A VEN AND HELL. The correspondences in the mineral kingdom are the metals, both noble and base, — precious stones, and those not precious, — earths of various kinds, and also waters. Besides these, what- ever the industry of man prepares from them for his own use, are also correspondences, — such as food of every kind, garments, houses, temj^les anc" other things. 105 The things above the earth, as the sun, moon, and stars, likewise those in the atmospheres, as clouds, mists, rain, light- nings, and thunders, are also correspondences. Those, too, which result from the presence and absence of the sun, as light and shade, heat and cold, are correspondences ; likewise those which thence follow in succession, as the seasons of the year, which are called spring, summer, autumn, and winter ; and the times of the day, as morning, noon, evening, and night. 106. In a word, all things which exist in nature, from the least to the greatest, are corresj^ondences.' They are correspond- ences, because the natural world, and all that belongs to it,exists and subsists from the spiritual world and both from the Divine. Subsists, I say, because everything subsists from that which gave it existence, for subsistence is perpetual existence ; and because nothing can subsist from itself, but from a cause prior to itself, thus from the First ; should it, therefore, be separated from the First, it would utterh' perish and disappear. 107. Everything in nature which exists and subsists from di- vine order, is a correspondent. Tire divine good which proceeds from the Lord makes divine order. It commences from Him. proceeds from Him through the heavens successively into the %vorld, and there terminates in ultimates. All things in the vorld which are according to order, are correspondences ; and all Jiings there are according to order, which are good and perfect ' That all things which are in the world, and in its three kingdoms correspond to celestial things which are in heaven, or that the things which are in the natural world correspond to those which are in the s:->irit- ual, n. 1632, iSSi, 275S, 2760 to 2763, 29S7 to 3003, 3213 to 3227, 3^83, 3624 to 3639, 4044, 4053, 41 15, 4366, 4939, 5u6, 5377. 54-S, 5477' 9=So. That by correspondences the natural world is conjoined to the spiritual world, n. S615. That hence universal nature is a theatre representative of the Lord's kingdom, n. 2758, 2999, 3000, 3483, 3518, 4939, (8848), 9280. HEA VEN AND HELL. 69 for use ; for every good is a good according to use. Form has relation to truth, because truth is the form of good. Hence it is that all things in the whole world, and partaking of the nature of the world, which are in divine order, have relation to gooi< and truth.' loS. That all things in the world exist from the Divine, and are apj^i'opriately clothed in nature, so as to exist there, to per form use, and thus to correspond, is manifest from everything seen both in the animal and in the vegetable kingdom. In both these kingdoms there are such things as every one, who thinks interiorly, may see to be from heaven. To begin with some examples by way of illustration, I will cite a few from among innumerable instances from the Animal KingdoDi. The wonderful knowledge which is, as it were, implanted in every animal, is generally known. The bees know how to gather honey from flowers, to build cells of wax in which to store their honey, and thus to provide food for themselves and theirs against the coming winter. The queen-bee lays her eggs, and the rest wait upon her and cover them up, that a new generation may spring therefrom. They live under a certain form of gov- ernment, with which all in the hive are instinctively acquainted. They presen'e the useful, and cast out the useless, depriving them of their wings. Besides other wonderful things, which they re- ceive from heaven on account of their use ; for their wax is used for candles in all parts of the globe, and their honey for sweeten- ing man's food. What wonderful creatures, too, are caterpillars, which are among the vilest things in the animal kingdom ! They know how to nourish themselves with the juice of leaves suited to their nature, and afterwards at the exact time, to wrap themselves up in a covering, and dejDosit themselves, as it were, in a womb, and thus bring forth a progeny of their own kind. Some are first changed into nymphs and chrysalids, and spin out threads ; and when their task is ended, they are adorned with other ' That all things in the universe, both in heaven and in the world which are according to order, have relation to good and truth, n. 2452, 3166, 4390, 4409, 5232, 7256, 10122 ; and to the conjunction of both, that they may be *oinething, n. 10555. 70 HE A VBN AND HELL. bodies, decorated with wings, fly in the open air as in their hea- ven, celebrate marriages, lay eggs, and provide for themselves a posterity. Besides these special instances, all the fowls of the air in general know their proper food ; and not only what is suitable for their nourishment, but where it is to be found. They know how to Duild their nests, every species in a manner peculiar to itself ; to lay their eggs in them, to sit upon them, to hatch their J oung, to notuush them, and to drive them from their home as soon as they are able to take care of themselves. They also know their enemies whom they should shun, and their friends with whom they may associatej and this from their earliest in- fancy ; not to mention tiie wonders contained in tlieir eggs them- selves, wherein all things requisite for the formation and nourish- ment of the embryo-chick, lie prepared in their order ; with in- numerable other wonders. Who that thinks from any rational wisdom, will ever say that these instincts are from any other source than from the spiritual world ? — for the natural world is subservient to the spiritual for the jDurpose of clothing with a body what is thence derived, or of presenting in effect that which is spiritual in its cause. The reason why the animals of the earth and tlie fowls of the air are born into all this know- ledge, and man is not, though he is more excellent than they, is because animals are in the order of their life, and have not been able to destroy what is in them from the spiritual world, since they have no rational faculty'. It is otherwise with man, who thinks from the spiritual world. Because he has perverted what is in him from that world, by a life contrary to the order which his rational faculty approves, he must, therefore, be born entirely ignorant, and afterwards be brought back, by divine means, to the order of heaven. 109. How the things which belong to the Vegetable Kingdom correspond, may appear fiom many considerations; as that little seeds grow into trees, which put forth leaves, produce blossoms, and then fruit, in which, again, they deposit seeds ; and that these effects take place successively, and exist togctlicr in such wonder- ful order, that it is impossible to describe them in few words. If volumes were written concerning them, there would still remain interior arcana in more intimate connection with their HEA VEN AND HELL. 7 uses, which science could never exhaust. Since these things also are from the sj^iritual world or heaven, which is in the form of a man, — as was shown above in its proper chapter, — therefore every thing in the vegetable kingdom has a certain relation to some- thing in man. This also is known to some in the learned world. That all the things in this kingdom are correspondences, has been made evident to me by much experience ; for often, wher. I have been in gardens, and have noticed the trees, fruits, flowers, and vegetables, I have obsei'ved the correspondences in heaven, and have conversed with those near whom they were, and have been instructed concerning their origin and quality. no. But no one at this day can know the spiritual things in heaven to which the natural things in the world correspond, ex- cept by revelation from heaven, because the science of correspon- dences is now lost. I will therefore illustrate by some exam- ples, the nature of the correspondence of spiritual things with natural. The animals of the earth in general correspond to affections ; the gentle and useful ones, to good affections, the savage and use- less, to evil affections. In particular, cows and oxen correspond to the affections (;f the natural mind ; sheep and lambs, to the affections of tlie spiritual mind ; but winged creatiu'es, according to their species, correspond to the intellectual things of both minds.* Hence it is that various animals, as cows, oxen, rams, sheep, she-goats, he-goats, he-lambs, she-lambs, and also pigeons and turtle-doves, were devoted to a sacred use in the Israelitish church, — which was a representative church, — and sacrifices and ' That animals, from correspondence, signify affections; the tame and useful animals, good affections, and the savage and useless ones, evil af- fections, n. 45, 46, 142, 143, 246, 714, 715, 719, 2179, 2180, 3519, 9280: 'llus- trated b}' experience from the spiritual M'orld, n. 3218, 5198, 9090. Ccn- cerning the influx of the spiritual world into the lives of beasts, n. 165J 3646. That oxen and bullocks, from correspondence, signify the affectiont. of the natural mind, n. 2180, 2566, 9391, 10132, 10407. What sheep signify, n. 4169, 4809. What lambs, n. 3994, 10132. That winged animals signif^y thii gs intellectual, n. 40, 745, 776, 778, 866, 9S8, 994, 5149, 7441, witt a va- riety according to their genera and species, from experience in the spirit- ual world, n. 3219. 72 HEA VBN AND HELL. burnt-offerings were made of them ; for in that use they corre- sponded to things spiritual, which were understood in heaven according to correspondences. Animals, also, according to their genera and species, are affections, because they live ; for every- thing has life from no other source than from affection and accord- ing to it. Hence every animal has innate knowledge according to the affection of its life. Man, too, is similar to animals as to his natural man, and therefore is compared to them in common discourse. If he be of a gentle disposition, he is called a sheep or a lamb ; if of a savage temper, he is called a bear or a wclf ; if cunning, he is called a fox or a serpent — and so forth. III. There is a like correspondence with the things in the vegetable kingdom. A garden in general corresponds to heaven as to intelligence and wisdom ; on which account heaven is called in tlie Word the garden of God, and paradise,' and also by man tlie heavenly paradise. Trees, according to their species, corres- pond to the perceptions and knowledges of good and trutli, from which come intelligence and wisdom ; wherefore tlie ancients, who were skilled in the science of correspondences, held their sacj-ed worship in groves and hence it is that in the Word ti"ees are so often mentioned, and that heaven, the church, and man, are compared to them, as to the vine, the olive, the cedar, and others ; and the good works which they do, to fruits. The food also which they produce, especially that from grain, corresponds to tlie affections of good and truth, because these nourish the spirit- ual life, as teri-estrial food does the natural.' Hence bread in gen- eral corresponds to the affection of all good, because it supports ' That a garden and a paradise, from correspondence, signify intelli- gence and wisdom, n. loo, loS; from experience, n. 3220. That all things which correspond, also signify the same things in the Word, n. 2S96, 29S7, 2989, 2090, 2991, 3002, 3225. =• That trees signify perceptions and knowledges, n. 103, 2163, 26S2, 1722, 2972, 7692. That therefore the ancients celebrated divine worship in ijroves under trees, according to their correspondences, n. 2722, 4552- Concerning the influx of heaven into the subjects of the vegetable king- dom, as into trees and plants, n. 3648. * That meats, from correspondence, signify such things as nourisli spiritual life, n. ^114, 4459, ^792, 4976, 5147, 5293, 5340, 5342, 5410. ';426, 5576, 5582, 5588, 5655, 5915, 6277, S562, 9003. HEAVEN AND HELL. 73 life better than other aHments, and because bread means all kinds of food. On account of this correspondence, also, the Lord calls Himself the bread of life ; and for the same reason, too, bread was applied to a sacred use in the Israelitish church ; for it was set upon the table in the tabernacle, and called the bread of faces [oi show-breadj ; likewise all the divine worship, which was pel formed by sacrifices and burnt-ofierings, was called bread. On account of this correspondence, also, the most holy solemnity of woi ship in the Christian church is the Holy Supper, in which are distributed bread and wine.' From these few examples the nature of correspondence may be clearly seen. 112. In what manner the conjunction of heaven with the woild is effected by correspondences, shall also be briefly ex- plained. The kingdom of the Lord is a kingdom of ends, which are uses; or, — what is the siin!.-, — it is a kingdom of uses, which are ends. Therefore the universe was so created and formed by the Divine, that uses might everywhere be clothed with coverings, whereby they are embodied in act or in effect, first in heaven and afterwards in the world, thus by degrees and successively even to the ultirostes of nature. Hence it is evident that the correspon- dence of natural with spiritual things, or of the world with heaven, effected by uses, and that uses conjoin them ; and that the forms with which uses are clothed, are correspondences and mediums of conjunction, in proportion as they are forms of uses. In the natural world and its three kingdoms, all things which ex- ist acf-ording to order are forms of uses, or effects formed from use for use ; wherefore these things are correspondences. The actions of inan likewise are uses in form, and are correspondences, whereby he is conjoined to heaven so far as he lives according to divine order, or so far as he is in love to the Lord and in char ' That bread signifies all the good which nourishes the spii itual life of ;njn, n. 2165, 2177, 3478,3735, 3813,4211, 4217, 4735.4976, 9323> 9545. xo686. That the bread, which was on the table in the tabernacle, had a like signification, n. 3478, 9545. That sacrifices.in general were called tread, n. 2165. That bread involves all food, n. 2165. Thus that it sig- nifies all food, celestial and spiritual, n. 276, 680, 2165, 2177, 3478, 6118, 8410 10 D 74 HEA VEN AND HELL. ity toward his neighbor. To love the Lord and the neighbor in general is to perform uses/ It is to be further observed, that the natural world is conjoined with the spiritual by means of man, or, that he is the medium of their conjunction ; for both worlds exist in him, as may be seen above, n. 57. Wherefore so far as man is spiritual, so far he is a medium of conjunction ; but so far as he is natural and not spiritual, so far he is not a mediui 1 of onjunction. Still, without man as a medium, the divine influx ntf the world continues, and also into those things which are of (he world with man, but not into his rational facult\\ 113. As all things which are according to divine order corres- pond to heaven, so all things which are contrary to divine order correspond to hell. All those which correspond to heaven, have relation to good and truth ; and those which correspond to hell, have relation to the evil and the false. 1 14. Something shall now be said concerning the science of coirespondences and its use. It was remarked above, that the spiritual world, which is heaven, is conjoined with the natural world by correspondences. Hence man has communication Avith heaven by correspondences, for the angels of heaven do not think from natural things as man does. Wherefore when man is in the science of correspondences, he may be consociated with the ' Tliat all good has its quality and delight from, and according to, uses, and that hence, such as the use is, such is the good, n. 3049. 49S4, 7038. That angelic life consists in the goods of love and charitv, thus in per- forming uses, n. 454. That nothing is regarded b_v the Lord, and thence b^' the angels, but ends, which are uses appertaining to man, n. 1317, 1645, 5949- That the kingdom of the Lord is a kingdom of uses, thus of ends, n. 454, 696, 1103. 3645, 4054. 703S. That to serve the Lord is to per- form uses, n. 703S. That all things in man, both general and paitic- ular, are formed for use, n. (3565), 4104, 51S9. 9297; and that they are formed from use, thus that use is prior to the organical forms in man by which use is effected, because use is from the influx of the Lord through heaven, n. 4223, 4926. That the interiors of man also, which are 'if his inird, are formed as he grows up, from use and for use, n. 1964, 6815 9297. That hence the quality of a man's uses is the quality of the man, n 1568, 3570, 4054, 6571, 6935, 693S, 10284. That uses are the ends, for th* sake of which man acts, n. 3565, 4054, 4104, 6S15. That use is the 6rs« ind la'.t, thus the all of man, n. 1964. HEAVEN AND HELL. 75 angels as to the thoughts of his mind, and thus be conjoined with them as to his spiritual oi" internal man. The Word was written by pure correspondences, in order that man might be conjoined with heaven ; for even tlie minutest parts of the Word, corres- pond to something spiritual.' Wherefore if man were skilled in the science of correspondences, he would understand its spiritual sense, and become acquainted with arcana whereof he percei\es nothing in the sense of the letter. For in the Word there is both a literal and a spiritual sense. The literal sense consists of such lliings as are in the world, but the sjDiritual sense of sucli things as are in heaven ; and since the conjunction of heaven with the world is by correspondences, therefore such a Woixl was given, that everything in it, even to an iota, corresponds." 115. I have been informed from heaven, that the most ancient people on our earth, who were celestial men, thought from cor- respondences themselves, and that the natural things of the world, which were before their eyes, served them as mediums of such thought ; and because they were of such ,a character, they were associated with the angels and conversed with them ; and that thus heaven was conjoined to the world through them. On tliis account that time was called the golden age ; concerning which it is also said by ancient writers, that the inhabitants of heaven dwelt with men, and held intercourse with them as friends with friends. After those times there arose another race, who did not think from correspondences themselves, but from the science of correspon- dences ; and I was informed that there was conjunction of heaven with man even then, but not so intimate. That period was called the silver age. After them succeeded a race, who, indeed, were acquainted with correspondences, but did not think from the science of them, because they were in natural good, and not, like their predecessors, in spiritual good. That period was called the copper age. I was told that, after those times, man gradually be- That the NV'ord was written by pure correspondences, n. 8615. That /nan has conjunction with heaven by the Word, n. 2899, 6945, 9396, 9400, 9401, 10375, 10452. ' Concerning tlie spiritual sense of the Word, see the small work Os THE White Horse mentioned in the Apocalypse. 76 HEAVEN AND HELL. came external, and at length corporeal ; and that then the science of correspondences was wholly lost, and with it the knowledge of heaven and of nearly every thing relating to heaven. These ages were named from gold, silver, and copper because gold from correspondence signifies celestial good, in which the most ancient people were principled ; silver, spiritual good, which was the characteristic of the ancients who succeeded them ; and cop- per, natural good, in which the next succeeding race were prin- cipled ; but iron, from which the last age was named, signifies hard truth without good. THE SUN IN HEAVEN. 116. The sun of this world does not appear in heaven, nor any thing which exists from that sun, because all that is natural ; for nature commences from that sun, and whatsoever is produced by it is called natural. But the spiritual in which heaven is, is above nature, and entirely distinct from the natural ; nor do they communicate with each other except by correspondences. The nature of the distinction may be comprehended from what was said above, n. 3S, concerning degrees ; and the nature of their communication, from what was said in the two preceding chap- ters concerning correspondences. 117. But although the sun of the world does not appear in heaven, nor any thing which exists from tliat sun, still there is a sim there, and light, and heat, and all things which are in the world, and a great many more, but not from a similar origin ; f )i the things which exist in heaven are spiritual, and those which e c- ist in the world are natural. The sun of heaven is the Lord ; the ' That gold, from correspondence, signifies celestial good, n. 113, 155I1 1552, 5658, 6914, 6917, 9510. 9S74, 9SS1. That silver signifies spiritual good, or truth from a celestial origin, n. 15.SI. 1552, 2954, 5(^58. That copper signifies natural good, n. 425, 1551. That iron signifies truth in the ultimate of order, n. 425, 426. HEA VEN AND HELL. 77 light there is divine truth, and the heat is divine good, both of which proceed fronr. the Lord as a sun. From that origin are all tilings which exist and appear in the heavens. But concerning the light and heat, and the things which thence exist in the hea- vens, more will be said in the followirfg chapters. At ^^resent we shall speak only of the sun there. The Lord appears in heaven as a sun, because He is the divine love from which all spiritual things exist, as all natural things exist by means of the sun of this world. It is that love which shines as a sun. iiS. That the Lord actually appears in heaven as a sun, l\as not only been told me by the angels, but has also been given me occasionally to see. What, therefore, I have heard and seen concerning the Lord as a sun, I will here briefly record. The Lord appears as a sun, not in heaven, but high above the heavens : nor does He appear above the head, or in the zenith, but before the faces of the angels at a middle altitude. He ap- pears far distant, in two places ; in one before the right eye, and in another before the left. Before the right eye He appears exactly like a sun, fiery and of the same magnitude as the sun of the world ; but before the left eye He does not appear as a sun, but as a moon,* white like the moon of our earth and of similar magnitude, but more resplendent ; nay, it appeal's encompassed with several, as It were, smaller moons, each of which i.« alike * [It is not to be supposed, from what is here said, that the Lord appears ooth as a sun and moon to the same angels; still less that, as a moon, He appears not more bright than the moon in the world. The two appear- ances are described as those of a sun and moon respectively, because thev be.ar the same relation to each other as do those two natural luminaries; but in reality, to those by whom the Lord is said to be seen as a moon, thit moon is their sun, and is so denominated by the author in some of his other works. To the angels of the celestial kingdom, the Lord ap- pears as a sun, of a glowing brightness, whereof no adequate concep- tion can be formed by man ; and it is seen by them rather toward the right, or before the right eye : and to the angels of the spiritual kingdom He also appears as a sun, far exceeding in radiance the sun of this world, though compared to the sun seen by the celestial angels, this sun is only «s a moon ; and it appears rather toward the left, or before the left eye of those who behold it. With this explanation in the mind, all that is said above, and in what follows, may be more easily understood. — Tr.] 78 HEA VEN AND HELL. white and brilliant. The Lord appears thus differently, in two places, because he appears to every one according to the quality of his reception of Him ; and therefore in one way to those who receive Him in the good of love, and in another to those who re- ceive Him in tlie good of faith. To those who receive Him in the good of love. He appears as a sun, tier}' and flaming accord- ing tD reception. These are in His celestial kingdom. But to those who receive Him in the good of faith, He appears as a moon, white and shining according to reception. These are in His sjjiritual kingdom.' This diflerence in the Lord's ajopear- ance arises from correspondence ; for the good of love corre- sponds to fire, and therefore fire In the spiritual sense 's love ; and the good of faith corresponds to light, and therefoi^e light in the spiritual sense is faitlr The reason that he appears before the eyes is because the In- teriors, which belong to the mind, see through the eyes, — from the good of love through the right eye, and from the good of faith through the left eye •? for all the things on the right side, both in angels and men, correspond to good from which tiiith is ' That the Lord appears in heaven as a sun, and that He is the sun of heaven, n. 1053, 3636, 3643, 4060. That the Lord appears to those who are tn the celestial kingdom, where love to Him is the ruling love, as a sun, and to those who are in the spiritual kingdom, where charity toward the neighbor and faith rule, as a moon, n. 1521, 1529, 1530, I53i> 1S37, 4060. That the Lord as a sun appears at a middle altitude before the right eye, and as a moon before the left eye, n. 1053, 1521, 1529, 1530, '53'. 3(^36, 3^'43. 4321, 5097, 707S, 70S3. 7173, 7270, SS12, 10S09. That the Lord has been seen as a sun and as a moon by me, n. 1531, 7173. That the Essential Divine of the Lord is far above His Divine in l\eaven, n. "•270, S760. " That fire in the Word, both heavenly and infernal, signifies love, n. 934, 4906, 5215. That sacred or heavenly fire signifies divine love, n. 934, 6314, 6832. That infernal fire signifies the love of self and of the world, and every concupiscence which is of those loves, n. 1861, 507'> ''314' 6S32, 7575, 10747. That love is the fire of life, and that life itself is actuallv thence derived, n. 4906, 5071, 6032, 6314. That light signifies the truth of faith, n. (3395), 34S5, 3636, 3643, 3993. 4302, 4413, 4415, 9548, 96S4. ' That the sight of the left eye corresponds to the truths of faith, and the sight of the right eye, to their goods, n. 4410, 6923. HEA VEN AND HELL. 79 derived ; and those on the left, to truth derived from good.' The good of faith, in its essence, is truth derived from good. 119. Hence it is that in the Word, the Lord, as to love, is compared to the sun, and as to faith, to the moon ; and also, that love from the Lord to the Lord is signified by the sun, and faith from the Lord in the Lord is signified by the moon ; as in the fol- lowing passages : " The light of the 7noon shall be as the light erf the sun., and the light of the sun shall be seven-fold^ as the light of seven days." Isaiah xxx. 26. " When I shall put thee out, X "Mill cover the heavens., and I will darken the stars; I zvill cover the sun with a cloud., and the moon shall not make her light to shine; all the bright lights in the heavens I will make dark over thee., and I will give darkness upon thy land." Ezekiel xxxii. 7, 8. '•'•I will darken the su?i in his rising, and the moon shall not cause her light to shine." Isaiah xiii. 10. " The sun and the moon shall be darkened, and the stars shall withdraw their brightness. The sun shall be turned into darkness, and the moon into blood." Joel ii. 2, 10, 31 ; chap, iv. 15. '•'•The sun became black as sackcloth of hair, and the moon became as blood, a?id the stars fell to the earth" Apoc. vi. 12. '■'■ Innnediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven." Matt. xxiv. 29 : and else- vyrhere. In these passages, by the sun is signified love, by the moon faith, and by the stars the knowledges of good and truth these are said to be darkened, to lose their light, and to fall from heaven, when they no longer exist [in the church]. That the Lord appears in heaven as a sun, is evident also from His transfiguration before Peter, James, and John ; " Then His face shone as the sun." Matt. xvii. 2. When the Lord was thus seen by those disciples, they were withdrawn from the body and in the light of heaven. Hence it was that the ancients, with whom the church was representative, turned their faces tojvarj ' That the tilings which are on man's right side have reference to good crpetiial varieties as to good and truth, thus as to wisdom and intelligence, exist in the heavens, n. 6S4, 690, 3241. 3744, 3745, 4)14. S59S. 7236. 7S33, 7S36 HEAVEN AND HELL. salvation even to the end of the earth." Isaiah xlix. 6. '•'•The natio?2S that are saved shall walk in His light." Apoc. xxi. 24. '•'•Send Thy light and Thy truth., they shall lead me." Psalm xliii. 3. In these and other passages, the Lord is called light from divine truth which is from Him ; in like manner the truth itself is called light. Since light in the heavens proceeds from the Lord as a sun, therefore when He was transfigured before Peter, James, and John, '•'•His face appeared as the sun., arid His raiment as the light., glittering and white as snow, so as no fuller on earth cojild whiten them." Mark ix. 3 ; Matt, xvii 2. The Lord's raiment appeared thus, because it represented the divine truth which is from Kim in the heavens. Garments in the Word also signify truths whence it is said in David, '•'•'Jehovah., Thou clothest Thyself with light as with a gar- ment" Psalm civ. 2. 130. That the light in the heavens is spiritual, and that spiri- tual light is divine truth, may also be inferred from this consider- ation, that man likewise enjoys sp'.ritual light, and derives illus- tration therefrom so far as he is in intelligence and wisdom from divine truth. The spiritual light of man is the light of his understanding, and the objects of the understanding are truths, which he arranges analytically into classes, forms into reasons, and from them draws conclusions in a series.^ The natural man is not aware that it is real light by which the understanding sees ' That garments in the Word signify truths, because they invest good, n. 1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536. That the garments of the Lord, when He was transfigured, signified divine truth proceeding fi'oiTi His divine love, n. 9212, 9216. ' Tliat the light of heaven illuminates the understanding of man, and that on this account man is rational, n. 1524, 3138, 3167, 440S, 6608, 8707, 9128, 9399, 10569. That the understanding is enlightened, because it is recipient of truth, n. 6222, 6608, 10661. That the understanding is en- liglitened so fa.- as man receives truth in good from the Lord, n. 3619, That the understanding is of such a quality' as are the truths derived froir good, from which it is formed, n. 10064. That the understanding has light from heaven, as the sight has light from the world, n. 1524, 5 114, 6608 9128. That the light of heaven from the Lord is always present with man, but that it flows-in only so far as man is in truth derived from ^ood, n. 4060, 4214. 86 HE A VEN AND HELL. such things, because he does not see that Hght with his eyes, nor perceive it in thought ; many, however, know that this Hght is real, and thev also distinguish it from the natural light in which those are, who think naturally and not spiritually. They think naturally who look only to the world, and attribute all things to nature ; but they think spiritually who look to heaven, and attri- bute all things to the Divine. It has been frequently granted me t' perceive, and also to see, that the light which enlightens the mind is true light, altogether distinct from that which is called natural light Xhimen^ I have been elevated into that light more and more interiorly, by degrees, and my understanding was en- lightened in proportion to the elevation ; until at length I perceived what I did not perceive before, and lastly such things as I could not even grasp in thought from natural light. I have sometmies been vexed at this dulness of the natural mind about things which were very distinctly perceived in heavenly light.' Since there is a light appropriate to the understanding, therefore we speak of the understanding in the same terms as of the eye ; as, that it sees and is in light when it perceives, and that it is obscure and dark when it does not jDerceive ; with many similar expressions. 131. Since the light of heaven is divine truth, therefore also that light is divine wisdom and intelligence ; wherefore to be elevated into the light of heaven, means to be elevated into intel- ligence and wisdom, and to be enlightened. Hence it follows that the angels are in light exactly in proportion to their intelli- gence and wisdom. Again : because the light of he.iven is divine wisdom, therefore the true character of all is manifest in that light ; for the interiors of every one there are clearly revealed in the face, and his precise quality made known. Not the least thing is concealed. The interior angels even love to have all tilings within them made manifest, because they will nothing but good. They, on the other hand, who are beneath heaven, and ' That man, when he is elevating from the sensual principle, comes into a ml' der ligiit, and at length into celestial light, n. 6313, 6315, 9407. That there is an actual elevation into the light of heaven, when man is elevated into intelligence, n. 3190. How great a light has been perceived, -when 1 have been withdrawn from worldly ideas, n. 1526, 66()S. HEA VEN AND HELL. 87 do not will what is good, are very much afraid of being seen in the light of heaven. And, \\ hat is wonderful, the infernals appear to each other as men, but in tlie light of heaven as monsters, with horrible faces and horrible bodies, — the exact forms of their own evil.* Man, as to his spirit, appears in a similar way, when he is looked at by tlie angels. If good, he appears as a man, beau- tiful according to his good ; if evil, as a monster, deforined accord ing to his evil. Hence it is evident that all things are made manifest in the light of heaven ; they are made manifest, because Ihe light of heaven is divine truth. 132. Inasmuch as divine truth is light in the heavens, therefore all truths, wheresoever they are, — whether within an angel or without him, in the heavens or out of them, — emit light ; but truths without the heavens do not shine like truths within the hea- v'ens. Truths witliout the heavens shine with a cold light like snow, because they do not derive their essence from good like truths within the heavens ; wherefore also that cold light, as soon as the light from heaven flows-in, disappears ; and if evil be under- neath, it is turned into dai'kness. This I have several times wit- nessed, and many other remarkable things concerning the lucid- ity of truths, which are here passed by. 133. Sometliing shall now be said concerning the heat of hea- ven. — The heat of heaven in its essence is love. It proceeds from the Lord as a sun : and that this is the divine love in the Lord and from Him, has been shown in the preceding chapter. Hence it is evident that the heat of heaven is spiritual as well as Us light ; for it is from the same origin.* There are two things which proceed from the Lord as a sun, divine truth and divine good. Divine truth in the heavens is light, and divine good is heat ; but divine truth and divine good are so united, that they ' That they who are in the hells, in their own light, which is like that of burning charcoal, appear to themselves as men, but in the light of heaven as monsters, n. 4531, 4533, 4674, 5057, 5058, 6605, 6626. ' That there are two origins of heat, and likewise two origins of ligbl, namely, the sun of the world and the sun of heaven, n. 333S, 5215, 732^^. That heat from the Lord as a sun is the affection which is of love, n. 3636, 3643. Hence that spiritual heat is, i- its essence, love, n. 2146, 3338, 333^ 6314. 8S HEA VEN AND HELL. are not two but one ; yet even with the angels they are separa- ted, — for there are angels who receive the divine good more tlian the divine truth, and others who receive the divine truth more than the divine good. They who receive more of the divine good, are in the Lord's celestial kingdom ; and they w^ho receive more of the divine truth, are in His spiritual kingdom. The most per- fect angels are they who receive both in the same degree. 134. The heat of heaven, like its light, is everj-wheie various. I hat in the celestial kingdom differs from that in the spiritual ; and it differs also in eveiy society. And not only does it differ in degree, but even in kind. It is more intense and pure in the Lord's celestial kingdom, because the angels there are more re- ceptive of the divine good ; it is less intense and pure in tlie Lord's spiritual kingdom, because the angels there ai-e more re- ceptive of divine truth ; and it differs also in every society accord- ing to reception. There is heat also in the hells, but it is un- clean.^ The heat in heaven is what is meant by sacred and celestial fire, and the heat of hell is what is meant by profane and infernal fire ; and by both is meant love. Celestial fire means love to the Lord and love toward the neighbor, and every affec- tion derived from those loves ; and infernal fire means the love of self, and the love of the world, and every concupiscence de- rived from those loves. That love is heat from a spiritual origin, is evident from a man's growing warm according to the intensity of his love ; for according to Its strength and quality, he grows hot, and is inflamed, and the ardor of his love becomes manifest when it is assailed. Hence also it is common to speak of being inflamed, becoming heated, burning, boiling, taking fire, botli iu reference to the aflcctions which ai^e of the love of good, and also to the concupiscences which are of the love of evil. 135. The love which proceeds from tJie Lord as a sun is felt in heaven as heat, because the interiors of the angels receive love from the divine good which is from the Lord, and their exteriors ' Tliat (here is heat in the hells, but that it is unclean, n. 1773, 2757, 3340; anil that the odor arising from it is like the smell of dung and excrement in the world, and in the worst hells is, as it were, cadaverous, n. 814, 819, S20, 943, 954, 5394. HEAVEN AND HELL. 89 &re warmed from the love in their interiors. Hence it is that lieat and love so perfectly correspond to each other heaven, that every one there enjoys a kind and degree of heat corre- sponding to the kind and degree of his love, — agreeably to what was just stated. The heat of the world does not enter heaven at all, because it is too gross, and is not spiritual but natural. IJiit it is otherwise with men, because they are in the spiritual world as well as in the natural world. They, as to their spirit, grow warm altogether according to their loves ; but as to their body they become warm both from the heat of the spirit and from the heat of the world. The former flows into the latter, because they correspond. The natvire of the correspondence of these two kinds of heat is manifest from animals ; for their loves, — the chief of which is the love of propagating their species, — burst forth and operate according to the presence and afflux of heat from the sun of the world, which heat prevails only in the spring and summer seasons. They are much mistaken who ima- gine that the influent heat of the world excites loves ; for the nat- ural does not flow into the spiritual, but the spiritual into the natural. The latter kind of influx is according to divine order, but the former is contrary to divine order.* 136. Angels, like men, have understanding and will. The light of heaven forms the life of their understanding, because the light of heaven is divine truth, and thence divine wisdom ; and the heat of heaven forms the life of their will, because the heat of heaven is divine good, and thence divine love. The very life itself of the angels is from that heat ; but not from the light, except so far as it contains heat. That life is from heat is evi- dent ; for on the removal of heat, life perishes. The case is sim- ilar in regai'd to faith without love, or truth without good ; for truth, which is called the truth of faith, is light, and the good which is of love is heat.^ These truths appear more manifest ' That there is spiritual influx, and not physical; thus that there is in- flux from the spiritual world into the natural, and not from the natural into the spiritual, n. 3219, 5119. 5259, cp7, 5428, 5477, 6322, 9110, 9111. ' That truths without good are not in themselves truths, because they nave not life; for truths ha"e all their life from good, n. 9603. Thus that 12 90 HEA VEN AND HELL. [wiien illustrated by comparisons drawn] from the heat and light of the world, to which the heat and light of heaven correspond. From the heat of the world conjoined wit.i light, all things which grow on the earth are vivified and flourish ; this conjunction takes place in the seasons of spring and summer. But from light separate from heat nothing is vivified or flourishes, but all things become torj^id and die ; this separation takes place in wintet time, when heat is absent, though light continues. Fiom tiii< CGI respondence heaven is called paradise, because thei'e truth ii conjoined with good, or faith with love, as light is conjoinO' 1 with heat in the spring-time on earth. From tliese considera- tions the truth is more clearly manifest which was stated in a previous chapter, (n. 13 to 19), that the Divine of the Lord in hea- ven is love to Him and charity toward the neighbor. 137. It is said in John, '•'•In the beginning was the Word., and the Word was with God, and the Word was God: all things were made by Him., and withotit Him was not any thing made that was made. In Him was life; and the life was the light of tnen ; He was in the world and the world was made by Him. — A}td the Word was made fesh and dwelt aniotig us., and we beheld His glory." i. i, 3, 4, 10, 14. That it is the Lord who is meant by the Word, is plain ; for it is said that the Word was made flesh. But what is specifically meant by the Word, has not yet been known, and shall therefore be declared. The Word in the above passage is divine truth, which is in the Lord and from the Lord wherefore also it is there called light ; and that light is divine truth has been shown thej are as a body without a soul, n. 31S0, 9154. That truths without good are not accepted of the Lord, n. 436S. What is the quality of truth without good, thus of faith without love, and what the quality of truth dcTi\ed from good, or of faith derived from love, n. 1949, 1950, 1951, 1964, 5830, 5951. That it amounts to the same thing whether we speak of truth 01 of faith, and of good or of love, because truth is of faith and good is of love, n. (2839), (4353). 4997> 7178, 7623^ 7624, 10367. ' That the term Word, in the Sacred Scripture, signifies various tilings; namely, discourse, the thought of the mind, every tiling which really ex- ists; also something; and, in the supreme sense. Divine Truth, and the Lord, n. 99S7. That the Word signifies Divine Truth, n. 2S03, 2S94, 4692, 5075, 5272, (7S30), 99S7. That the Word signifies the Lord, n. 2533, 285» HEAVEN AND HELL. 91 in previous portions of this chapter. That all things were made and created by the divine truth will now be explained. Divine truth has all power in heaven, and without it there is absolutely none.' All the angels are called powers from divine truth, and actuall}' are powers in proportion as they are recipi- ents or receptacles thereof. By means of it they have power over the hells, and over all who set themselves in opposition to it. A thousand enemies cannot there endure one ray of the light of heaven, which is divine truth. Since the angels are angels by virtue of their reception of divine truth, it follows that the whole heaven is from no other source ; for heaven consists of angels. That such immense power is inherent in divine truth, cannot be believed by those who have no other idea of truth than they have of thought, or discourse, in which there is no inherent power, except so far as others obey it ; but there is an inherent power in divine truth, and such power that heaven and earth and all things therein were created by it. That divine truth pos- sesses such inherent power, may be illustrated by two compari- sons, namely, by the power of truth and good in man, and by the power of light and heat from the sun in the world. By the fower of truth and good in man. Every thing which man does, he does from his understanding and will. He acts from his will by good, and from his understanding by truth ; for all things in the will have relation to good, and all things in the understanding to truth.'' From these, therefore, man puts his whole body in action, and thousands of things spontaneously and ' That the divine truth proceeding from the Lord has all power, n. 694S, S200. That all power in heaven is of truth derived from good, n. 3091, 3563, 6344, 6423, S304, 9643, 10019, 101S2. That the angels are called •'powers," and that they likewise are powers, by virtue of the reception of divine truth from the Lord, n. 9639. That the angels are recipients of divine truth from the Lord, and that, on this account, they are frequently called gods in the Word, n. 4295, 4402, 8301, 8192, 9160. * That the understanding is recipient of truth, and the will recipient 1 if good, n. 3623, 6125, 7503, 9300, (9930). That, therefore, all things which are in the understanding, have relation to truths, whether they really are truths, or are only ihought to be so by man ; and that all things which are in the will have reference to goods in like manner, n. S03, 10122. 92 HE A VEN AND HELL. at once rush in at their nod and pleasure. Hence it is evident that the whole body was formed to be obsequious to good and tnith, and, consequently, was formed from good and truth. By the power of heat and ligJit from the smi in the world. All things whicli grow in the world, as trees, cereals, flowers, grasses, fruits, and seeds, exist from no other source than tlie heit and light of the sun. Hence it may appear what a power of production is inherent in those elements. What, then, must be the power of divine light, which is divine truth, and of divine heat, which is divine good ! From these heaven exists, and con- sequently the world, — for the world exists through heaven, as was shown above. From these considerations may be seen in what manner it is to be understood, that by the Word all things were made, and that without Him was not anything made that was made ; and also that the world was made by Him, namely, by divine truth from the Lord.' Hence also it is, that in the book of Genesis mention is first made of light, and afterwards of those things which are from light. Gen. i. 3, 4. It is from the same cause also, that all things in the universe, both in heaven and in the world, have relation to good and truth and to their conjuac tion, in order that they may be real existences. 139.* It is to be obsei'ved, that the divine good and divine truth which are in the heavens from the Lord as a sun, are not in the Lord, but from the Lord. In the Lord there is only divine love, which is the esse from which those exist. To proceed, means to exist from an esse. This, too, may be illusti'ated by comparison with the sun of the natural world. The heat and light which aie in the world, are not in the sun, but from the sun. In the sun there is nothing but fire, from which heat and light exist and proceed. i<|o. Since the Lord as a sun is divine love, and divine love is divine good itself, therefore the Divine which proceeds from Him, and is His Divine in heaven, is called, for the sake of distinction. ' That the divine truth proceeding from tlie Lord, is the only real exist- ence, n. 6SS0, 7004, 8200. That all things were made and createt' by divine truth, n. 2S03, 28S4, 5272, 7678. • [There is no n 13S in the original. — Tr.] HEA VEN AND HELL. 93 divine truth ; although it is divine good united with divine truth This divine truth is what is called the Holy [Spirit] proceeding from Him. THE FOUR QUARTERS IN HEAVEN. 141. In heaven as in the world, there are four quarters ; the east, the soutli, the west, and the north. These are determined in both worlds by their respective suns ; in heaven by the sun of heaven, which is the Lord ; in the world by the sun of the world : but still there are great differences between them. Thk first diflerence is, that, in the world, that quarter is called the south, where the sun is at its greatest altitude above the earth ; the north, where he is at the opposite point beneath the earth ; the east, where he rises at the equinoxes ; and the west, where he then sets. Thus in the world, all the quarters are determined from the south. But in heaven, it is called the east where the Lord appears as a sun ; opposite is the west ; on the right is the south ; and on the left is the north ; and this in w^hatever direc- tion the angels turn themselves. Thus in heaven, all the quarters are determined from the east. It is called the east {oriens) where the Lord appears as a sun, because all the origin of life is from Him as a sun ; and also because in j^i'oportion as heat and light, yjt love and intelligence, are received from Him by the angels, the Lord is said to arise upon them.* Hence also it is, that tlie Lord in the Word is called the East.' • [To enable the English reader to understand this sentence, he must be informed, that the Latin word for the east is oriens, derived from orior, to arise; whence also is formed origo, the exact meaning of ■which is retained ill our word '■'■origin." The sense of the above will be clear to the Erglish leader, if, wherever the term "east" occurs, he substitutes in his mine "the rising" which is tht literal signification of the Latin word. — Tr.] ' That the Lord, in the supreme sense, is the east, because He is tlx sun of heaven, which is alwavs in its rising, and never in its setting, n. loi, 5097, 9668. 94 HEAVEN AND HELL. 2. Another diflerence is, that the east is always before the angels, the west beliind them, the south on tjieir right, and the north on their left ; but since this cannot be easily understood in the world, because man turns his face to every quarter, therefore it shall be exj^lained. Tlie whole heaven turns itself toward the Lord as to its com- mon centre ; hence all the angels turn themselves thither. That there is also a universal tendency on earth to a common cent'^e, is well known : but the tendency in heaven differs from that in the world. In Iieaven the front parts [or anteriors] tend to the common centre, but in tlie world the lower parts. The tendency in the world is called the centripetal force, and also gravitation. The interiors of the angels are also actually turned forward ; and because the interiors present themselves in the face, therefore the face is what determines the quarters.' 143. But that the angels have the east before them ivhitherso- evej- they turn their faces and bodies., is something still harder to understand in the world, because man has every quarter before him according to the direction in which he turns himself. There- fore, this also shall be explained. The angels turn and bend their faces and bodies in every di- rection like men ; but still they have the east constantly before their eyes. But the changes of aspect with the angels are unlike tliose of men, and are from anotlier origin. They appear simi- lar, indeed, but still they are not, because all determinations ot aspect both with angels and spirits result from the ruling love. For, as was said just above, their interiors are actually turned toward their common centre, thus in heaven toward the Lord as a sun. Wherefore since the love is continually before their interi- ors, and the face exists from the interiors, — for it is their external form, — therefore the ruling love is always before the face. Hence, in me heavens, the Lord as a sun is continually before them, be- ' That all in heaven turn themselves to the Lord. n. 9S2S, 10130, 101S9, 10420. That, nevertheless, the angels do not turn themselves to the Lord, but the Lord turns them to Himself, n. 10189. That the presence of the angels is not with the Lord, but the Lord's presence is with the angeU, n. 9415. HEA VEN AND HELL. 95 cause He is the source from which they derive their love and since the Lord Himself is in His ovsni love with the angels, there- fore it is He who causes them to look to Him in whatever direc- tion they turn. These things cannot as yet be further elucidated ; but in the following chapters, — those especially which treat of Representations and Appearances, and of Time and Space in heaven, — they will be made more intelligible. That the angels have the Lord constantly before them, has been given me to know and also to perceive from much experi- ence ; for whenever I have been in company with them, the Lord has been perceptibly present before my face ; not seen, indeed, but still clearly perceived. That this is the case, tlie angels also have often testified. Because the Lord is constantly before the faces of the angels, therefore also it is usual in the world to say of those who be- lieve in God, and love Him, that they set Him before their eyes, and before their face, and that they look to Him, and keep Him in view. Man derives this mode of speaking from the spiritual world ; for many expressions in human language are thence de- rived, altliough man is ignorant of their origin. 144. That there is such a turning to the Lord is one of the wonders of heaven ; for many may be together there in one place, and one may turn his face and body in one direction, and anothei in another ; and yet they all see the Loi"d before them, and every one has the south on his right hand, the north on his left, and the west behind. Another of the wonders of heaven is, that al- though the aspect of the angels is always toward the east, still they have an aspect also toward the other three quarters ; but their aspect toward these is from their interior sight, which is the sight of thought. Another wonder also is, that it is never permit ' That all in the spiritual world constantly turn themselves to their own lives, and that the quarters commence, and are determined, in that Avoild f.om the face, n. 10130, 10189, 10420, 10702. That the face is formed I0 correspondence with the interiors, n. 4791 to 4S05, 5695. That hence the interiors shine forth from the face, n. 3527, 4066, 4796. That with angels the face makes one with the interiors, n. 4796, 4797. 4799, 5695, 8250. Con- cerning the influx of the interiors into the face and its muscles, n. 3631. 4800. 96 HEA VEN AND HELL. ted an)' one in heaven to stand behind another, and to look at the back of his head ; and if he should, the influx of good and truth which is from the Lord would be thereby disturbed. 145. The angels do not see the Lord as He sees them. They see the Lord through the eyes ; but the Lord sees them in the fore- head, because the forehead corresponds to love, and the Lord by love flows into their wills, and makes Himself visible to their '. nderstandings, to which the eyes correspond.' 14.6. But the quarters in the heavens, which constitute the Lord's celestial kingdom, differ from those which constitute His spiritual kingdom, by reason that the Lord appears to the angels in His celestial kingdom as a sun, but to those in His spiritual kingdom as a moon ; and where the Lord appears is the east. The distance between the sun and the moon there is tliirty de- grees ; hence there is a like difference between the quarters of the two kingdoms. — That heaven is distinguished into two kingdoms, called the celestial and the spiritual, may be seen in its proper chapter, n. 20 to 28 : and that the Lord appears in the celestial kingdom as a sun, and in the spiritual as a moon, n. iiS : — nev- ertheless the quarters in heaven are not thereby rendered indis- tinct, since the spiritual angels cannot ascend to the celestial an- gels, nor can the celestial descend to the spiritual ; (see above, n- 35)- 147. Hence it is evident what is the nature of the Lord's presence in the heavens, — that He is everywhere and with every one, in the good and truth which proceed from Him ; conse- qucntlv that He is with the angels in what is His own, as was said above, n. 12. The perception of the Lord's presence is in their interiors, from which tlie eyes see ; and therefore they behold Him out of themselves, because tiiere is continuity [be- tween the Lord as existing within, and the Lord as existing with- out them]. Hence it is evident how it is to be understood, that the ' That the forehead corresponds to celestial love, and that, therefore, the foreliead, in the Word, signifies that love, n. 9936. That the eve corre- sponds to the understanding, because the understanding is internal sight, n. 2701, 4410, 4526, 9051, 10569; wherefore, to lift up tlie eves and sec, sig- nifies to understand, to perceive, and to observe, n. 27S9, 2S29, 319S, 320J, 4083, 4086, 4339, 56S4. HEAVEN AND HELL. 97 Lord is in them, and they in the Lord, according to His own words, '■'■Abide in Me, and I in you." John xv. 4. '■'■He that eatcth My flesh, and drinketh My blood, abidcth in Me, and J in Him." John vi. 56. The Lord's flesh signifies divine good, and His blood, divine truth.' 148. All in tlie heavens dwell distinctly according to the quar- ters. They who are in the good of love dwell in the east aad west in the east they who are in clear perception of it, and in the west they who are in obscure perception of it They who are in wisdom derived from the good of love, dwell in the south and north ; they who are in the clear light of wisdom, in the south, and they who are in the obscure light of wisdom, in the north. The angels in the Lord's spiritual kingdom dwell in like manner as those in His celestial kingdom, y&t with a difference according to the good of love and the light of truth derived from good. For the love in the celestial kingdom is love to the Lord, and the light of truth thence derived is wisdom ; but in the spir- itual kingdom it is love toward the neighbor, which is called charity, and the light of truth thence derived is intelligence, which is likewise called faith : see above, n. 23. They differ also as to the quarters ; for the quarters in the two kingdoms are dis- tant thirty degrees from each other, as was said just above, n. 146. 149. In every society of heaven a similar arrangement prevails. They who are in a superior degree of love and charity are in the east, they who are in a lower degree are in the west ; they who are in the greater light of wisdom and intelligence are in the south, and they who are in less light are in the north. The an- gels dwell thus distinctly because ever}' society is an image of the whole heaven, and also is a lieaven in miniature : see above, n. 51 to 58. The same order prevails in their assemblies. They are brought into this order as a consequence of the form of hea- ven, by virtue of which every one knows his own place. The ' Tha'. the flesh of the Lord signifies His Divine Human, and the divine good of Hs love, n. 3S13, 7850, 9127, 102S3; and that the blood of the Lord signifies divine truth, and the holy principle of faith, n. 4735, 6978, 7317. 7326, 7S46, 7850, 7877, 9127, 9393, 10026, 10033, 10152, 10204. 13 E HEAVEN AND HELL. Lord also ]>rovides that in everj- society there may be some of every class, to the intent that the form of hea^•en may be every- where the same. Nevertheless the arrangement of the whole heaven differs from that of each society, as the whole differs from a part ; for the societies which are in the east excel tlrose in the west, and those in the soutlr excel those in the north. 150. Hence it is that the quarters in the heavens signify the qualities which peculiarly characterize those who dwell theie : .hus the east signifies love and its good in clear perception ; th^ west, the same in obscure perception ; the south, wisdom and in- telligence in clear light ; and the north, the same in obscure light. From this signification of the quarters in heaven, tliey have a similar signification in the internal or spiritual sense of the Word for the internal or spiritual sense of the word is in per- fect agreement with the things which exist in heaven. 151. The order in hell is the reverse of tliat in heaven. The infernals do not look to the Lord as a sun or as a moon, but backward from the Lord to that thick darkness \caIiginosuin'\ which is in the place of the sun of the world, and to the dark- ness \tenebrosutu'\ which is in the place of the moon of the earth. They who are called genii look to the tliick darkness which is in the place of the sun of the world, and thev who are called spirits look to the darkness which is in the place of the moon of the earth.' — That the sun of the world and the moon of the earth do not appear in the spiritual world, but in the place of that sun, a thick dark thing opposite to the sim of hea- ven, and in the place of that moon, a dark thing opposite to the moon of heaven, may be seen above, n. 123. — The quarters in hell are, therefore, opposite to those in hea\ cn. The thick dark thing and the dark thing are in the east; the west is wlieie the sun of heaven is ; thi; south is on the rigiit, and the nortli on tlie • That the east, in the Word, signifies love in clear perception, n. 1350, 37oci; the west, love in obscure perception, n. 370S, 9653; the south, a stale ot lit;ht, i>r of wisdom and intelligence, n. 1458, 370S, 5672; and the nortli; that state in obscurity, n. 370S. • Who, and of what quality Ihoy are wlio arc called genii, and who, and of what quality they are who are called spirits, n. 947, 5C35, 5977, 8593, 8622, S625. HEA VEN AND HELL. 99 left; and this, too, in whatever direction their bodies are turned ; nor can it be otherwise, because every tendency of their interiors, and thence every determination inclines and struggles in that di- rection. That the direction of the interiors, and thence the actual determination of all in the other life, is according to their love, may be seen, n. 143. The love of those who are in the hells is iht' love of self and of the world; and these loves are signi'led by the sun of the natural world and the moon of the earth, £te 11. 122 ; and they are also the opposites of love to the Lord mJ love toward the neighbor.' Hence it is that evil spirits turn themselves toward those dark appearances \caligines\., and back- ward from the Lord. Those in the hells also dwell according to their quarters ; they who are in the evils which spring from self- love, from their east to their west ; and they who are in the falses of evil, from their south to their north. But on this subject more will be said below, when the hells come to be treated of. 152. When any evil spirit comes among the good, the quarters are so confounded that the good scarcely know where their east is. I have several times perceived this to be the case, and have also been informed by spirits who com^Dlained of it. 153. Evil spirits sometimes appear to be turned to the quarters of heaven, and then they have intelligence and the perception of truth, but no affection of good ; wherefore as soon as they turn themselves back to their own quarters, they cease to be in intel- ligence and in the perception of truth ; and then they say that the truths which they had before heard and perceived are not truths, but falses. They also desire that falses may be truths. I have been informed concerning this turning, namely, that with the wicked the understanding can be so turned, but not the will ; and that tiiis is provided by the Lord, in order that every one maybe able to see and acknowledge truths ; but that no one may receive them unless he be in good, because it is good and never ' That they who are in the loves of self and of the world turn theni- iclves backward from the Lord, n. 10130, 101S9, 10420, 10702. That love to the Lord and charitj' toward the neighbor make heaven, .vhilst the love of self and the lo\e of the world make hell, because they are ojjpo- sites, n. 2041, 3610, 4225, 4776, 6210, 7366, 7369, 7490, 8232, S678, 10455, 10741 to 10745. :oo HEA VEN AND HELL. evil which receives truths. I have also been informed that tlie case is similar with man, to the end that he ma}- be amended by truths, but that still he is not amended except in the degree that he is in good ; and that on this account man, In like manner, can be turned to the Lord ; but that, if he be in evil as to life, he immediately turns himself back again, and confirms in himself tlie falses of his evil in opposition to the truths which he undei'- stood and saw ; and that this occurs when he tliinks with himself from his interior. CHANGES OF STATE \VITH THE ANGELS IN HEAVEN. 154. By changes of state with the angels, are meant their changes as to love and faith, and thence as to wisdom and intel- ligence, thus as to the states of their life. States are predicated of life, and of those things which belong to life ; and since angelic life is the life of love and faith, and thence of wisdom and intelligence, therefore states are predicated of these, and are called states of love and faith, and states of wisdom and intelli- gence. How these states with the angels are changed, shall now be told. 155. The angels are not constantly in the same state as to love, nor, consequently, as to wisdom ; for all their wisdom is from love and according to love. Sometimes they are in a state of intense love, and sometimes in a state of love not so intense. It decreases by degrees from its greatest to its least. When they are in the greatest degree of love, they arc in the light and heat of their life, or in their bright and delightful state ; but when tlicy are in the least degree, they are in shade and cold, cr in theii state cf obscurity and undclight. From the last state they return again to the first; and so on. These states do not succeed each other uniformly, but with variety, like the variations of the state of light and shade, and of heat and cold ; or like morning, noon, evening, and night, every day in the world, with perpetual HEA VEN AND HELL. lOt variety throughout the year. They also correspond, — morning to a state of their love in brightness ; noon to a state of their wisdom in brightness ; evening to a state of their vs'isdcm in obscurity ; and night to a state of no love and wisdom. But it is to be observed that there is no correspondence of niglit with the states of life of those who are in heaven ; but there is a cor- re~spondence of the twilight which precedes the morning ; the correspondence of night is with those who are in hell.' From this correspondence days and years in the Word signify states of life in general ; heat and light, love and wisdom ; morning, the first and highest degree of love ; noon, wisdom in its light ; evening, wisdom in its shade ; day-break, the obscurity which precedes the morning ; and night, the deprivation of love and wisdom.^ 156. The states of the various things without the angels, and which appear before their eyes, are also changed with the states of their interiors which are of their love and wisdom ; for the things which are without them, assume an appearance according to those within them. What those things are, and what their quality, will be shown hereafter when representatives and appear- ances in heaven are treated of. 157. Every angel undergoes and passes through such changes of state, and so does each society as a whole, — but still with variety, because they differ in love and wisdom ; for they who are in the midst are in a more perfect state than they who are around them. Perfection diminishes successively from the centre to the circumferences of each society, as may be seen above, n ' That in heaven there is no state corresponding to night, but to the twilight which precedes morning, n. 61 10. That twilight signifies a mid- dle state between the last and the first, n. 10134. • That the vicissitudes of states as to illustration and perception in hea- ven, are as the times of the days in the world, n. 5672, 5962, (6310), S426, 9213, 10605. That a day, and a year, in the Word, signify all states in general, n. 23, 4S7, 488, 493, 893, 2788, 3463, 4850, 10656. That morning signifies the beginning of a new state, and a state of love, n. 7218, 8426, 8427, 10114, 10134. That evening signifies a state of closing light and love, n. 10134, 10135. That night signifies a state of no love and faith, n. 221, 709, 2352, 6000, 61 10, 7S70, 7947. I02 HEA VEN AND HELL. 23 and 1 2S. But it would be tedious to specify the differences, for e\ cry one undergoes changes according to the quality of his love and faith. Hence it is, that one is in his brightness and delight, when another is in his obscurity and undclight ; and this at the same time and within the same society. The changes in one society also difl'er from those in another, and those in the societies of the celestial kingdom from those in the societies of tb.fc spiritual kingdom. These differences in their changes of 3t;ite are, in general, like the variations of the state of days in dlrierent climates on earth ; where it is morning with some when it is evening with others ; and warm with some when it is cold with others ; and vice versa. 15S. I have been informed from heaven why such changes of state prevail there. The angels told me there were several reasons: First., that the delight of life and of heaven, which results from their love and wisdom derived from the Lord, would gradually lose its value if they were always in it ; as is the case with those who are in the enjoyment of delights and pleasures without variety. Another reason is, that angels have a pro- prium* as well as men ; that this consists in loving themselves ; that all in heaven are withheld from their proprium, and are in love and wisdom so far as they arc withheld from it by the Lord ; but so far as they are not withheld, they are in the love of self; and because every one loves his j^roi^rium,* and this draws him down, therefore they have changes of state or successive alterna- tions. A third reason is, that they are perfected by these * \^Propriuni is the Latin word tliat occurs in this connection, and which it is thought best to leave untranslated. It means simply ihc selfhood, or •what is one's own. This being known, it is believed that no inconvenience will result from the use of the Latin word. No doubt this term will, in time, become as thorough!}' domesticated among us, as many others from (he Latin have already, such as medium, decorum, memorandum, &c. ; and then it will cause as little embarrassment to the English leader, as liiese terms now do. — ^Tr.] ' That the proprium of man consists in loving himself, n. 694, 731, 4317, 5660. That the proprium must be separated, in order that the Lord may be present, n. 1023, 1044. That it is also actually separated, when anyone is held in good by the Lord, n. 9334, 9335, 9336, 9447, 9452, 9453, 9454, 0038- HEA VEN AND HELL. changes, for they are thus habitually held in love to the Lord, and withheld from the love of self. Their perception and sense of good is also rendered more exquisite by the alternations of delight and undelight." The angels further said, that the Lord does not produce their changes of state, — because the Lord, as a sun, is always flowing in witli heat and light, that is, with love a id wisdom, — but that the cause is in themselves, because thcj love theii projDrium, which continually draws them away fi^om the Lord. This they illustrated by a comparison with the sun of the world ; for the changes of the state of heat and cold, of light and shade, every year and every day, do not originate in the sun, because it stands still, but they are occasioned by the motion of the earth. 159. It has been shown me how the Lord as a sun appears to the angels in the celestial kingdom in their first state, how in the second, and how in the third. I saw the Lord as a sun, at first fiery and glistening in such splendor as cannot be described ; and I was told that the Lord as a sun appears thus to the angels in their first state. Afterwards there appeared a great dusky belt around the sun, in consequence of which its bright and dazzling splendor began to grow dim ; and it was told me that the sun appears to them in this manner in their second state. Then the belt seemed to become gradually more dusky, and the sun, in consequence, less glowing, and this by degrees, until at length it became apparently white ; and it was told me that the sun so appears to them in their third state. Aftei-wards that white orb seemed to advance to the left toward the moon of heaven, and to add itself to her light, in consequence of which the moon shone with more than its usual brightness ; and it was told me that til is was the fourth state with the angels of the celestial kingdom, and the first with those of the spiritual kingdom ; that the changes of state in each kingdom are thus alternate, yet not in the whole kingdom at once, but in one society after another : and also that these vicissitudes do not return at stated periods, but occur to them ' That the angels are perfected to eternity, n. 4S03, 6648. That in heaven one state is in no case exactly like another, and that hence is per- petual progress toward perfection, n. 10200. HEAVEN AND HELL. earlier or later, without their knowledge. The angels said fur ther, that the sun is not so changed in itself, nor does it really so advance, but still that it appears so according to the successive progressions of their states ; because the Lord appears to every one according to the quality' of his state; thus glowing to tliem when they are in intense love, less glowing and at length white as their love decreases ; and that the quality of their state vv; s epresented by the dusky belt, which occasioned in the sun tliose ..pparent variations in its flame and light. 1 60, When the angels are in their last state, which is when they are in their proprium, they begin to be sad. I have con- versed with tliem when they were in that state, and have seen their sadness ; but they said tliat they hoped soon to return to their former state, and thus as it were again into heaven ; for it is heaven to tliem to be witliheld from proprium. 161. There are also changes of state in the hells, but these will be spoken of below when hell comes to be treated of. TIME IN HEAVEN. 162. Although all things in heaven have succession and pro- gression as in the world, still the angels have no notion or idea of time and space, insomuch that they are altogether ignorant as to what time and space are. I shall now speak of time in hea- ven, and of space in its proper chapter. 163. The angels do not know what time is, — although all things with them are in successive progression as in the world, and that so completely that there is no difference, — because in heaven there are not years and days, but changes of state ; and where years and days arc, there are times, but ^vhcre changes ot state are, there are states. 164. There are times in the world, because the sun of tlie world appears to advance successively from one degree [in the heavensj to another, thus causing the times which are called the seasons HEAVEN AND HELL. of the year ; and moreover, he apparently revolves round the earth, and thus causes the times which are called times of the day. Both these changes occur at regular intci-vals. It is other- wise with the sun of heaven. That sun does not, by successive progressions and circumgyrations, cause years and days, but, to' appearance, changes of state ; and these not at regular intervals, as was shown in the preceding chapter. Hence the angels cannot have any idea of time, but in its place an idea of state. What state is, may be seen above, n. 154. 165. Since the angels have no idea derived from time, like men in the world, therefore they have no idea concerning time, or anything relating to time. They do not even know what those things are which are proper to time, as a year, a month, a week, a day, an hour, to-day, to-morrow, yesterday. When the angels hear them named by man, (for angels are always adjoined to man by the Lord), they have, instead of them, a perception of states, and of such things as relate to state ; thus the natural idea of man is turned into a spiritual idea with the angels. Hence it is that times in the Word signify states ; and that the things which are proper to time, as those above mentioned, signify spiritual tilings corresponding to them.^ 166. The case is the same in regard to all things which exist from time, such as the four seasons of the year called spring, summer, autumn, and winter ; the four times of the day, called morning, noon, evening, and night ; the four ages of man, called infancy, youth, manhood, and old age ; and all other things which exist from time, or succeed according to time. In thinking of them, man thinks from time, but an angel from state ; where- fore what is derived from time in the thought of man, is turned into the idea of state with an angel. Spring and morning are ' That times in the Word signify states, n. 278S, 2S38, 3254, 3356, 4814, 490I; 4916, 7218, 8070, 10133, 10605. That the angels think without an idea of time and space, n. 3404. The reasons why, n. 1274, 13S2, 3356, ^882, 4901, 6110, 721S, 73S1. What a year, in the Word, signifies, 11. 487, 4SS, 493, 893, 2906, 7828, 10209. What a month, n. 3814. What a week, n. 2044, 3S45. What a daj', n. 23, 487, 488, 61 10, 7680, S426, 9213, 10132, 10605. What to-day, n. 2838, 3998, 4304, 6165, 6984, 9939. What to-mor row, n. 3998, 10497. What yesterday, n. 69S3, 71 14, 7140. U B* io6 HEAVEN AND HELL. turned into the idea of a state of love and wisdom such as thej are with the angels in their first state : summer and noon, into an idea of love and wisdom such as tliey are in their second state ; autumn and evening, such as they are in their third state ; and night and winter, into the idea of such a state as exists in hell. Hence it is that similar things are signified in the Word by those times ; see above, n. 155. It is plain from this how the natural ideas in man's thought become spiritual ideas with the angels at- tendant on him. 167. Since the angels have no idea of time, therefore they have a different idea of eternity from that entertained by men on earth. Eternit}' is perceived by them as infinite state, not as infinite time.^ I was once thinking about eternity, and by the idea of time I could perceive what was [meant by the expression] to eternity., namely, time without end ; but I could form no concep- tion what fro77i eternity was, and thei-efore none of what God had done from eternity before creation. When anxiet}^- arose in my mind on this account, I was elevated into the sphere of hea- ven, and thus into that perception of eternity in which the angels are ; and then I was enlightened to see that eternity must not be thought of from time, but from state, and that the meaning of fro7n eternity may then be perceived ; which also was the case with me. 16S. The angels who speak with men, never speak by natural ideas proper to man, — all of which are derived from time, space, materiality, and such things as are analogous thereto, — but by spiritual ideas, all of which arc derived from states, and their various changes, within and without the angels ; nevertheless an- gelic ideas, which are spiritual, when they flow in with man, are turned in an instant, and of themselves, into the natural ideas proper to man, which exactly correspond to the spiritual. That this is the case is unknown both to angels and men ; but such is all influx of heaven into man. Certain angels were admitted aiore nearly than usual into my tlioughts, and even into the iiat- ujal ones, in which were many ideas derived from time and 'That men have an idea of eternity with time, but the angels without time, n. 13S2, 3404, 8325. HEA VEN AND HELL. space ; but because they imdcrstood nothing, they quicklj' with- di ew ; and I afterwards heard them conversing and saying, that they had been in darkness. It has been granted me to know by experience how entirely ignorant the angels are of time. A certain one from heaven was of such a character, that he could be admitted into natural ideas, such as men have, and I therefore discoursed with him as man with man. At first he did not know what it was that I called time. Wherefore I was obliged to inform him precisely how the sun appears to be carried around our earth, causing years and days ; and that hence the years are dis- tinguished into four seasons, and also into months and weeks, and the days into tsventy-four hours ; and that these recur at reg- ular intei-vals ; and that such is the origin of times. On hearing this he was much surprised, and said that he knew nothing about such things, but what states were. In the course of our conver- sation I also observed, tliat it is known in the world that there is no time in heaven, or at least that men speak as if they knew it ; for tliey say of those who die, that they leave the things of time, and that they pass out of time, by which they mean, out of the world. I remarked also that it is known by some that times in their origin are states, from this circumstance, tliat they are alto- gether according to the states of affection in which men are ; short, to those who are in pleasant and joyous states ; long, to those who are in unpleasant and sorrowful ones ; and various in a state of hope and expectation ; and that the learned, therefore, inquire what time and space are ; and that some also know that lime belongs to the natural man. 169. The natural man may imagine that he would be deprived of all thought, if the ideas of time, space, and material things, were taken away ; for on these ideas ai-e founded all the thought proper to man.' But he may rest assured that the thoughts are limited and confined in proportion as they partake of time, space, and materiality ; and that they are unlimited and extended in jiroportion as they do not partake of these, because the minJ is so fai elevated above the things of the body and tlie world. * That man does not think without an idea of time, otherwise than an- gels, n. 3404. HBA VBN AND HELL. Hence the angels have wisdom, and their wisdom is called in- comprehensible, because it does not fall into ideas which are derived merely from natural things. REPRESENTATIVES AND APPEARANCES IN HEAVEN. 170. The man who tliinks only from natiu'al light, cannot comprehend how anything in heaven can be similar to what exists in the world ; the reason is, because from that light he has thought, and confirmed himself in the belief, that angels are only minds, and that minds are a sort of ethereal pufis of breath which, therefore, have no senses like a man, thus no eyes, and consequently no objects of sight ; when yet angels have all the senses which men have, yea, much more exquisite. The light also by which they see, is much brighter than the light by which man sees. That angels are men in the most perfect form, and that they enjoy every sense, may be seen above, n. 73 to 77 ; and that the liglit in heaven is much brighter than the light in tht world, n. 126 to 132. 171. The nature of the objects which appear to the angels in the heavens, cannot be described in a few words ; for the most part they are like the things on the earth, but in form more per- fect, and in number more abundant. That such things exist in the heavens, is evident from those seen by the prophets ; as the things seen by Ezekiel, concerning the new temple and the new earth, which are described from chap. xl. to xlviii. ; by Daniel from chap. vii. to xii. ; by John from the first chapter of the Apocalypse to the last ; and by others mentioned both in the his- ^^I ical and prophetical portions of the Word. They saw such things when heaven was opened to them ; and heaven is said to be opened, when the interior sight, which is the sight of man's spirit, is opened. For the things which are \\\ the heavens can- not be seen with the bodil}' eyes, but with the eyes of the spirit; HEA VEN AND HELL. and these are opened wlicn it pleases the Lord ; and then man is withdrawn from the natural light in which he is by reason of the bodily senses, and is elevated into spiritual light in which he is by reason of his spirit. In that light I have seen the things which exist in heaven. 172. But although the objects which appear in the heavens are, for the most part, similar to those which exist on earth, still they are not similar as to essence ; for the things which are in the heavens exist from the sun of heaven, and those which arc cn the earth, from the sun of the world. The things which exist from the sun of heaven are called spiritual, but those which exist from the sun of the world are called natural. 173. The things which exist in the heavens do not exist in the same manner as those which exist on earth. All things in the heavens exist from the Lord according to their correspondence with the interiors of the angels ; for the angels have both interiors and exteriors. The things which are in their interiors all have relation to love and faith, thus to will and understanding, — for will and understanding are their receptacles ; but the exterior things correspond to their interiors. That exteriors correspond to interiors may be seen above, n. 87 to 115. This may be illus- trated by what was said above concerning the heat and light of heaven ; that the angels have heat according to the quality of their love, and light according to the quality of their wisdom, may be seen n. 128 to 134. The case is similar with all other things which appear to the senses of the angels. 174. Whenever it has been granted me to be in company with angels, the things of heaven have ajjpeared to me exactly like those in the world, — so perceptibly indeed, that I was not aware but that I was in the world, and in the palace of a king there. I also conversed with them as man with man. 175. Since all things which correspond to the interiors also represent them, therefore they are called representatives ; and since they vary according to the state of the interiors with the angels, therefore they are called appearances ; although the objects which appear before the eyes of angels in the heavens, and which are perceived by their senses, appear and are pei- ceived as much to the life as those on earth appear to man ; yea, no HEA VEN AND HELL. much more clearly, distinctl)', and percei^tibly. The appear ances thence existing in the heavens, are called real appear' ances^ because they really exist. There are also appearances not real, because, although they appear, it is true, they do not cor- respond to the interiors but of these in what follows. 1 76. To illustrate the nature and quality of the objects which appear to the angels according to correspondences, I will here adduce a single instance. To those who are in intelligence, there appear gardens and paradises full of trees and flowers of every kind. The trees are planted in the most beautiful order, and so interwoven as to form arbors, with entrances of verdant fret- work, and walks around them, — all of such beauty as no language can describe. They who are distinguished for intelligence also walk there, and gather flowers, and weave garlands, with which they adorn little children. There are also species of trees and flowers there, such as were never seen and could not exist in the world. On the trees also are fruits, according to the good of love in which the intelligent are principled. Such things are seen by them, because a garden and paradise, and also fruit trees and flowers, correspond to intelligence and wisdom.' That such ' That all things vvhicli appear among the angels are representative, n. 1971, 3213 to 3227, 3342, 3475, 34S5, 94S1, 9543, 9576, 9577. That the heavens are full of representatives, n. 1521, 1532, 1619. That the repre- sentatives are more beautiful, as they are more interior in the heavens, n. 3475. That representatives in the heavens are real appearances, because from the light of heaven, n.-3485. That the divine influx is turned into representatives in the superior heavens, and thence also in the inferior heavens, n. 2179, 3213, 9457, 94S1, 9576, 9577. Things are called repre- sentative which appear before the eyes of the angels in such fonns as are in nature, that is, sucli as are in the world, n. 9577. That internal things are thus turned into external, n. 1632, 29S7 to 3002. The nature of repre- sentatives in the heavens illustrated by various examples, n. 1521, 1532, 1619 to 1628, 1S07, 19731 1974, 1977, 1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 334S, 3350, 519S, 9090, 10278. That all tlie things which appear in the heavens are according to correspondences, and are called represen- latives, n. 3213 to 3216, 3342, 3475, 3485, 94S1, 9574, 9576, 9577. That all rorrespjndences arc representative, and also significative, n. 2S96, 29S7 to 1989, 2990, 3002, 3225. "That a garden and paradise signify intelligence and wisdom, n. 100, 108, 3220. What is meant by the garden of Eden and tlie garden of Jcho- HBA VEN AND HELL. Ill things are in the heavens is also known on earth, but only to those who are in good, and have not extinguished in themselves the liglit of hea\ en by natural light {Itimcii) and its fallacies ; foi they think and say, when speaking of heaven, that such things ar(! theic as the car hath not heard, nor the eye seen. THE GARMENTS WITH WHICH THE ANGELS APPEAR CLOTHED. 177. Since angels are men, and live together in society like rf.en on earth, therefore they have garments, habitations, and other things of a like nature, — yet with this difference, that all things with them are more perfect, because they are in a more perfect state ; for as angelic wisdom exceeds human wisdom in such a degree as to be called ineffable, so likewise do all things which are perceived by them and appear to them ; for all things which are perceived by the angels and appear to them correspond to their wisdom ; see above, n. 173. 178. The garments with which the angels are clothed, like all other things, correspond ; and because they correspond, they also really exist: see above, n. 175. Their garments correspond to their intelligence ; therefore all in the heavens appear clothed according to their intelligence ; and because some excel others in intelligence, (n. 43, 12S), therefore they have more excellent garments. The most intelligent have garments that glitter as from flame, some those that shine as from light ; the less intelli- gent have bright and white garments without splendor ; and the ▼ah, n. 99, 100, 158S. Concerning paradisiacal scenes and their magrifi- concc in the other life, n. 1122, 1622, 2296, 4528, 4529. That trees signify perceptions and knowledges, from which wisdom and intelligence are de- rived, n. 103, 2163, 26S2, 2722, 2972, 7692. That fruits signify the goods ot love and charity, n. 3146, 3690, 9337. 112 HE A VBN AND HELL. still less intelligent have garments of different colors. But the angels of the inmost heaven are naked. 179. Since the garments of the angels correspond to their in telligence, therefoi'e they correspond also to truth, because all in telligence is from divine truth ; v^'herefore, whetlrer we say that angels are clothed according to intelligence, or according to di- vine truth, it is the same thing. The garments of some glitter as from flame, and those of others shine as from light, because flame corresponds to good, and light to truth derived from good.' The garments of some are bright and white without splendor, and those of others are of diverse colors, because the divine good and truth are less refulgent, and also variously received, with the less intelligent;^ brightness also, and whiteness, correspond to truth,' and colors to its varieties.* Those in the inmost heaven are naked, because they are in innocence, and innocence corre- sponds to nakedness.^ ' That garments, in the Word, signify truths, from correspondence, n. 1073, 2576, S319, 5554, 9212, 9216, 9952, 10536; because truth invests good, n. 524S. That a veil or covering signifies the intellectual principle, because he intellect is the recipient of truth, n. 637S. That bright garments of fine linen signif)' truths derived from the Divine, n. 5319, 9469. Thai flame signifies spiritual good, and the light thence issuing, truth from that good, n. 3222, 6S32. ' That angels and spirits appear clothed with garments according to their truths, thus according to their intelligence, n. 165, 5248, 5954, 9212, 9216, 9S14, 9952, 10536. That the garments of the angels are sometimes splendid, and sometimes not so, n. 5248. ' That brightness and whiteness, in the Word, signify truth, because they are derived from the light of heaven, n. 3301, 3993, 4007. * That colors in heaven are variegations of the light there, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922. That colors signify various things which relate to intelligence and wisdom, n. 4530, 4922, 9466. That the precious stones in the Urim and the Thummim, according to their colors, signified all things of truth derived from good in the heavens, n. 98(55, ^868, 9905. That colors, so far as thej' partake of redness, signify good, H!ul i.o far as they partake of white, signify truth, n. 9476. ' That all in the inmost heaven are innocences, and that therefore thej appear naked, n. 154, 165, 297, 2736, 3887, 8375, 9960. That innocence, is represented in the heavens by nakedness, n. 165, 8375, 9960. That to the innocent and the chaste, nakedness is no shame, because without offense, n. 165, 213. 8375. HEA VEN AND HELL. "3 1 80. Since the angels are clothed in heaven, therefore they have appeared clothed when seen in the world ; as those seen by the prophets, and also at the Lord's sepulchre, " -whose appear- ance -Mas like ligJitning" and '''■their ■•-aimejit glittering- and white" Matt, xxviii. 3 ; Mark xvi. 5 ; Luke xxiv. 4; John xx. 12, 13; and those seen in heaven by John, '■'•■whose garments were of fine linen and white" Apoc. iv. 4; chap. xix. 14. And because intelligence is from divine truth, therefore the gar- munts of the Lord when He was transfigured, were '■'■glittering and white as the light." Matt. xvii. 2 ; Mark ix. 3 ; Luke ix. 29. That light is divine truth proceeding from the Lord may be seen above, n. 129. Hence it is that garments in the Word signify truths, and intelligence derived from truths ; as in the Apoca- lypse : '■'■They who have not defiled their garments., shall walk with Me in white^fior they are worthy. He that overcometh^ the same shall be clothed in white raiment" chap. iii. 4, 5. '■'■Blessed is he that watclieth, and keepeth his garments" chap, xvi. 15 : and concerning Jerusalem, by which is meant the church that is in truth," it is thus written in Isaiah : '■'■Awake, put on strength, O Zion^put on thy beautiful garments, O ferusa- lem" Hi. i ; and in Ezekiel : " O yerusalem, I girded thee with fine linen, and covered thee with silk. — Thy raiment was of fine linen and silk" xvi. 10, 13 ; besides many other passages. But he who is not in truths, is said not to be clotlied with a wed- ding garment ; as in Matthew, " Whe7i the king came in, — he saw there a fnatt that had ?iot oti a wedding-garme^it ; and he said unto him, Friend, how earnest thoti in hither not having a wedding-garment? — Wherefore he was cast into outer dark- ness." xxii. 12, 13. The house where the marriage was cele- brated signifies heaven and the church, on account of the Lord's conjunction with them by His divine truth ; wherefore the Lord in the Word is called the Bridegroom and Husband, and heaven with the church, the bride and wife. 181. That the garments of the angels do not merely appear as guinients, but that they really are garments, is manifest fn m ■ That Jerusalem signifies the church in which there is genuine doctnn«, n. 402, 3654, 9166. 15 1x4 HEA VEN AND HELL. tl ese considerations : that they not only see them, but also feel them ; that they have many garments ; that they take them ofl' and puL them on ; that they lay aside those which are not in use, and when they come into use again they resume them. That they are clothed with a variety of garments I have witnessed a thousand times. I inquired whence they obtained them, and they told me from tlie Lord ; that they received them as gifts, and lliat they are sometimes clothed without knowing how. I'lu-y alsc said that their garments are changed according to the changes of their state ; that in the first and second states they are bright and shining, and in tire third and fourth states rather moie dim ; and that this also is from correspondence, because their changes of state are changes as to intelligence and wisdom, con- cerning which see above, n. 154 to 161. 1S2. Since every one in the spiritual world is clothed according to his intelligence, thus according to the truths from which his intelligence is derived, therefore those in the hells, being without truths, appear only in torn, squalid, and miserable garments, each one according to his insanity ; nor can they wear any others. The Lord permits them to be clothed in this manner, that they may not appear naked. THE HABITATIONS AND MANSIONS OF THE ANGELS. 183. Since there are societies in heaven, and the angels live a? men, therefore also they have habitations, and these likewise variors according to every one's state of life; magnificent for those in a state of superior dignity, and less magnificent for those in an mferior condition. I have occasionally conversed with the aiige's concerning the habitations in heaven, and I told them that scarcely any one at this day will believe that angels have habita- tionf and mansions ; some, because they do not see them ; others because they do not know that angels are men ; and others, bec/fuse thev believe that the angelic heaven is the heaven which HEA VEN AND HELL. they sec around them ; and because this appears em|,cy, and tliey suppose the angels to be ethereal forms, they conclude that they live in the ether. Besides, they do not compre- hend liow there can be such things in the spiritual world as exist in the natural world, because they know nothing con- cerning what is spiritual. The angels replied, that they know such ignorance prevails in the world at this day ; and, to their surprise, chiefly within the church, and more among the intelll gent there, than among those whom they call the simple. They said further, that they who are so ignorant might know from the Word (hat angels are men, because those who have been seen have been seen as men ; in like manner the Lord, who took with Him all His Human ; and because they are men, that they have mansions and habitations ; and that, although they are called spir- its, they are not mere ethereal forms which fly about in the air, as some ignorantly sujDpose. Such ignorance they call insanity. They also said that men might know the truth, if they would think of angels and sjDirits apart from their preconceived notions ; and that they do so when the question, -johethcr it be so^ is not the immediate subject of inquiry ; for every one has a general idea that angels are in the human form ; and that they have dwellings, which they call the habitations of heaven, surpassing in magnifi- cence the habitations of earth ; but that this general idea, which fiows-in from heaven, is instantly annihilated when the question -vheiker it be so, is made the central subject of thought, — which occuis chiefly with the learned, who, by their own intelligence, have closed heaven against themselves, and the way of light thence. Similar is the case in regard to a belief in the life of man after death. He who speaks about it, and does not at the same time think from erudition concerning the soul, or from the doctrine of its re-union v/ith the body, believes that he shall live a man after death ; that he shall dwell among angels if he has lived well, and that then he will see magnificent objects, and feel Uansporting joys ; but as soon as he reverts to the doctrine of tlij soul's re-union with the body, or to the common theory concerr.- ing the soul, and the thought occurs whether the soul be of such a nature, and thus, -ivhcther it be so, his former idea is dissipated. 184. But it is better to adduce the evidence of experience. ii6 HEAVEN AND HELL. Whenever 1 have conversed with the angels mouth to mDiith, 1 have been present with them in their habitations, which are exactly like the habitations on earth called houses, but more beautiful. They contain halls, inner-rooms, and bed-chambers, in i;rcat numbers ; courts also, and round about them, gardens, shrubberies, and fields. Where the angels live in societies, their habitations are contiguous, close to each other, and arranged in the form of a city, with streets, ways, and public squares, exactlj' like the cities on our earth. I have also been permitted to walk through them, and to look ai'ound on every side, and occasionally to enter the houses. This occurred in a state of full wakefulness, when my interior sight was opened.^ 185. I have seen the palaces £)f heaven, which were magnih- cent beyond description. Their upper parts shone refulgent as if of pure gold, and their lower parts as if of precious stones. Some were more splendid than others ; and the splendor without was equaled by the magnificence within. The apartments were ornamented with decorations, which neither language nor science can adequately describe. On the side that looked to the south were paradises, where all things were equally resplendent. In some places the leaves of the trees were like silver, and the fruits like gold ; and the flowers arranged in their beds presented, by their colors, the appearance of rainbows. Near the boundaries, again, appeared other palaces, which terminated the view. Such is the architecture of heaven, that one might say it is the very art itself ; and no wonder, for that art itself is from heaven. The angels said that such things, and innumerable others still more perfect, are presented before their eyes by the Lord ; but that, nevertheless, they delight their minds more than their eyes, be- cause in everything they see correspondences, and by means of the correspondences, things divine. 1S6. Concerning correspondences I nave also been informed, that not only the palaces and houses, but the minutest particulars Ifotl within and without them, correspond to interior tilings which are in the angels from the Lord ; tliat the house itself in 'That angels have cities, palaces, and houses, n. 940,941,942, :ii6, 1626, 1627, 1628, 1630, 1631, 4622. HEA VEN AND HELL. 117 gcneial corresponds to their good, and the various things within it to the various particulars of which their good is composed and the things out of the houses correspond to their trutlis which arc derived from good, and also to their perceptions and know- ledges ; and that, because they correspond to the goods and truths appertaining to the angels from the Lord, they correspond to tlieir love and thence to their wisdom and intelligence, because Idve is of good, wisdom is of good and at the same time of truth, and intelligence is of truth derived from good ; and that these interior things are perceived by the angels when they look at those objects, and that on this account they delight and affect their minds more than their eyes. 187. Hence it is evident why the i-oi-d called Himself the temple which is in Jerusalem, John ii. 19, 3i f and why the New Jerusalem appeared of pure gold, its gates of peai'l, and its foun- dations of precious stones, Apoc. xxi. : namely, because the temple represented the Divine Human of the Lord ; the New Jerusalem signifies the church which is to be establislied here- after ; its twelve gates denote the truths which lead to good ; and its foundations the truths on which it is built.' 18S. The angels who constitute the Lord's celestial kingdom dwell for the most part in elevated places, which appear like ' That houses and the things which they contain signify those things in man which are of his mind, that is, his interiors, n. 710, 2233, 2331, 2559, 312S, 353S, 4973, 5023. 5io6, 6690, 7353, 7848, 7910, 7929, 9150; conse- quently which relate to good and truth, n. 2233, 2331, 2559, 4982, 7848, 7929. That inner room-; and bed-chambers signify interior things, n. 3900, 5694, 7353. That ti'ie roof of a house signifies what is inmost, n. 3652, 10184. That a house of wood signifies what is of good, and a house of stone what is of truth, n. 3720. 'That the house of God, in the supreme sense, signifies the DiTiue Ilumar of the Lord, as to divine good, but the temple, as to divine truth; Btid, in the respective sense, heaven and the church as to good and truth, n 3720. ' Tha Jerusalem signifies the church in which there is genuine doc- trine, n. 402, 3654, 9166. That gates signify introduction to the doctrine of the church, and by doctrine into the church, n. 2943, 4777. That foun- dation signifies truth on which heaven, the church, and doctrine are founded, n. 9643. HE A VEN AND HELL. mountains rising out of the earth. The angels who constitute the Loi'd's spiritual kingdom, dwell in less elevated places, which appear lilce hills. But the angels who ai^e in the lowest parts of heaven dwell in places which appear like rocks of stone. These tilings also exist from correspondence ; for interior things corre- spond to superior, and exterior things to inferior.^ Hence it is tliat mountains in the Word signify celestial love ; hills, spiritual love ; and rocks, faith.^ 1S9. There are also angels who do not live in societies, but .n separate houses. These dwell in the midst of heaven, because they are the best of the angels. 190. The houses in which the angels dwell ai'e not built like houses in the world, but are given to them gratis by the Lord, — to each one according to his reception of good and truth. They also vaiy a little according to the changes of the state of their interiors, spoken of above, n. 154 to 160. All things whatsoever which the angels possess, they hold as gifts from the Lord, and they are supjDiied with every thing they need. ' That in the Word interior things are expressed by superior, and that superior things signify things interior, n. 214S, 30S4, 4599, 5146, 8325. That high signifies what is internal, and likewise heaven, n. 1735, 2148, 4210, 4599, 8153. ' That in heaven there appear mountains, hills, rocks, vallevs, and countries, exactly as in tlie world, n. 1060S. That angels Mho are in the good of love dwell on mountains; they who are in the good of charity on hills, and thev who are in the good of faith on rocks, n. 1043S. That, therefore, by mountains, in the Word, is signified the good of love, n. 795, 4210, 6435, S327, S75S, 1043S, 1060S; by hills, the good of charity, n. 6435, 1043S; and by rocks, the good and truth of faith, n. 85S1, 105S0. Thai stone, of which a rock consists, in like manner signifies the truth of faith, n. 114, 643, 1298, 3720, 6426, 8609, 10376. Hence it is, that by mountains is signified heaven, n. 8327, 8S05, 9420; and by the top of a mountain, the Eupreuie of heaven, n. 9422, 9434, 10608. That therefore the ancients cel- ebrated holy worshij) on mountains, n. 796, 2722. HEAVEN AND HELL. 119 SPACE IN HEAVEN. 191. Altiiougii all things in heaven appear to be in place and in space exactly as they do in tlie world, still the angels have no notion or idea of place and space. This must necessarily ap- pear paradoxical ; and since the subject is one of great impur- tanoc, I will endeavor to explain it clearly. 193. All progressions in the spiritual world are made by changes of the state of the interiors, so that they are nothing but changes of state.* By such changes have I also been conducted by the Lord into the heavens, and likewise to the earths in the universe. I was carried there as to the spirit only, my body meanwhile remaining in the same place. ^ Thus do all the angels journey. Hence they have no distances ; and since they have no distances, they have no spaces, but instead of spaces they have states and their changes. 193. Change of place being only change of state, it is evident that approximations arc similitudes as to tlie state of the interiors, and that removals are dissimilitudes. Hence it is that those are near together who are in a similar state, and those distant who are in a dissimilar state ; and that spaces in heaven are merely external states corresponding to internal. From this cause alone the heavens are distinct from each other, also the societies of each heaven, and every individual in a society. Hence, too, the ' That, in the Word, places and spaces signify states, n. 2625, 2837. 3356, 3387, 73S1. 105S0; from experience, n. 1274, 1277, 1376 to 13S1, 4321, 4SS2, 10146, 10580. That distance signifies the difference of the state of life, n. 9104, 9967. That motion and changes of place in the spiritual world, are changes of the state of life, because they originate in them, n. 1273. 1274, 1275, 1377, 3356, 9440. In like manner journeyings, n. 9440, 10734; illus- trated by experience, n. 1273 to 1277, 5605. That hence, in the Word, to journey, signifies to live, and likewise a progression of life; in like man- oer to sojourn, n. 3335. 4554, 4585, 4SS2, 5493, 5605, 5996, S345, 8397, 84 17, 8}20, 8557. That to walk with the Lord, is to live with Him, n. 10567. * That man, as to his spirit, may be led to a distance afar off by changes of state, whilst his body remains in its place, also from experience, n. 9440, 9967, 10734. What it is to be led by the spirit into another place, n, 1S84. •20 HEAVEN AND HELL. hells are altogether separated from the heavens, for they are in an opposite state. 194. From this cause also it is, that in the spiritual world one becomes inanifestly present to another, if that other intensely de- sires his presence ; for thus he sees him in thought, and puts himself in his state. On the other hand, one is removed from another in proportion as he holds him in aversion. All aversion is from contrariety of the affections and disagreement of the tliDughts; hence it happens that many who are together in one place in the spiritual world, appear to each other so long as they agree, but disappear as soon as they disagree. 195. Further: when any one goes from one place to another, whether it be in his own city, or in the courts, or in the gardens, or to others out of his own societ}', he arrives sooner when he desires, and later when he does not, — the distance itself being lengthened or shortened according to the desire, although it is tlie same. I have often obseixed this, and wondered at it. Hence again it is evident that distances, consequently spaces, are alto- gether according to the states of their interiors with the angels ; and that on this account no notion or idea of space can enter their thoughts, altliough there are spaces with them just the same as in the world.' 196. This may be illustrated by the thoughts of man, which have nothing in common with sjjace ; for whatever a man looks at intently in thought, is set before him as present. Whoever reflects upon it knows also that his sight takes no cognizance of distances, excejJt from the intermediate objects on the earth, which he sees at the same time ; or from his previous knowledge of the extent of the distances. This occurs because space is continuous ; and in what is continuous, distance does not appear except as it is estimated by things not continuous. This is es pecially the case with the angels, because their sight acts in unity with their thought, and their thought in unity with their afi^cc- tion ; and because things appear near and remote, and are also varied, according to the states of their interiors, as was said above. ' Tliat places and spaces appear visible according to the states of the interiors of angels and spirits, n. 5605, 9440, IQ146. HEA VEN AND HELL. tar 197. Hence it is that, in the Word, by places and spaces and all things which relate to space, are signified such things as be- long to state ; as by distances, nearness, remoteness, ways, marches and journcyings ; by miles and furlongs ; by plains, fields, gardens, cities and streets ; by motions ; by measures of various kinds ; by length, breadth, bight and depth ; and by innumerable other thmgs : for most things which are in the thought of man in the woi'ld, derive something from space and (ime. I shall only declare what is signified in the Word by length, breadth, and bight. In the world, length and breadth are predicated of things which are long and broad as to space ; the same is the case with bight. But in heaven, where space Is not an object of thought, by length is understood a state of good, by breadth a state of truth, and by bight, their discrimination according to degrees ; concerning which, see n. 38. Such things are understood by those three dimensions, because length in hea- ven is from east to west, and they dwell there who are in the good of love ; and breadth in heaven is from south to north, and they dwell thcic who are in truth derived from good, see above, n. 148 ; and bight in heaven is both, according to degrees. Hence it is that such things are signified in the Word by length, breadth, and hight ; as in Ezekiel, from chap. xl. to xlviii., where the new temple and new earth, with the courts, chambers, doors, gates, windows, and sviburbs, are described by measures of length, breadth, and hight. These things signify a New Church, and the goods and truths which belong to it ; otherwise, to what pur- pose were all those measures So the New Jerusalem is described in the Apocalyj^se in these words : " TJie city licth four square., and the length is as large as the breadth. And he measured the city with the reed., twelve thousand furloiigs. The length ajrd^he breadth and the hight of it are equal" xxi. 16. Here, by the New Jerusalem is signified a New Church ; therefore its dimensions signify the things which belong to the church ; by length, the good of its love; by breadth, the truth derived from di at good ; by hight, good and truth as to their degrees ; by tw eh e thousand furlongs, all good and truth in the complex. What else could be meant by the hight of the city being twelve thousand furlongs, and the lengtii ard breadth the same as the 16 K 122 HEA YEN AND HELL. hight? That breadth in the Word signifies truth, is evident in David : ychova/i, TJ1021 Jiast not sJi2tt me up ifito the hand of the enemy. Thou hast set my feet i)i a large room" [literally, in a broad place']. Psalm xxxi. 8. K'gAww '•^ I called zipon yeho- vah in distress" [literally, of a narrow place"], '■'■yeho- vah answered 7ne and set me in a large place" [literally, " in a bread place"]. Psalm cxviii. 5 . besides other passages, as in Isaiali v'iii. S , and in Habakkuk, i. 6. And so in all other cases 198. From these things it may be seen, that in heaven, al- though there are spaces as in the world, still nothing there is estimated by spaces, but by states : consequently that spaces can- not be measured there as in the world, but only can be seen from the state and according to the state of the interiors of the angels.' 199. The first and veriest cause of this is, that the Lord is present with every one according to his love and faith ,^ and that all things appear near and distant according to His presence ; for thence all things in the heavens are determined. By His presence also the angels have wisdom, for by it they have exten- sion of the thoughts, and by it there is communication of all things which are in the heavens ; in short, by His presence they have the ability to think spiritually, and not naturally like men. HIE FORM OF HEAVEN ACCORDING TO WHICH ARE CON- SOCIATIONS AND COMMUNICATIONS THERE. 200. What the form of heaven is, may in some measin"e ap- pear from what has been shown in the preceding chapters ; as, that heaven is like itself in its greatest and in its least forms, ' That, in the Word, length signifies good. n. 1613. 94S7 ; that breadtl> tignifies truth, n. 1613, 3433. 3434. 44S2. 94S7, 10179; and that higlit sig- cilies good and truth as to degrees, n. 94S9, 9773. loiSi. • That the conjunction and presence of the Lord with the angels is ac- cording to their reception of love and charity from Him, n. 290, 6S1, 19541 26s8, 2886, 2888, 28S9, 3001, 3741. 3742, 3743, 431S, 4319,4524, 7211, 0128 HE A VEN AND HELL. 1 33 n. 72 ; hence, that every society is a heaven in a less form, and every angel in the least, n. 51 to 5S ; that, as the whole hea- ven resembles one man, so every society of heaven resembles a man in a less form, and every angel in the least, n. 59 to 77 ; that tlie wisest are in the midst, and that around them even to the borders are the less wise ; and that this is the case also in everv society, n. 43 ; that they who are in the good of love d\v(;ll from the east to the west in heaven, and from the south to tlie north, they who are in truths derived from good ; in like manrei in every society, n. 148, 149. All these things are according to the form of heaven ; and from them its form in general mav be inferred.' 201. It is important to understand the form of heaven, since not only are all consociated according to that form, but all com- munication also is according to it, and therefore all extension of thoughts and aflections, hence all the intelligence and wisdom of the angels. Therefore as far as any one is in the form of hea- ven, or is a form of heaven, so far he is wise. Whether we speak of being in the form of heaven, or in the order of heaven, it amounts to the same ; since the form of eveiything is from order and according to it.^ 202. First, something shall here be said in explanation of what is meant by being in the form of heaven. Man was created after the image of heaven and the world ; his internal after the image of heaven, and his external after that of the world, see above, n. 57 ; whether we say after the image, or according to the form, it is the same thing. But because man, by evils of the will, and falses of thought thence derived, has destroyed in himself the image, and thus the form, of heaven, and introduced in its place the image and form of hell, therefore his internal i'^ closed from his birth. This is the reason why man, differently ' That the universal heaver., as to all the angelic societies, is arrariired by the Lord according to His divine order, because the Divine of the L ord with the angels makes heaven, n. 3038, 721 1, 912S, 933S, 10125, 10/51, 10157 Concerning tlie heavenly form, n. 4040, 4041, 4042, 4043, 6607, 9877- ' That the forir of heaven is according t(i divine order, n. 4040 to 4043, 6607, 9S77. 124 HEA VEN AND HELL. from every kind of animal, is born into mere ignorance. In order, therefore, that the image or form of lieaven may be restored lo him, he must be instructed in the things rehiting to order ; for, as remarked above, the form is according to order. Tlie Word contains all the laws of divine order, for the laws of divine order are the precepts of the Word. In proportion, therefore, as man becomes acquainted with these, and lives according to them, his internal is opened, and there the order or image of heaven is formed nnew. Hence it is evident what is meant by being in the form of heaven, namely, living according to the truths of the Word.* 203. As far as any one is in the form of heaven, so far he is in heaven, yea, is a heaven in the least form, n. 57 ; consequently he is so far in intelligence and wisdom : for, as w'as said above, all the thoughts of his understanding, and all the afiections of his will extend themselves into heaven in every direction according to its form, and communicate in a wonderful manner with the societies there, and these in turn with him.'^ Some think that their thoughts and afiections do not actually extend themselves around them, but that they are within them, because they see the things which they t'link inwardly in themselves, and not as distant. But they are much mistaken ; for as the sight of the ' That divine truths are tlie laws of order, n. 2447, 7995. That man, so far as he lives according to order, that is, so far as he is principled in good according to divine truths, becomes a man, n. 4S39, 6605, 6626. That man is the being into whom are collated all things of divine order, and that, from creation, he is divine order in form, n. 4219, 4220, 4223, 4523, 4524, 5114, 536S, 6013, 6057, 6605. 6626; 9706, 10156, 10472. That man is not born into good and truth, but into evil and the false, thus into what is contrary to divine order; that hence he is born into mere ignorance; that, therofoie, it is necessary he should be born anew, that is, regenerated; and thai re^ generation is cftected by divine truths from the Lord, that man may be inaugurated into order, n. 1047, 2307, 230S, 3518, 3S12, 8480, 8550, 102S3, 10284, 10286, 10731- That the Lord, when He forms man anew, that is, regenerates him, arranges all things in him according to order, that is into the form of heaven, n. 5700, 6690, 9931, 10303. " That every one in heaven has communication of life, which may be called an extension into the angelic societies around him, according to the quantity and quality of his good, n. S794. S797. That thoughts and affec- tions have such extension, n. 2475, (i.SqS to 6613. Tliat they are conjoined and disjoined according to the ruling affections, n. 41 11. HEA VEN AND HELL. "5 eye has extension to remote objects, and is aflccted according to the order of the things which it sees in that extension, so likewise the interior sight, which is that of the understanding, has exten- sion into the spiritual world, although man is not sensible of it, for the reason above mentioned, n. 196. The only diflercnce is, tliat the sight of the eye is aflected naturally, because by things in the natural world, while the sight of the understanding is af- fected spiritually, because by those in the spiritual world, all of which have relation to good and truth, Man does not kno w that this is the case, because he is not aware that there is a light which enlightens the understanding, when yet, without that light, he would be unable to think at all. Concerning that light, see above, n. 126 to 133. There was a certain spirit who likewise imagined that he thought from himself, thus without any exten- sion out of himself, or any consequent communication with soci- eties existing without himself. To convince him of his error, all communication with the neighboring societies was taken away, in consequence of which he was not only deprived of thought, but fell down as if dead, — yet he threw his arms about like a new-born infant. After a while the communication was restored ; and according to the degree in which it was restored, he returned into the state of his own thought. Other spirits, who witnessed this, thereupon confessed that all thought and affection flows-in according to communication, and — since all thought and affection — therefore also the all of life ; since all of man's life consists in this, that he can think and be affected, or, what is the same, can understand and will.* ' That there is only one single Life, from which all live both in heaven and in the world, n. 1954, 2021, 2536, 2658, 2S86 to 2889, 3001, 34S4, 3742, 5847, 6467. That that life is from the Lord alone, n. 28S6 to 28S9, 3344, 3484, 4319' 4320, 4524. 4S82, 5986, 6325, 6468, 6469, 6470, 9276, 10196. That it flows into angels, spirits, and men, in a wonderful manner, n. 28S6 to 28S9, 3337, 3338, 34S4, 3742. That the Lord flows-in from His divine love, which is of such a nature, that what is His own He wills should be an- other's, 3742, 4320. That, for this reason, life appears as if it were in man, and not influent, n. 3742, 4320. Concerning the joy of the angels, perceived and confirmed by what they told me, that they do not live from Uiemselves, bu* from the Lord, n. 6469. That the wicked are not willing 126 HEAVEN AND H'BLL. 204. It is, however, to be obsen'cd, that inteUigence and wis- dom vary with every one according to communication. They whose intelligence and wisdom are formed from genuine truths and goods, communicate with societies according to the form of hea\ on ; but they whose intelligence and wisdom are not formed from genuine truths and goods, but still from things which agree vvitl '.hem, have a broken and rather incoherent communication, because it does not take place with societies in a series agreeable to Ihe form of heaven ; but they who are not intelligent and wise, because they are in falses derived from evil, communicate with societies in hell. The extent of their communication is accord- ing to the degree of their confirmation. It is further to be noted, that this communication with societies is not a communication which comes to the manifest perception of those there, but it is a communication with the quality [as to good or evil] in which they are principled, and which flows from them.* 205. All in heaven are consociated according to spiritual affini- ties, 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. In like manner are consociated the goods and truths which consti- tute wisdom and intelligence with every angel ; they know each other in like manner, and as they know each other so likev\''ise they join themselves together.^ Wherefore they with whom truths and goods are conjoined according to the form of heaven, to be convinced that life flows-in, n. 3743. That life from the Lord flows also into the wicked, n. 2706, 3743, 4417, 10196; but that they turn good into evil and truth into falsity, for according to man's quality, such is his reception of life; illustrated, n. 4319, 4320, 4417. ' That tliought diffuses itself into the societies of spirits and angels round about, n. 6600 to 6605; but that still it does not move and disturl the thoughts of those societies, n. 6601, 6603. "That good acknowledges its truth, and truth its good, n. 2429,3101, 3102, 3161, 3179, 31S0, 435S, 5407, 5835, 9637. That hence is the conjunc- tion of good and of trutli, n. 3S34, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623 to 7627, 7752 to 7762, S530, 925S, 10555 ; and t'^at this is from the influx of heaven, n. 9079. HEA VEN AND HELL. 127 pef the things which follow in a series, and have an extended vi' ^ of the manner of their coherence in all directions. It is otl erwise with those with whom goods and truths are not con- jo ned according to the form of heaven. •*o6. Such is the form in each heaven, according to which the anjels have communication and extension of thoughts and aflec- ticns, thus according to which they have intelligence and wisdom. But the communication of one heaven with another, as of the third or inmost with the second or middle, and of both these with the first or ultimate, is of a different nature ; and, indeed, ought not to be called communication, but influx, — of which something shall now be said. That there are three heavens, and these dis- tinct from each other, may be seen above in its proper chapter, n. 29 to 40. 207. That there is not communication of one heaven with another, but influx, may be manifest from their relative situation. The third or inmost heaven is above ; the second or middle heaven is beneath ; and the first or ultimate heaven is still lower. All the societies of each heaven are arranged in a similar man- ner. Some are in elevated places, which appear as mountains, (n. 188), upon whose summits dwell those of the inmost heaven ; beneath them are the societies of the second heaven ; beneath these, again, the societies of the ultimate heaven ; and so through- out, whether it be in elevated places or not. A society of a superior heaven has no communication with a society of an infe- rior heaven except by correspondences (see above, n. 100) ; and communication by correspondences is called influx. 208. One heaven is conjoined with another, or a society of one heaven with a society of another, by the Lord alone, by in- flux both immediate and mediate, — immediate from Himself, and mediate through the superior heavens in order into the inferior.* Since the conjunclion of the heavens hy influx is from the Loid ■^lone, therefore it is most carefully provided that no angel of a ' That influx is immediate from the Lord, and mediate through heaven, n. 6063, 6307, 6472, 96S2, 9683. That the Lord's influx is immediate; into the m-.nutest parts of all things, n. 6058, 6474 to 6478, 8717, S728. Con- certiii.g the Lord's mediate influx through the heavens, n. 4067, 6982, 69S5, 6996. 128 HEA VEN AND HELL. superior heaven look down into a society of an inferior, and con- verse witli any one there ; the moment this occurs, the angel is deprived of his intelligence and wisdom. The reason is this: Every angel has three degrees of life, corresponding with tiie tliree degrees of heaven. Those in the inmost heaven have the third or inmost degree open, and the second and first closed ; those in the middle heaven have the second degree open, and the first and third closed ; and those in the ultimate heaven have the first degree open, and the second and third closed. As soon, tlierefore, as an angel of the tliird heaven looks down into a society of the second, and converses with any one there, his third degree is closed, and he is deprived of his wisdom ; for his wis- dom resides in the third degree, and he has none in the second and first. This is meant by the Lord's words in ISIatthew : '•'•He that is on the housetop, let him not go down to take what is in his house ; and he that is in the Jield, let him not return back to take his garments xxiv. i8, 19. And in Luke : '•'•In that day, he that shall be upon the housetop, ajid his vessels in the house, let him not go down to take them away ; and he that is in the Jield, let him likewise not retur7i back. Remejnber Lot's wife." xvii. 31, 32. 209. There is no influx from the inferior heavens into the supe- rior, because this is conti-ary to order, — but from the superior hea- vens into the inferior. The'wisdom, too, of the angels of a superior heaven exceeds that of the angels of an inferior heaven, as a myriad to one. This also is the reason that .the angels of an inferior heaven cannot converse with those of a superior one, — yea, when they look in that direction, they do not see them : their heaven appears as something cloudy above their heads. But the gngels of a superior heaven can see those in an inferior one ; yet tliey arc not allowed to converse with them, except with the loss of tlieir wisdom, as was said above. 210. The thoughts and aflectlons, and also the discourse, of the angels of the inmost heaven, are never perceived in the middle heaven, because they transcend [the perceptions of the angels of 111 at heaven] ; but when it pleases the Lord, there is an appear- ance thence in the inferior heavens as of something flamy ; and the thoughts, afl'ections, and discourse of those in the middle hea HEA VEN AND HELL. 12^ ven appear as something lucid in the ultimate heaven, and some- times as a bright and variously colored cloud ; and from the ascent, descent, and form of that cloud, the subject of their con- versation is in some measure known. 211. From these observations it may be evident what the form of heaven is, namely, that in the inmost heaven it is most per- fect ; in the middle heaven also perfect, but in an inferior degree ; and in the ultimate heaven in a degree still lower ; and that the form of one heaven subsists from another by influx from the Lord. But the nature of communication by influx cannot be compiehended without knowing what degrees of altitude are, and what is the difference between these degrees and degrees of longitude and latitude. TJie nature of both tliese kinds of degrees may be seen, n. 38. 212. With respect to the form of heaven specifically, and the manner in which its motions and fluxions proceed {vadit et Jltiif)^ this is incomprehensible even to the angels. Some idea of it may be conceived from the form of all things in the human body, when examined and explored by a sagacious and wise ob- server ; for it was shown above in their proper chapters, that the whole heaven resembles one man, (see n. 59 to 72), and that all things in man correspond to the heavens, (n. 87 to 102). How incomprehensible and unsearchable that form is, may ap- pear in some general way from the ner\'ous fibres, whereby each and all of the parts are woven together. What is the nature of those fibres, and in what manner they perform their motions and fluxions {yadwtt et Jluunf) in the brain, cannot be discerned by the eye ; for innumerable fibres are there so folded together, that, taken in the gross, they appear as a soft, continuous mass ; and yet all and each of the things belonging to the will and under- standing flow most distinctly into acts, along those innumerable complicated fibres. How these fibres, again, wreathe themselves together in the body, appears from the various collections of tliem called plexuses, — such as the cardiac plexus, the mesentei ic plexus, and others ; and also fi'om the knots of them which are called ganglions, into which many fibres from every province enter» and therein mingle together, and again go forth in new combina- tions to the performance of their functions, — and this repeated IT F* 130 HE A VEN AND HELL again anJ again ; besides similar things in every viscus, member, organ, and muscle. Whoever examines these fibres with the eye of wisdom, and the many wonderful things pertaining to tliem, will be utterly astonished. And yet the things which the eye sees are few ; those which it does not see are yet more wondeiTul because tl' ey belong to an interior realm. That this form corresponds tc the form of heaven, is very plain from the operation of all things of tlie understanding and will in it and according to it ; for whatevei a man wills, descends spontaneously into act according to that form ; and whatever he thinks, pervades those fibres from theit beginnings even to their terminations, — whence comes sensation ; and because it is the form of thought and will, it is the form of intelligence and wisdom. It is this form which corresponds to the form of heaven. Hence it may be known, that every affec- tion and every thought of the angels extends itself according to that form, and that so far as they are in it they are intelligent and wise. That this form of heaven is from the Divine Human of the Lord, may be seen above, n. 7S to 86. These facts are ad- duced, that it may also be known that the heavenly form is of such a nature that it can never be exhausted, even as to its gene- ral principles, and thus that it is incomprehensible even to the angels, as was said above GOVERNMENTS IN HEAVEN. 213. Since heaven is distinguished into societies, and the larger societies consist of some hundreds of thousands of angels, (n. 50), and since all the members of one societ)^ are indeed, in similar good, but not in similar wisdom, (n. 43), it necessarily follaws, that there are governments in heaven. For order m 1st be observed, and all things of order are to be kept inviolalie. But the governments in the heavens are various ; of one sort in the societies which constitute the Lord's celestial kingdom, and of another in the societies which constitute His spiritual king- HEAVEN AND HELL. dom. They difler also according to the ministries performed by each society. But the government of mutual love is the only government in the licavcns, and the government of mutual love is heavenly government. 214. The government in tlie Lord's celestial kingdom is called JUSTICE, because all who belong to that kingdom are in the good of love to the Lord derived from the Lord ; and whatever is done from that good is called just. The government there is of the Lord alone: He leads them and teaches them in the aflairs of life. The truths, which are called truths of judgment, are in- scribed ot. their hearts. Every one knows, perceives, and sees them wherefore matters of judgment never come into dispute there, but matters of justice, which relate to life. The less wise interrogate the more wise on these points, and the latter the Lord, and receive answers. Their heaven or inmost' joy is to live justly from the Lord. 215. The government in die Lord's spiritual kingdom is called JUDGMENT, because the inhabitants of that kingdom are in spiri- tual good, which is the good of charity toward the neighbor ; and this good, in its essence, is truth.^ Truth is of judgment, and good is of justice.' The spiritual angels also are led by the Lord, but mediately, (n. 20S) ; wherefore tliey have governors, ' That the celestial angels do not think and speak from truths, like the spiritual angels, because they are in the perception of all things relating to truths from the Lord, n. 202, 597, 607, 784, 1121, 1387, 1398, 1442, 1919, 76S0, 7877, 8780, 9277, 10336. That the celestial angels say of truths, "yea, yea; nay, nay," but that the spiritual angels reason about them, whether it be so, or not so, n. 2715, 3246, 4446, 9166, 10786; where the Lord's words are explained, '•'^ Let your discourse b" yea, yea ; nay, nay. What is beyond this is from evil." Matt. v. 37. " That they who are in the Lord's spiritual kingdom, are in truths, and they who are in the celestial kingdom, in good, n. 863, 875, 927, 1023, 1043, 1044, 1555, 2256, 432S, 4493, 5113, 9596. That the good of the spiri- lual kingdom is the good of charity toward the neighbor, and that th'S goo-^ in ts essence is truth, n. 8042, 10296. * That justice, in the Word, is predicated of good, and judgment of daC',', and that hence to do justice and judgment denotes good and truth, n. 2235, 9S57. That great judgments denote laws of the divine order, thus divine truths, n. 7206. HEAVEN AND HELL. few or more, according to the need of the society in which they are. They also have laws, according to which thev live together. The governors administer all things according to the laws. They understand them because they are wise ; and in doubtful cases they are enlightened by the Lord. 2; 6. Since government from good, like that whicli prevails in tlie Lord's celestial kingdom, is called justice, anc government fioin truth, like that which prevails in His spii ilual kingdon, is called judgment, therefore in the Word justice and judgment are mentioned, where heaven and the church are treated of ; and by justice is signified celestial good, and by judgment spiritual good, which, in its essence is truth, as was said above ; as in the following passages: '•'■To peace there shall be no end upon iJie throne of David., a7id upon his kingdom., to order it and to establish it., ivith judgment and with jusTiCE,J'rom henceforth even forever" Isaiah ix. 6. By David is here meant the Lord,' and by his kingdom heaven, as is evident from the following passage : "/xtvV/ raise unto David a righteo7is branch., a ki)ig shall reign and prosper., and shall cxec2itc judgment atid jus- tice in the earth " Jer. xxiii. 5 : '•'■Let Jehovah be exalted; for He dwclleth on high ; He hath filed Sion -vith judgment and JUSTICE. ' Isaiah xxxiii. 5. Bj' Sion also is meant heaven and the church.^ '•'• I am Jehovah., doing judgment and jus- tice in the earth., for in these things I delight." Jer. ix. 24. '■^1 will betroth thee unto j\fe forever, yea., I will betroth thee unto Me in justice and judgment." Hosea ii. 19: "O Jeho- vah — in the heavens Thy justice is as the mountains of God, and Thy judgments as a great deep." Psalm xxxvi. 5, 6. " They ask of me the judgments of justice, they desire the approach of God." Isaiah Iviii. 2 : and in other passages. 217. In the spiritual kingdom of the Lord there are various forms of government, difl'oring in difTerent societies. Tlieir vuriet}' is according to the ministries vvhich the societies perform r ' That by David, in tlie prophetical parts of the Word, is inean^ Ihe Lord, n. iSSS, 9954. • That by Zion, in the Word, is meant the churcli, and, specificall_y, the celestial church, n. 2362, 90.155. HEA VEN AND HELL. and these are similar to the functions of all the parts in man ro which they correspoml. That these are various is well known , for the heart has one function, the lun<^s another, the liver an- other, the pancreas and spleen another, and every organ of sense also another. As the functions of these members are various in the body, so likewise are those of the societies in the Grand Man, which is heaven ; for there are societies which correspond t>'- those organs. That there is a correspondence of all things cf heaven with all things of man, has been shown in its propei chapter above, n. Sy to loi. But all the forms of government agree in this, that they regard the general good as their end, and in that, the good of every individual.' And this results from the fact, that all in the universal heaven are under the auspices of the Lord, who loves all, and from divine love ordains that the com- mon good shall be the source of good to every individual, and that every individual shall receive good in proportion as he loves the common good. For so far as any one loves the com- mimity, he loves all the individuals who compose it ; and since that love is the love of the Lord, therefore he is so far loved by the Lord, and good results to him. 218. From these obsen-ations it may appear what is the char- acter of the governors, namely, that they are in love and wisdom more than others, and that they will well to all from love, and from wisdom know how to provide that the good they desire may be realized. They who are of this character, do not domi- neer and command imperiously, but minister and sen^e ; for to do good to others from the love of good, is to serve ; and to provide ' That every man and societ\', also a man's country and the church, ;.nd in a universal sense, the kingdom of the Lord, is the neighbor; and that to do good to them from the love of- good, according to the quality of their state, is to love the neighbor; thus that their good, which also ia the general good, and ought to be consulted, is the neighbor, n. 6Si8 to ?S24, 8123. That civil good also, consisting in what is just, is the neigh- oor, n. 2915, 4730, 8120, 8123. Hence, that charity toward the neighboi extends itself to all and everything of the life of man, and that to love good and to do good from the love of what is good and true, and also to do wh.1t is just from the love of what is just, in every office and in evejy act, is to love tlie neighbor, n. 2417, 8121, 8124. 134 HEA VEN AND HELL. tliat the intended good be realized, is to minister. Nor do tht^ account themselves greater than others, but less ; for they esteem the good of societv and of their neighbor in the first place, but their own in the last ; and what is in the first place is the greater, and what is in the last, the less. Nevertheless they enjoy honor and glory. They dwell in the midst of the society, in a more elevated situation than others, and inhabit magnificent pai;ices. They also accept glory and honor, not for the sake of tlieinselves, but for the sake of obedience ; for all in heaven know that honor and glory are from the Lord, and that for this reason they ought to be obeyed. These are the things which are meant by the Lord's words to his disciples : " WJiosoever would be g'reat amojzg' you^i let him be your minister ; and whosoever would be chief amo7tg you, let hi?n be your servant ; even as the Son of j\Ian came ?tot to be ministered tmto, but to mitiis icr — " Matt. xx. 27, 28 : " He that is the greatest among you^ let him be as the least, and he that is chief as he that doth service." Luke xxii. 36. 219. A similar government in its least form prevails also in every house ; for in every house there is a master, and there are sei-vants ; the master loves the sen-ants, and the sen ants love the master, so tliat they serve each other from love. T >e master teaches how they should live, and directs what they si ould do ; and the servants obey and perform their duties. To perform use « is the delight of the life of all. Hence it is evident that the kingdom of the Lord is a kingdom of uses. 220. There are also governments in the hells, for unless there wei'e goverments, the infernals could not be kept und^r an}' re- straint. But the governments there are the opposite of those in heaven. They are all founded in self-love ; for every '>ne there desires to rule over others and to be the greatest. They hate tliose who do not favor them, and pursue them with vindic- tiveness and cruelty, — for such is the very nature of self-love. Wherefore the most malignant are set over them as governors, whom the}- obey from fear.' But more will be said on this sub- ject, when treating of the hells. That tl ;re are two kinds of rule, one from love to the neighbor, and HEA VBN AND HELL. DIVINE WORSHIP IN HEAVEN. 221. Divine worship in the heavens is not unlike that on earth as to externals, but it diflers as to internals. In the heavens, as on earth, there are doctrines, preachings, and temples. The doctrines agree as to essentials, but are of more interior wisdom in the superior than in the inferior heavens. The preaching is according to the doctrines ; and as they have houses and j^alaces (n. 183 to 190), so also they have temples^ in which preaching is performed. Such things exist in heaven, because the angels are continually being perfected in wisdom and love ; for they have understanding and will like men, and are capable of advan- cing for ever toward perfection. The understanding is perfected by the truths which are of intelligence, and the will by the goods which are of love.' 222. But real divine worship in the heavens does not consist in frequenting temples and listening to sermons, but in a life of love, charity, and faith, according to doctrine. Sermons in the temples serve only as means of instruction in the conduct of life. I have conversed with angels on this subject, and have told them that it is believed in the world that divine worship consists merely in going to church, hearing sermons, attending the sacra- ment of the holy supper three or four times a year, and in other forms of worship prescribed by the church ; to which may be the other from the love of self, n. 10814. That all things good and happy result from the rule which springs from neighborly love, n. 10160, 10614. That .n heaven no one can rule from the love of self, but all are willing to minister; that to minister is to rule from neighborly love, and that hence they possess such great power, n. 5732. That all evils result from rule pounded in the love of self, n. 10038. That when the loves of self and of the world began to prevail, men were compelled for security to subject themselves tc governments, n. 7364, 10160, 10814. • That the understanding is recipient of truth, and the will of good, n 3623,6125, 7503, 9300,9930. That as all things have relation to truth and good, so the all of man's life has relation to understanding and will, n. 803, IOI22. That the angels advance in perfection to el^ernity, n. 4S03, 6648. 136 HEAVEN AND HELL. added, the setting apart of particular times for prayer, and a devout manner while engaged in it. The angels replied, that these are externals which ought to be observed, but that they are of no avail unless there be an internal from which they proceed ; and that this internal is a life according to the precepts which doctrine teaches. 323. In order that I might become acquainted with their Tieet- ings in the temples, I have several times been permitted to gc in and listen to the discourses. The preacher stands in a pulpit on the east. Before his face sit those who are in the light of wis- dom more than others, and on their right and left those who aie in less light. The seats are arranged in a semi-circular manner, so that all are in view of the preacher. No one sits on either side of him, so as to be out of his sight. The novitiates stand at the door, on the east of the temple, and on the left of the pulpit. No one is allowed to stand behind the jDulpit, because the preacher is thereby confused. The same thing occurs if any one in the congregation dissents from what is said ; wherefore the dissentient must turn away his face. The sermons are fraught with such wisdom, that none in the world can be compared with them ; for the preachers in the heavens are in interior light. The temples in the spiritual kingdom appear as of stone, and in the celestial kingdom as of wood ; because stone corresponds to truth, in which they are principled who are in the spiritual kingdom, and wood corresponds to good, in which they are principled who are in the celestial kingdom.' The sacred edifices in the latter kingdom are not called temples, but houses of God, and are not magnificent ; but in the spiritual kingdom they are more or less magnificent. 224. I have also conversed with one of the preachers concern- ing the holy state in which they are who hear the sermons in the temples ; and he said that every one is in a pious, devout, and holy state according to his interiors which are of love and faitli, because in these is holiness itself from the Divine of the Lord ; ' That stone signifies truth, n. 114, 643, 129S, 3720, 6426, 8609, 10376. That wood signifies good, n. 643, 3720, S354. That on this account the most ancient people, who were in celestial good, had sacred tenipl/s of wood, n. 3720. HEA VBN AND HELL '37 and that he had no conception of external holhiess separate from love and faith. When he thought of external holiness separate from these, he said that possibly it might be something artificial O! hypocritical, which simulates the outward appearance of holiness ; and that some spurious fire, kindled by the love of self and the world, might awaken such holiness and give it form. 225. All the preachers belong to the Lord's spiritual kingdom, and none to the celestial kingdom, because the inhabitants of the ipiiitual kingdom are in truths derived from good, and all preaching is from truths. None of the preachers belong to the celestial kingdom, because the inhabitants of that kingdom are in the good of love, and from that good they see and perceive truths, but they do not speak of them. Although the angels in the celestial kingdom perceive and see truths, still they have preaching there, because by means of it they are enlightened in regard to truths which they already know, and are perfected by many which they did not know before. As soon as they hear them, they also acknowledge them, and thus perceive. The trutlis which they perceive, they also love ; and by living accord- ing to them, they incorporate them into their life. To live ac- cording to truths, they say, is to love the Lord.^ 226. All the preachers are appointed by the Lord, and thence derive the gift of preaching ; nor are any others allowed to teach in the temples of heaven. They are called preachers but not priests, because the celestial kingdom is the priesthood of heaven ; for the priesthood signifies tlie good of love to the Lord, in which all in that kingdom are principled. But the I'oyalty of heaven is the spiritual kingdom ; for royalty signifies truth derived from good, in which all in tliat kingdom are principled ; see above, 11. ' That to love the Lord and the neighbor is to live according to the T,ord"s precepts, n. 10143, 10153, 10310, 10578, 10645, 10648. ' That priests represent the Lord as to divine good, and kings as to a!- «ine truth, n. 2015, 614S. That hence a priest, in the Word, signifies those who are in the good of love to the Lord, thus the priesthood signifies that good, n. 9S06, 9809. That a king, in the "Word, signifies those who are in divine truth, and royalty truth derived from good, n. 1672, 201 5, 2069, 4575, 4581, 4966, 5044. 18 HEAVEN AND HELL. 227. The doctrines preached in the temples of heaven all re- gard life as their end, and none of them faith without life. The doctrine of the inmost heaven is fuller of wisdom than that of the middle heaven ; and the doctrine of the middle heaven is fuller of intelligence than that of the ultimate heaven ; for the doctrines are adapted to the perception of the angels in each hea- ven. The essential of all the doctrines is, to acknowledge tl r Divine Human of the Lord. THE POWER OF THE ANGELS OF HEAVEN. 228. That angels possess power, cannot be conceived by those who know nothing of the spiritual world, and its influx into the natural world. They suppose that the angels cannot have any power because they are spiritual beings, and of so pure and un- substantial a nature that they cannot even be seen by the eyes. But tliey who look more interiorly into the causes of things, think differently : for they know that all the power of man is de- rived from his understanding and will, since he cannot move a particle of his body without them. The understanding and will are his spiritual man. This sets in motion the body and its mem- bers at pleasure ; for what this thinks, the mouth and tongue speak ; and what this wills, the body executes, — to which also it gives strength at pleasure. The will and understanding of man are ruled by the Lord through the instrumentality of angels and spirits ; and therefore all things of the body are ruled in like manner, since these are from the will and understanding ; and, incredible though it may seem, man cannot stir a single step without the influx of heaven. That this is the case, has been proved to me by much experience ; for angels have been permit- ted to move my steps, actions, tongue, and speech, at their plea- sure, by influx into my will and thought ; and so I have le.irned by experience that of myself I could do nothing. They after- HEA VEN AND HELL. »39 wards said that every man is ruled in the same way, and that he might know it from the doctrine of the church and from the Word ; for he prays that God will send His angels to lead him, to direct his steps, to teach him, and to inspire what he should think, and what he should speak, — and many things of the same kind ; although when he thinks within himself without regard to doctrine, he says and believes otherwise. These observations are made tliat it may be known what power the angels exeicise over man. 229. But the power of the angels in the spiritual world is so great, diat were I to adduce all the examples of it which I have witnessed, they would exceed belief. If an3-thing there offers re- sistance, and ought to be removed because it is contrary to di- vine order, they cast it down and overturn it by a mere effort of the will and by a look. Thus have I seen mountains, which were occupied by the wicked, cast down and overthrown, and sometimes shaken from one end to the other, as occurs in earth- quakes ; rocks also cleft in sunder down to the deep, and the wicked who were upon them swallowed up. I have likewise seen some hundreds of thousands of evil spirits dispersed by them and cast into hell. Numbers are of no avail against them, nor arts, nor cunning, nor confederacies ; for they see through all subtle contrivances, and in a moment bring them to naught. But more may be seen on this subject in the relation concerning the destruction of Babylon. Such power have the angels in tlie spiritual world. That they have a like power in the natural world, when it is granted them to exercise it, is manifest from the Word, wherein we read that they destro3 ed whole armies, and caused a pestilence of which seventy thousand men died. Of the angel that caused the pestilence it is written: '•'■The angel stretched out his hand against yernsalem to destroy it, but Jehovah repe?ited of the evil, a?id said to the ajtgel that de- stroyed the people, It is enough : stay 7iow thy hand. — Atid David — saxv the angel that smote the peopled 2 Samuel xxiv 15, 16, 17; besides other passages. Because the angels possess such power, they are therefore called powers ; and in David it is said : '•'•Bless Jehovah, ye His angels most powerful in strength." Psalm ciii. 20. 140 HEAVEN AND HELL. 230. It ought, however, to be known that the angels have n»<. power at all of themselves, but that all their power is from the Lord ; and that they ai^e only so for powers as they acknowledge this. If any angel believes that he has power of himself, he in- stantly becomes so weak that he cannot even resist one evil spiiit ; therefore the angels attribute no merit to themselves, and are averse to all praise and glory on account of an3-thing they do, ascribing it all to the Lord. 231. It is the divine truth proceeding from the Lord to whicli all power in the heavens belongs ; for the Lord in heaven is di- vine truth united to divine good (see n. 126 to 140), and the an- gels are powers so far as they receive it.' Every one also is his own truth and his own good, because he is such as his understand- ing and will are ; and the understanding is of truth, because all tliat belongs to it consists of truths ; and the will is of good, because all that belongs to it consists of goods ; for whatever a man un- derstands he calls truth, and whatever he wills he calls good. Hence it is that every one is his own truth and his own good.^ As far, therefore, as an angel is truth from the Divine and good from the Divine, so far he is a power, because so far the Lord is with him. And since no one is in similar or precisely the same good and truth as another, — for in heaven as in the world there is endless variety, see n. 20, — therefore one angel has not the same power as another. Those possess the greatest power, who constitute the arms in the« Grand Man or heaven, because those belonging to that province ai'e in truths more than others, and there is an influx oi good into their truths from the universal heaven. Moreover, the power of the whole man transfers itselt into the arms, and by them the whole body exercises its force. That ar.jjels are called powers, and that they are powers, by virtue ol the reception of divine truth from the Lord, n. 9369. That angels are recipients of divine truth from the Lord, and that on this account they are called "gods " in the Word throughout, n. 4295, 4402, S301, 9160. ' That a man and an angel is his own good and his own truth, thus his own love and his own faith, n. 1029S, 10367. That he is his own under- standing and his own will, since the all of life is thence derived, the life of good being of the will, and the life of truth being of the understanding, n. 10076, 10177, 10264, 10284. HEA VEN AND HELL. 141 Hence it is th..c the arms and hands in the Word denote j^ower.' In heaven there sometimes appears stretched forth a naked arm of such stupendous power, as to be able to break in pieces what ever comes in its way, even if it were a great rock on earth Once also it was brought near to me, and I perceived that it was able to crush my bones to atoms. 232. That the divine truth which proceeds from the Lord has nil power, and that the angels have power in proportion as they receive divine truth from the Lord, may be seen above, n. 137. But the angels receive divine truth only so far as they receive divine good, for truths have all their power from good, and none without good ; and on the other hand, good has all its power by truths, and none without truths. Power results from the con- junction of both. It is similar with faith and love ; for whetlier we speak of truth or faith it is the same, since the all of faith is truth ; and whether we speak of good or love it is the same, since the all of love is good.^ How great power the angels have by means of truths derived from good, was also made manifest by this circumstance, that an evil spirit, when only looked at by the angels, would fall into a swoon, and lose the appearance of a man, — and this until the angel turned away his eyes. Such an effect is produced by a look of the angels, because their sight is from the light of heaven, and the light of heaven is divine truth: see above, n. 126 to 132. The eyes also correspond to truths derived from good.' ' Concerning the correspondence of the hands, the arms, and shoul- ders, with the Grand Max, or heaven, n. 4931 to 4937. That by arms ind hands, in the Word, is signified power, n. 87S, 3091, 4931, 4932, 6947, 10019. 'That all power in the heavens is from truth derived from good, thus from faith grounded in love, n. 3091, 3563, 6423, 8304, 9643. 10019, 10182. That all power is from the Lord, because from Him is all the truth which is of faith, and all the good which is of love, n. 9327, 9410. That this power is meant by the keys given to Peter, n. 6344. That the divine truth proceeding from the Lord has all power, n. 6948, 8200. That this power of the Lord is what is understood by sitting at the right hand of Jehovah, n. 3387, 4592. 4933, 7SiS, 7673, S2S1, 9133- That the right hand denoteo power, n. 10019. * That the eyes correspond to truths derived from good, n. 4403 to 4 1 21 4523 4534. 6923. 1^2 HEA VEN AND HELL. 233. Since truths derived from good have all power, therefore no pov^'er at all belongs to falses derived from evil.^ All in hell are in falses from evil, and therefore they have no j^ower against truth and good. But what their power is among themselves, and what the power of evil spirits before they are cast into hell, wilJ be sliown hereafter. THE SPEECH OF ANGELS. 234. The angels converse together just as men do in the world, and talk, like them, on various subjects, such as domestic aflairs, social afiairs, and matters pertaining to moral and spirit- ual life. Nor is there any difference, except that they converse more intelligently than men, because from more interior thought. I have often been permitted to associate with them, and to con- verse with them as friend with friend, and sometimes as stranger with stranger ; and because I was then in a state similar to theirs, I knew not but that I was conversing with men on earth. 235. Angelic speech consists of distinct words like hur. an speech, and is equally sonorous ; for angels have a moutV , a tongue, and ears ; also an atmosjihere in which the sound of tl cir speech is articulated ; but it is a spiritual atmosphere accommo- dated to the angels, who are spiritual beings. The angels a/so breathe in their atmosphere, and pronounce their words by meanfi of their breath, as men do in theirs.' 236. All in the whole heaven have one language, and all un- derstand each other, whatever society they belong to, whcthei ' That falses derived from evil have no power, because truth derived fron gi)od has all power, n. 67S4. 104S1. ° 'lhat there is respiration in the heavens, but of an interior kind, n. 38S4. 3SS5 : from experience, n. 3SS4, 3SS5. 3S91, 3S93. That respirations are dissimilar there, and various, according to their states, n. 1 119, 388(1, 3SS7, 3SS9, 3S92. 3S93. That the wicked carmot breathe in heaven, and that if they enter heaven they are suflbcated, n. 3894. HEA VEN AND HELL. .leighboi injj or remote. The language is not learned there, but is implanted in every one ; for it flows from his very aflection and thought. The sound of their sj^eech corresponds to their aflection, and the articulations of sound, which are words, cor respond to the ideas of thouglit derived from aflection ; and be- cause their language corresponds to these, that also is spiritual, for it is affection sounding and thought speaking. Every attentive observer may know, that all thouglit is from affection which is of love, and that the ideas of thought are various forms into which the common aflection is distributed ; for no thought or idea can possibly exist without affection, — its soul and life being thence. Hence the angels know the quality of any one merely from his speech, — from its sound the quality of his aflection, and from the articulations of the sound, or from the words, the quality of his mind. The wiser angels, from a single series of words, know what the ruling aflection is, for they attend chiefly to that. That every one has various affections, is well known ; one kind in a state of gladness, another in a state of grief, another in a state of mild- ness and mercy, another in a state of sincerity and truth, another in a state of love and charity, another in a state of zeal or anger, another in a state of simulation and deceit, another in the pursuit of honor and glorv, and so on ; but the ruling aflection or love is in them all. Wherefore the wiser angels, who attend chiefly to this, disco\ er from the speccli the whole character of the speaker. This has been proved to me by much experience. I have heard angels revealing the life of another merely frotn hearing him sjjeak. They have also told me tliat they know the whole of another's life from a few ideas of iiis thought, because they learn from them his ruling love, wherein are inscribed all the partic- ulars of his life in their order ; and tliat man's book of life is no- thing else. 237. Angelic language lias notliing in common with human languages, except with certain words which derive their sound from a peculiar aflection ; yet not with the words themselves, but wilh their sound, — concerning which something will be said hereafter. That angelic language has nothing in common with human languages, is evident from this, that it is impossible for angels to utter a single word of human language. They have 144 HBA VEN AND HELL. tried, but were unable ; for they cannot utter anything but what is in perfect agreement with their affection. Whatever is not in agreement with their affection, is repugnant to their very life ; for their life is that of affection, and from this comes their speech. I have been told that the first language of men on our earth was in agreement with that of the angels, because they derived it from heaven ; and that the Hebrew tongue agrees with it in some particulars. 23S. Because the speech of angels corresponds to their affec- tion which is of love, and the love of heaven is love to the Lord and love toward the neighbor, (see above, n. 13 to 19), it is ob- vious how elegant and delightful must be their discourse. It affects not only the ears of the listeners, but even the interiors of their minds. An angel once conversed with a certain hard- hearted spirit, who was at length so affected by his discourse that he burst into tears, saying that he could not help it, for it was love sjjeaking ; and that he had never wept before. 239. The speech of angels is also full of wisdom, because it proceeds from their interior thought, and their interior thought is wisdom, as their interior affection is love. Love and wisdom are united in their discourse ; hence it is so full of wisdom, that they can express by one word what man cannot express by a thousand. The ideas of their thought also comprehend things which man cannot conceive, much less utter. Hence it is that tht tilings which have been heard and seen in heaven are said to be mefiable, and such as ear hath not heard nor eye seen. It has also been my jirivilege to know by experience that this is so. I have sometimes been let into the state in which the angels are, and have •conversed witli them ; and in that state I understood ever^'thing they said ; but when I was brought back into my former state, and thus into tlie natural thought proper to man, and wislied to recall what I had heard, 1 was unable ; for there were a thousand tilings which could not be brought down to the Ideas of natural thought, and therefore could not be at all ex- pressed in human language, but only by variegations of heavenly light. TliC angels' ideas of the thought from which theli words proceed, are likewise variegations of the light of heaven ; and their affections, from which proceeds the sound of the words. HEA VEN AND HELL. are variations of the heat of heaven ; because the h'ght of heaveti is divine truth or wisdom, and the heat of heaven is divine good or love, (see above, n. 126 to 140) ; and the angels derive their affection from the divine love, and their thoughts from the divine wisdom.' 240. The ideas of thought are various forms into vv^hich the general aflection is distributed, as was said above, n. 236 ; and since the speech of angels proceeds immediately from their aflec- tion, they are therefore able to express in a minute what man cannot express in half an hour ; they can also convey in a few words what, if written, would fill several pages. This, too, has been proved to me by much experience.^ Thus the angels' ideas of thought and the words of their speech form a one, like the eflicient cause and its eflect ; for their words present in efiect what exists in their ideas of thought as a cause ; hence it is that every word comprehends in itself so many things. All the par- ticulars of the thought and thence of the speech of angels, when visibly presented, appear like a thin wave, or circumfluent at mosphere, wherein are things innumerable derived from angelic wisdom and arranged in their order, and which enter the thoughts of another and affect him. The ideas of the thought of every one, whether angel or man, are presented visibly in the light ol heaven, whenever it pleases the Lord.' ' That the ideas from which angels speak, are formed by wonderful va- riegations of the light of heaven, n. 1646, 3343, 3963. ' That angels can express by their speech, in a moment, more than man can express bj his in half an hour, and that they can also express such things as do not fall into the words of human speech, n. 1641, 1642, 1643, 1645, 4609, 70S9. ' That there are innumerable things contained in one idea of thought, n. 1008, 1869, 4946, 6613, 6614, 6615, 6617, 6618. That the ideas of the thought of man are opened in the other life, and their quality openly re- realed by a visible living image, n. 1869, 3310, 5510. What is the quality of their appearance, n. 6201, 8885. That the ideas of the angels of the inmost heaven appear like flaming .ight, n. 6615. That the ideas of the angels of the ultimate heaven appear like thin bright clouds, n. 6614. The idea of an angel seen, from which issued radiation to the Lord, n. 6620. That the ideas of thought extend themselves at large into angelic societies round about, n. 659S to 6613. 19 G 146 HEAVEN AND HELL. 241. The angels who belong to the Lord's celestial kingdom, converse in like manner as those of His spiritual kingdom, but from more interior thought than the spiritual angels. The celes- tial angels, being in the good of love to the Lord, speak from wisdom ; and the spiritual angels, being in the good of charity toward the neighbor, which in its essence is truth (n. 215), sjDeak from intelligence ; for wisdom is from good, and intelligence from autli. Hence the speech of the celestial angels is like a gentle btream, soft, and, as it were, continuous; but the speech of tho spiritual angels is somewhat vibratory and discrete. The speech of the celestial angels partakes gi-eatly of the sound of the vow- els u and 0; but the speech of the spiritual angels of the vowels e and i; for vowels are signs of sounds, and affection dwells in sound. It was shown above, n. 236, that the sound of angelic speech corresponds to affe>.tion, and the articulations of sound, vvhich are words, to the ideas of thought derived from afl'ection. Since the vowels do not belong to a language, but to the eleva- tions of its words by soimd to express various affections accord- ing to each one's state, therefore they are not written in the He- brew language, and are also variously pronounced. Thence the .11. gels know the quality of a man as to his atVection and love. The speech of the celestial angels is also without hard consonants, and seldom glides from one consonant to another without the in- terposition of a word beginning with a vowel. Hence it is that, in the Word, the particle and so often occurs, as may be evident to tliosc who read the Word in the Hebrew language, in which that particle has a soft expression, and always takes a vowel sound before and after it. In the Word in that language, it may also be known in some measure from the words themselves whether they belong to the celestial or to the spiritual class ; that is, whether they involve good or truth. Those which involve good partake largely of the sounds of u and o, and somewhat also of the somid of a; while those which involve truth partake of the smuuls of e and /. Since atVections are expressed for the most j;art by sounds, therefore, when great subjects are treated of in human language, such as heaven and God, those words are pre- ferred wherein the sounds of 71 and o predominate. Musical sounds, also, swell to the fullness of the u and o when employed HEA VEN AND HELL. on such tlicmcs ; but when the subject is less imposing, othei sounds are preferred. Hence the ability of music to express va rious kinds of afVcction. 242. There is a kind of musical concord in the speech of angels wliich cannot be described.' This concord arises from the cir- cumstance, that the thoughts and aflbctions, which give birth to speech, pour themselves forth and diffuse themselves according io the form of heaven ; and all consociation and commur?cati( n there, are according to that form. That the angels are con' oeiatcd according to the form of heaven, and that their thoughts and af- fections flow according to tliat form, may be seen above, n. 200 to 213. 243. Sjicech similar to that in the spiritual worVl is inherent in every man, but in his interior intellectual part. But man does not know this, because it does not fall into words analogous to hio afiection, as it does with the angels. Yet it is from this cause that man, when he comes into the other life, speaks the lan- guage of spirits and angels without eflbrt or instruction. But on this subject more will be said below. 244. All in heaven speak the same language, as was said above ; but it varies in this respect, that the speech of the wise is more interior, and fuller of the variations of affection and of the ideas of thoughts the speech of the less wise is more exterior, and less full ; and the speech of the simple is still more exterior, and tlience consisting of words, the sense of which is to be gath- ered in the same way as in the conversation of men. There is also a kind of speech by the face, terminating in somewhat so- norous modified by ideas ; another kind in which representatives of heaven are mixed with the ideas, and consisting also of ideas made visible ; another by gestures corresponding to the affections, ' That in angelic speech there is concord with harmonious cadence, n. Ui^S, 1649, 719'- " Tliat spiritual or angelic speech is latent in man, although he is igno- rrint of it, n. 4104. That the ideas of the internal man are spiritual, but that man, during his life in the world, perceives them naturally, because he thi:n th.nks in the natural principle, n. 10236, 10237, I05S0. That man after death comes into his interior ideas, n. 3226, 3342, 3343, 1056S, 10604 That those ideas then form his speech, n. 2470, 247S, 2479. 148 HEAVEN AND HELL. and representing things similar to those represented by their words ; another by the generals of afiections and thoughts ; au other that resembles thunder ; and others besides. 245. The speech of wicked and infernal spirits is in like man- ner natural, because derived from their afiections, but from evil afieclions, and the filthy ideas thence resulting, which the angels hold in the utmost aversion. The langfuage of hell is therefore the opposite to tliat of heaven ; wherefore the wicked cannot endure angelic speech, nor can the angels endure infernal speech. Infernal speech afiects them as a bad odor does the nostrils. The speech of hyjjocrites, who are able to assume the appear- ance of angels of light, is like that of angels as to words, but as to affections and consequent ideas of thought, it is diametrically opposite ; wherefore their speech, when its interior quality is perceived by the wise angels, is heard as the gnashing of teeth, and strikes tiie listener with horror. THE SPEECH OF ANGELS WITH MAN. 246. When angels converse with man, they do not speak in their own, but in the man's language, and also in others with which he is acquainted, but not in a language unknown to him. The reason is, because when angels speak with man, they turn themselves to him and conjoin themselves with him, and tliis conjunction causes them to be in similar thought ; and because man's thought coheres with his memory, and from it flows liis speech, therefore each is in the same language. Besides, when an angel or spirit comes to a man, and by turning to him is con- joined with him, he comes into all the man's memory so per- fectly, that he is almost led to believe that lie knows of himself what the man knows, even the languages wliich he has learned. I have conversed with the angels on this subject, and said to them, that possibly they supposed tiiey were speaking with me iu my HEA VEN AND HELL. '49 mother tongue, because it so appeared to them ; when )'ct it was not they who spoke, but I ; and that tliis was plain from the fact that angels arc unable to utter a single word of human language, (n. 237) ; and besides, human language is natural, and they are sj)iritual, and spiritual beings cannot utter anytiiing in a natural way. The angels rejDlied, that they were aware that their con- junction with man, when conversing with him, is with his spirit- ual thought ; but because that flows into his natural thought, and his natural thought coheres with his memory, therefore the language of the man appears to them as their own, — in like manner all his knowledge ; and that this results from the Lord's good pleasure that such a conjunction, and as it were insertion of heaven into man, should take jjlace ; but that the state of man at this day is so altered, that he no longer has such conjunction with angels, but with s^Dirits who are not in heaven. I have also conversed with spirits on this same subject ; but they were un- willing to believe that it is the man who speaks, but insisted that they speak in the man ; also that the man does not know what he knows, but they themselves ; and thus that all things which the man knows are derived from them. I endeavored by many ar- guments to convince them that they were mistaken ; but in vain. Who are meant by spirits, and who by angels, will be explained hereafter when the world of spirits is treated of. 247. Another reason why angels and spirits conjoin themselves so closely with man as not to know but that everything belonging to him is theirs, is, because the conjunction between the spiritual and the natural world with man is such, that they are as it were one. But since man had separated himself from heaven, it was provided by the Lord that there should be angels and spirits with rvery man, and that he should be governed by them from the Lord. It is on this account that there is so close a conjunction between them. It would have been othenvise if man had not separated himself from heaven ; for then he might have been governed by the Lord by means of a common influx from heaven, without spirits and angels adjoined to him. But this subject will be particularly considered in a subsequent part of the work, when treating of the conjunction of heaven with man. 24S. The speech of an angel or spirit with man is heard as HEAVEN AND HELL. sonorously as the speech of one man with another ; it is not, however, heard by others who are present, but by himself alone, because the siseech of an angel or spirit flows-in first into man's thought, and by an internal way into his organ of hearing, and thus actuates it from within ; whereas the speech of man with man flows first into the air, and by an external way into his organ of hearing, which it actuates from without. Hence ;t is evident that the speech of an angel or spirit with man is heard in the man ; and, since it afiects the organs of hearing as much as speech from without, that it is also equally sonorous. That the speech of an angel or spirit fiows down from within even into the ear, was proved to me by its eflect upon the tongue, into wb.ich it also fiows, producing therein a slight vibration, but not such motion as takes place when the sound of speech is ar- ticulated into words by the man himself. 249. But to speak with spirits at this day is rarely permitted, because it is dangerous for the spirits then know that they are p'-esent with man, which they otherwise do not; and evil spirits are of such a nature that they regard man with deadly hatred ; and desire nothing more than to destroy him, both soul and body. This also they accomplish with those who have indulged much ill fantasicb, so as to remove from themselves the delights suita- ble to the natural man. Yet some who lead a solitary life occa- sionally hear spirits speaking with them, and without danger; but the spirits present with them are removed at intervals by the Lord, lest they should know that they are with man ; for most spirits li'e not aware that there is any other world than the one wherein thcv d'vell, and therefore do not know that there are men elsewhere. Wherefore a man is not allowed to speak with them in return, for in that case they would know it. Pcisons who think much upon religious subjects, and are so intent upon them as to see them as it were inwardly in themselves, also begin 'That man is able to converse with spirits and angels, and that the ancients frequently did so, n. 67,68, 69, 7S4, 1634, 1^136, 7S02. That in some earths angels and spirits appear in a human form and speak with the inhabitants, n. 10751, 10752; but that in this earth it is dangerous to discourse with spirits ni)w, unless man be principled in a true faith, and be led by tli« Lord, n. 784, 9438, 1075 1. HEA VEN AND HELL. to hear spirits speaking with them ; for religious subjects of whatever kind, — when a man of his own accord dwells upon them, and does not interrupt the current of his thoughts by vari- ous uses in the world, — penetrate interiorly, become fixed there, occupy the whole spirit of the man, and in fact enter into the spiiilual world and act upon the spirits who dwell there. But such persons are visionaries and enthusiasts, and believe w]:at- ever spirit they hear to be the Holy Spirit, when yet they are en- thusiastic spirits. Such spirits see falses as truths, and because tliey see them, they persuade themselves that they arc truths, and infuse the same persuasion into those who are receptive of their influx. And because those spirits began also to persuade to the commission of evils, and were even obeyed, therefore they were gradually removed. Enthusiastic spirits are distinguished from other sj^irits by this peculiarity, that they believe themselves to be the Holy Spirit, and their sayings divine. They do not hurt the man with whom they communicate, because he honors them with divine worship. I have also several times conversed with these sjairits ; and on such occasions the wicked principles and motives which they infused into their worshipers were discov- ered. They dwell together at the left in a desert place. 2^0. But to speak with the angels of heaven is granted only to those who are in truths derived from good, and especially to those who are in the acknowledgment of the Lord, and of the Divine in His Human, because this is the truth wherein the hea- vens are established. For, as was shown above, the Lord is the God of heaven, n. 2 to 6 ; the Divine of the Lord makes heaven, n 7 to 12 : the Divine of the Lord in heaven is love to Him and charity toward the neighbor derived from Him, n. 13 to 19 : the imiversal heaven in one complex resembles one man ; in like manner every society of heaven and every angel is in a perfect hu- man form, derived from the Divine Human of the Lord, n. 59 to 86. From which it is evident, that to speak with the angels of heaven is not granted to any but those whose interiors are opened by divine truths even to the Lord ; for the Lord flows into these with man, and heaven also flows-in with the Lord. Divine truths open the interiors of man, because he was so created, that '\e may be an image of heaven as to his internal man, and an '52 HEAVEN AND HELL. image of the world as to his external (n. 57) ; and the interna] man is not opened except by divine truth proceeding from the Loi d, because that is the light and life of heaven, (n. 126 to 140). 251. The influx of the Lord Himself with man is into his fore- head, and thence into the whole face, because the forehead of man corresponds to his love, and the face to all his interiors.' The influx of the spiritual angels with man is into his head in every direction, from the forehead and temples to eveiy part which covers the cerebrum, — because that region of the head corresponds to intelligence. But the influx of the celestial angels is into that part of the head which covers the cerebellum, and which is called the occiput, extending from the ears in all direc- tions even to the back of the neck, — for that region corresponds to wisdom. The speech of angels with man always enters by those ways into his thoughts ; by noting which, I have perceived what angels they were who discoursed with me. 252. They who converse with the angels of heaven, see also the objects which exist in heaven, because they see by tlie light of heaven in which their interiors are. The angels also see through them the things which are on earth for with them hea ven is conjoined to the world, and the world to heaven. For, as was said above, n. 246, when angels turn themselves tf* man, they conjoin themselves to him in such a manner that they know no other than that the things which belong to the man are their own, — not only those which belong to his speech, buf also those which belong to his sight and hearing. Man also, hi his turn, knows no other than that the things which flow-in through the angels are his own. Such was the conjimction which existed be- tween the angels of heaven and the most ancient people on this earth, whose times therefore were called the golden age. Be ' That the forehead corresponds to celestial love, and thence, in the Word, signifies that love, n. 9936. That the face correspo'ids to the inte- riors of man, which are of the tliought and affection, n. 1568, 29SS, 2989, 3'')3i, 4796, 4797, 4800, 5165, 516S, 5695, 9306. That the face aho is formed to correspondence with the interiors, n. 4791 to 4S05, 5695. That hence the face, in tlie Word, signifies the interiors, n. 1999, 2434, 35*7, 4066, 4796. • That spirits can sec nothing through man wiiich is ir ihis solar world, but that they have seen through my eyes, and the reasor Arhy, n. iSSo. HEA VEN AND HELL. ^53 cause they ackno\vled_2;c(.l the Divine under a human form, that is, the Lord, they conversed with tlie angels of heaven as with their kindred, and the angels in turn conversed with them as with theirs ; and in them heaven and the world formed a one. But after those times, man removed himself further and further from heaven, by loving himself more than the Lord, and the world more than heaven ; in consequence of which he began to be sensible of the delights of self-love and the love of the woilo separate from the delights of heaven, and at last to such a degiee that he became ignorant of any other delight. Then his interi- ors, which had been open to heaven, were closed, and his exteri- ors were opened to the world. And whenever this takes place, man is in light as to all things belonging to the world, but in thick darkness as to all things belonging to heaven. 253. Since those times it has rarely happened that any one has conversed with the angels of heaven ; but some have conversed with spirits who were not in heaven. For the interiors p^nd ex- teriors of man are either ttn-ned to the Lord as their common centre (n. 124), or to self, that is, backward from the Lord. Those which are turned to the Lord, are also turned to heaven, but those which are turned to self, ai^e also turned to the world ; those which are turned to the world, can with difficulty be ek- vated ; nevertheless they are elevated b}- the Lord as far as possi- ble, through a change of the love, which is effected by means of truths from the Word. 254. I have been informed in what manner the Lord spoke with the prophets, through whom the Word was given. He did not speak with them as with the ancients, by an influx into their interiors, but by spirits sent to them, whom the Lord filled with His aspect, and thus inspired with words which they dictated to the prophets ; so that it was not influx, but dictation. And since the words came forth immediately from the Lord, therefore every one of them is filled with the Divine, and contains in it an internal sense of such a nature, that the angels in heaven understand the words in a celestial and spiritual sense, while men understand them ir. a natural sense. Thus the Lord has conjoined heaven and the wo^dd by means of the Word. In what manner spirits are filled wi#h the Divine from the Lord by aspect, has also been 20 G* '54 HEA VEN AND HELL. shown me. The sph^it filled with the Divhie from the Lord, does not know but that he is the Lord, and that the Divine is what speaks, — which state continues until he has delivered his communication ; afterward he perceives and acknowledges that he IS a spirit, and that he did not speak from himself but from the Lord. Such being the state of the spirits who spoke with the prophets, therefore it is said by them, tl:at Jehovah spoke, I'lie spirits also called themselves Jehovah, as may be manifest, not only from the prophetical, but also from the historical parts of the Word. 255. That the nature of the conjunction of angels and spirits vrith man may be known, it is permitted to relate some particu- lars worthy of being mentioned, which may tend to illustrate and confirm the subject. When angels and spirits turn themselves to a man, it appears to them that his language is their own, and that they have no other language ; because thej^ are then in the man's language, and not in their own, which they do not even remem- ber. But as soon as they trn-n themselves away from the man, they are in their own angelic and spiritual language again, and know nothing whatever of the man's. The like has occurred to myself. When I have been in company with angels, and in a state similar to theirs, I have conversed with them in their lan- guage, and neither knew nor remembered anything of my own ; but as soon as I left them, I was in my own language. It is also worthy of mention, that when angels and spirits turn themselves to a man, they can converse with him at any distance. They have conversed with me when they were afiir ofi', and their speech sounded as loud as when they were near ; but when they turn themselves from the man, and speak one with another, not a syllable of what they say is heard by him, even though it be spoken close to his ear. Hence it was made manifest to me that all conjunction in the spiritual world is according to the degree tn which individuals turn toward each other. It deserves further tc be mentioned, that many spirits can converse with a man at (he same time, and the man with them ; for they send one of their number to the man with whom they wish to converse, and this emissary spirit turns himself to the man, and the other spir- its turn to their emissary, and in this way they concentrate their IfEAl'EX AXD HELL. thoughts, which the emissary spirit utters. That spirit knows not, at the time, but tiiat he speai-cs from hunself ; neither do they know but that they speak from tliemselves. Thus the conjunc- tion of many with one, is elTected by the turning of tlie parties toward each other." But concerning these emissary spirits who are also called subjects, and the communication elfected throagh Uiem, more will be said in what follows. 256. It is not allowed any angel or spirit to speak with man liom his own memory, but only from the man's ; for angels and spirits have memory as well as men. If a spirit should speak with a man from his own memory, the man would not then know but that the spirit's thoughts were his own, when yet they are not. It would be like the seeming recollection of a thing which the man never heard or saw. That such is the case, has been given me to know from experience. Hence the opinion held by some of the ancients, that after some thousands of years they should return into their former life, and into all its acts, and that indeed they actually had so returned. They believed so, be- cause occasionally there occurred to them, as it were, a recollec- tion of things which yet they never saw or heard. This appear- ance was produced by an influx of spirits from their own memory into the ideas of men's thought. 257. There are also certain spirits, called natural and corporeal spirits, who, when they come to a man, do not conjoin themselves with his thought like other spirits, but enter into his body, and take possession of all his senses, and speak through his mouth, and act by his members, — not knowing at the time but that all things belonging to the man are their own. These are the spirits that obsess man. But they have been cast into hell by the Lord, and thus altogether removed ; so that there are no such obsessions at the present day.^ ' That the spirits sent from societies of spirits to other societies are called subjects, n. 4403, 5S56. That communications in the spiritual world are effected by such emissary spirits, n. 4403, 5846, 59S3. That a spirit, when he is sent out and acts as a subject, does not think from himself, but from 'hose who sent him, n. 59S5, 5986, 59S7. • That external obsessions, or those of the body, do not exist at tl is day, a» formerly, n. 1983 ; but that at this day internal o'lsessions, which are of I <;6 HBA VEN AND HELL. WRITINGS IN HEAVEN. 258. Since the angels have speech, and their speech consists of woi ds, it follows that they have writings also, and that they express their sentiments by writing as well as by speaking. Sometimes sheets of paper have been sent me covered willi writing, some of which were exactly like manuscripts, ai :J t (li- ers like printed sheets in the world. I could also read them in like manner ; but it was not allowed me to draw from them more (han one or tAvo ideas, because it is not according to divine order for a man to be instructed from heaven by writings, but b}' the Word, since communication and conjunction of heaven with the world, and thus of the Lord with man, is eflected by means of the Word alone. That papers written in heaven ap- peared also to the prophets, is evident from Ezekiel : " Whe7i I looked^ behold a hatid put yoi'tli by a spirit tinto me ; and a roll oj" a book was therein; and he spread it beyorc vie: it was ■written on the front and on the back" chap. ii. 9, 10 ; and in the Apocalypse : "/ saw at the right hand of Him who sat on the throtie, a book written within afid on the back side, sealed with seven seals." Rev. v. i. 259. That there should be writings in heaven was provided by the Lord for the sake of the Word ; for the Word in its essence is divine truth, from which both men and angels derive all heavenly wisdom ; for it was dictated by the Lord, and what is dictated by the Lord passes through all the heavens in order, and terminates with man. Hence it is accommodated both to the wisdom of angels and the intelligence of men. Therefore the the mind, are more numerous than formerly, n. 19S3, 4793. That man i« obsessed interiorly, when he has filthy and scandalous thoughts concern- ing God and his neighbor, and when he is only withheld from publishing Ihem by external bonds, which relate to the fear of the loss of reputation, of honor, of gain, to the dread of the law, and to the loss of life, n. 5990. Concerning the diabolical spirits who chiefly obsess the interiors of man, n. 4793- Concerning the diabolical spirits who are desirous to obsess tb» exteriors of man, but are shut up in hell, n. 2752, 5900. HEAVEN AND HELL. I^j angels have the Word, and read it just as men do on earth. They also preach from it, and derive their doctrinals thence, (n. 221). The Word is the same in heaven as on earth; only its natural sense, wliich is that of the letter with us, is not in heaven, but the spiritual which is its internal sense. Wliat this sense is, may be seen in the small work on the White Horse mentioned in the Apocalypse. 260. A bit of paper was once sent me from heaven, on which were written only a few words in the Hebrew character ; and I was told tliat every letter involved arcana of wisdom, and that those arcana were contained in the inflexions and curvatures of the letters, and thence likewise in the sounds. From this was made plain to me the meaning of tlie Lord's words : " Verily I say 7into you, till heaven atid earth pass, 07te iota or little horn shall not pass from the law," Matt. v. 18. That the Word is divine as to every tittle thereof, is also known in the church. But where the Divine lies concealed in eveiy tittle, is not yet known ; wherefore it shall be declared. The writing in the inmost heaven consists of various inflected and circumflccted forms ; and the inflexions and circumflexions are according to the form of heaven. By these the angels express the arcana of their wisdom, many of which cannot be expressed in words ; and, whai is wonderful, the angels are skilled in such writing without being tauglit. It is implanted in them like tlicir speech, (con- cerning which see n. 236) ; wherefore this writing is heavenly writing. The reason that it is inherent in the angels, is, because all extension of their thoughts and aflections, and thence all com- munication of their intelligence and wisdom, proceeds according to the form of heaven, (n. 201) ; hence their writing flows into that form. I was told that the most ancient people on this earth wrote in the same manner before the invention of letters ; and that it was transferred into the letters of the Hebrew language, which, in ancient times, were all inflected. Not one of them liad the square form in use at this day. Hence it is that things divine and the arcana of heaven are contained even in the iotas, apexes, and tittles of the Word. 261. This kind of writing, by means of characters of a hea- venly form, is ir use in the inmost heaven where tliey excel all »58 HEA VEN AND HELL. others in wisdom. By those characters they express the affecticis from which their tlioughts flow and follow in order according to the subject treated of. Hence those writings involve arcana which no thought can exhaust. I have also been permitted to see them. But there are no such writings in the inferior heavens The wiitings there are like those in the world, in similar etters, yet not intelligible to man because they are in angelic language, which has nothing in common with human languages, (n. 237) ; for by the vowels they express affections, by the consonants, the ideas of thought proceeding from those affections, and by the wordi composed of both, the meaning they wish to convey, (see above, n. 234, 241). This kind of writing also involves in a few words more tlian a man can record in several pages. I have seen writings of this kind also. In this manner they have the Word written in the inferior heavens ; and in the inmost heaven they have it written in heavenly characters. 262. It is worthy of remark, that writings in the heavens flow naturally from the very thoughts of the angels, and are executed so easily, that it is as if thought threw itself upon paper. The hand does not hesitate in the choice of any word, because the words they speak as well as those they write, correspond to the ideas of their thought ; and all correspondence is natural and spontaneous. There are also writings in the heavens without the assistance of the hand, from mere correspondence of the thoughts ; but these are not permanent. 263. I have also seen writings from heaven consisting merely of numbers written in order and in a series, exactly like writings com- posed of letters and words ; and I was informed that this writing is froin the inmost heaven, and that their heavenly writing, treated of above, (n. 260, 261), takes the form of numbers before the angels of an inferior heaven, when the thought from it flows down thithei ; and that this numerical writing in like manner involves arcana, some of which can neither be comprehended by thought nor expressed by words. For all numbers have their .correspondence, and a signification according to their correspond- ence, the same as words ;' yet with this difference, that numbers ' That all numbers, in the Word, signify things, n. 4S2, 4S7, 647, 648, 755. 813. 1963. '988. 2075, 2352, 3252. 4264, 4670, 6175, 94SS. 9<>5<). i(>2i7. HEA VEN AND HELL. involve general ideas, and words particular ones ; and since one general idea involves innumerable particulars, it follows that numerical writing involves more arcana than alphabetical. From these things it was made e\ident to me that numbers in the Word, as well as words, signify things. What the simple num- bers signify, as 2, 3, 4, 5, 6, 7. S, 9, 10, 12 ; and what the com- pound, as 20, 30, 50, 70, 100, 144, 1000, 10000, 12000, and others, may be seen in the Arcana Ccelestia, where they are treated of. In the numerical writing in heaven, that number is always placed first, on which the following numbers depend as on their subject ; for that number is as it were the index of the subject treated of, and from that number those which follow derive their specific determination to the subject. 264. They who know nothing about heaven, and do not wish to have any other idea concerning it than as of a purely atmo- spherical region, in which the angels fly about as intellectual minds destitute of the sense of hearing and sight, are unable to conceive that they have speech and writing ; for they place tlie existence of everything real in material nature. Nevertheless, the things which exist in heaven are as real as those in the world ; and the angels who are there possess everything useful for life, and conducive to wisdom. THE WISDOM OF THE ANGELS OF HEAVEN. 265. The nature of angelic wisdom can scarcely be comprb- hended, because it so far transcends human wisdom as to pre- clude all comparison ; and what is thus transcendent aj pears to 10253. Shown from heaven, n. 4495, 5265. That numbers multipliea signify similar things with the simple numbers from which tliey result by multiplication, n. 5291, 5335, 570S, 7973. That the most ancient people had heavenly arcana in numbers, forming a kind of computation of things relating to the church, n. 575. i5o HEAVEN AXD HELL. be nothing. Besides, some of the truths that must be employcJ in describing it, are as yet unknown ; and truths before they are known, are like shadows In the understanding, which render obscure tlie real nature of the subject thought of. Nevertheless, these unknown truths may be known and comprehended, pro- vided the mind take delight in such knowledge ; for delight car- lies light with it, because it proceeds from love ; and light from heaven shines on those who love the things pertaining to divine and heavenly wisdom, and they receive illustration. 266. What the wisdom of the angels is may be concluded from the fact that they dwell in the light of heaven, and the light of heaven in its essence is divine truth, or divine wisdom ; and this light enlightens at the same time their internal sight, which is that of the mind, and their external sight which is that of the eyes. (That the light of heaven is divine truth, or divine wis- dom, may be seen above, n. 126 to 133). The angels also dwell in the heat of heaven, which in its essence is divine good, or di- vine love, from which they derive the aflection and desire of be- coming wise. (That tlie heat of heaven is divine good, or divine love, may be seen above, n. 133 to 140). That the angels are in wisdom to such a degree that they may be called wisdoms, may be concluded from the fact that all their thoughts and affec- tions flow according to the heavenly form, which is the form of divine wisdom ; and that their interiors which receive wis- dom, are arranged in that form. (That the thoughts and affec- tions of the angels flow according to the form of heaven, and consequently also their intelligence and wisdom, may be seen above, n. 201 to 212). Tliat the angels possess superior wisdom, Is further evident from this circumstance, that their speech is the speech of wisdom, for it flows immediately and spontaneously from thought, as thought flows from aflection , so that their speech is thought and aflection in an external form. Hence no- thing witJidraws them from the divine influx, and no extraneous ideas enter their thoughts, as is the case with man while he is speaking. (That the speech of angels is that of their thought and aflection, may be seen, n. 234 to 245). Another circum- stance also conspires to exalt the wisdom of the angels, and that is, that all things which they see with their eyes and perceive by HEA VEN AND HELL. their senses, are in agreement with their wisdom, because they are correspondences, and thence forms representative of such things as belong to wisdom. (That all things which appear in the heavens correspond with the interiors of the angels, and are representations of their wisdom, may be seen above, n. 170 to 182). Besides, the thoughts of the angels are not bounded and confined by ideas derived from space and time, like human tlioughts; for spaces and times belong to nature, and the things proper to nature withdraw the mind from spiritual things, and hinder the extension of intellectual vision. (That the ideas of angels derive nothing from time and space, and thus are not lim- ited like those of men, may be seen above, n. 162 to 169, and 191 to 199). Neither are the thoughts of the angels drawn downward to things terrestrial and material, nor interrupted by cares about the necessaries of life ; consequently they are not withdrawn by them from the delights of wisdom, like the thoughts of men in the world. For all things are given them gratis by the Lord ; they are clothed gratis, they are fed gratis, they have habitations gratis, (n. iSi to 190) ; and moreover they are gifted with delights and pleasures according to their reception of wisdom from the Lord. These observations are made, that it may be known whence the angels have such exalted wisdom.* 267. The reason that angels are capable of receiving such wisdom, is because their interiors are open ; and wisdom, like every perfection, increases toward the interiors, thus according to the degree in which they are opened.^ There are three de- ' That the wisdom of angels is incomprehensible and ineffable, n. 2795, 2796, 2S02, 3314, 3404, 3405, 9094, 9176. ' That so far as man is elevated from things external toward interior things, so far he comes into light and intelligence, n. 61S3, 6313. That there is an actual elevation, n. 7816, 10330. That elevation from things external^o things interior is like elevation out of a mist into light, n. 4598. That exterior things are more remote from the Divine in man, and are therefore respectively obscure, n. 6451 ; and also respectively confused, n. 996, 3855. That interior things are more perfect, because nearer to the Divine, n. 5146, 5147. That in what is internal there are thousands and thousandsof thingswhich appearexternally as one general thing, n. 5707. That hence thought and perception are clearer in proportion as they are interior, n. 5920. 21 l62 HEAVEN AND HELL. grees of life with every angel, which correspond to the three hea- vens, (see n. 29 to 40). They with whom the first degiee is open, are in the first or ultimate heaven ; they with whom the second degree is open, are in the second or middle heaven ; but they with whom the third degree is open, are in the tliird or in- most heaven. The wisdom of the angels in the heavens is ac- cording to these degrees. Hence the wisdom of the angek '>! tlie inmost heaven immensely transcends the wisdom of the ic ol llie middle heaven, and tlie wisdom of these immensely trans- cends that of the angels of the ultimate heaven. (See above, n. 209, 210; and on the nature of degrees, n. 38). Such distinc- tion exists, because the things which are in a superior degree are particulars, and those in an inferior degree are generals, and gen- erals include particulars. Particulars, in resjject to generals, are as thousands or myriads to one ; and so is the wisdom of the an- gels of a superior heaven, compared with that of the angels ot an inferior heaven. - But still the wisdom of these latter transcends the wisdom of man in the same proportion ; for man is in a body and its sensuals, and the corporeal sensual things of man are in the lowest degree. Hence it is evident what kind of vvisdom they pos- sess, who think from things sensual, and are called sensual men ; n truth they have no wisdom at all, but only science.' It is quite ' That the sensual principle is the ultimate of the life of man, and th*at it adheres to, and inheres in, his corporeal principle, n. 5077, 5767. 9212, 9216, 9331, 9730. That he is called a sensual man who judges and con- cludes about all things from the senses of the bodj-, and who believes nothing but what he can see with his eyes and touch with his hands, n. 5094, 7693. That such a man thinks in externals, and not interiorly in himself, n. 50S9. 5094. 6564, 7693. That his interiors are closed, so that he sees nothing therein of spiritual truth, n. 6564, 6S44, 6S45. In a word that he is in gross natural light, and therefore perceives nothing which is* from the light of heaven, n. 6201, 6310, 6564, 6S44, 6S45, 659S, 6612, 6614, 6622, 6624. That interiorly he is in contrariety to those things which relate to heaven and the church, n. 6201, 6316, 6S44, 6S45, 694S, 6949 That the learned, who have confirmed themselves against the truths ol the church, become of such a character, n. 6316. That sensual men arc more cunning and malicious than others, n. 7693, 10236. That thej rea son sharply and cunningly, but from the corporeal memory, in which the} place all intelligence, n. 195, 196, 5700, 10236; and that tlv./ reason from •he fallacies of the senses, n. 50S4, 694S, 6949, 7693. HEA VEN AND HELL. otherwise with those who elevate their thoughts above the things of sense, and especially with those whose interiors are open even into the light of heaven. 26S. How great the wisdom of the angels is, may be further evident from the fact, that in the heavens there is a communica- tion of all things, — the intelligence and wisdom of one being communicated to another. Heaven is a communion of all good things, because heavenly love wills that what is its own should be another's ; consequently no one in heaven jDerceives his own good in himself as good, unless it be also in another. Thence also is the happiness of heaven. The angels derive from the Lord this disposition to communicate, for such is the nature of the Divine Love. That there is such communication in the heavens, has also been given me to know by experience. Certain simple spirits were once taken up into heaven ; and when there, they came also into angelic wisdom, and then understood things which they could not comprehend before, and spoke such things as they were unable to utter in their former state. 269. The wisdom of angels is such as cannot be described in words, but can only be illustrated by some general obsei"V'ations. Angels can express by a single word, what man cannot express by a thousand. And besides, there are innumerable things in one angelic word, which cannot be expressed at all by the words of liuman language ; for in every single word spoken by angels, there are contained arcana of wisdom in continuous connection, which human knowledge can never reach. The angels supply, by the tone of the voice, what they do not fully express by words, and in tliat tone there is contained the aflection of the things spoken of in their proper order ; for, — as was said above, n. 236, 241, — they express affections by sounds, and the ideas of thought derived from affections, by words. Hence it is that the things heard in heaven are said to be ineffable. The angels can like- wise relate in a few words the entire contents of any book, and infuse into every word such things as elevate to interior wisdom j for tlieir speecn is such that its sounds harmonize with their affec- tions, and every word, with their ideas. Their words, too, are vaiied. b\' an infinity of methods, according to the series of thing', cmoraced within the compass of their thought. The in- 164 HEAVEN AND HELL. terior angels can also discover the whole life of a speakei from the tone of his voice coupled with a few expressions ; for from the sound, variegated by tlie ideas expressed in words, they per- ceive his ruling love, on which is inscribed, as it were, eveiy particular of his life.' From these considerations it is evident what the wisdom of the angels is. Their wisdom, in compari- son with human wisdom, is as a myriad to one, — comparatively as the moving forces of tlie whole body, which are innumerable, are to tlie action resulting from them, wherein to human sense they appear as one ; or as the tliousand things pertaining to an object as seen tlirough a perfect microscope, to the one obscure thing which it appears to the naked eye. To illustrate the sub- ject by an example : An angel from his wisdom explained re- generation, and made known arcana concerning it in their order even to some hundreds, filling each one with ideas which con- tained arcana still more interior, — and this from beginning to end ; for he explained how the spiritual man is conceived anew, is carried as it were in the womb, is born, grows up, and is suc- cessively perfected. He said that he could increase tlie number of arcana even to some thousands ; and tliat he had only men- tioned those concerning the regeneration of the external man, and that there were innumerably more concerning tlie regenera- tion of the internal. From tliis and otlier similar examples which I have heard from the angels, it was made manifest to me how great is their wisdom, and how great, respectively, the ignorance of man ; for he scarcely knows what regeneration is, and is unacquainted witii a single step of its progression while being regenerated. ' That what rules, or has universal dominion with man, is in every par- ticular of his life, and thus in all and everything of his affection and thought, n. 4459, 5949, 6159, 6571, 764S, S067, SS53 to SS5S. That the quality of man is such as his ruling love is, n. 91S, 1040, SS5S; illustrated by examples, n. SS54, SS57. That what reigns universally constitute s the life of the spirit of man, n. 764S. That it is his very will, his very love, and the end of his life; for what a man wills, he loves, and what he loves, he regards as an end, n. 1317, 156S, 1571, 1909, 3796, 5949, 6936. That therefore man is of such a quality as his will is; or of such a qua'ity as his ruling love is; or of such a quality as the end of his life is, n. 156S, 1571, 3570, 4054, 6571, 6934, 693S, S856, 10076, 10109, loiio, 102S4. HEAVEN AND HELL. 165 270. Something shall now be said concerning the wisdom of the angels of the third or inmost heaven, and how much it exceeds the wisdom of the angels of the first or ultimate heaven. The wisdom of the angels of the third or inmost heaven is in- comprehensible, even to those who are in the idtimate heaven ; because the interiors of the angels of the third heaven are open to the third degree, but those of the angels of the first heaven only to the first degree ; and all wisdom increases toward the in- teriors, and is perfected according to the degree in which they are opened, (n. 3oS, 267). Since the interiors of the angels of the third or inmost heaven are opened to the third degree, there- fore divine truths are, as it were, inscribed on them ; for the in- teriors of the third degree are in the form of heaven more than the interiors of the second and first degrees ; and the form of heaven is from divine truth, thus according to divine wisdom. Hence it is that divine truths appear, as it were, inscribed on those angels, or as if they were inherent and innate. Wherefore as soon as they hear genuine divine truths, they immediately acknowledge and perceive them, and afterwards see them, as it were, inwardly in themselves. Since the angels of this heuven are of such a character, therefore they never reason about divine truths, still less do they dispute about any truth, whether it be so or not so ; nor do they know what it is to believe or have faith ; for they say. What is faith ? for I perceive and see that it is so. This they illustrate by comparisons, saying, that, to urge a man to have faith, who sees the truth in himself, is like sa3'ing to one who sees a house and the various things in and around it, that he ought to have faith in them, and believe that they are just as he sees ; or it is like telling a man who sees a garden with its trees and fruits, that he ought to have faith that it is a garder. , and that the trees and fruits are trees and fruits, when yet he sees them plainly with his own e3'es. Hence it is that the angels of ihe third heaven never name faith, nor have they any idea of it; tperefore they do not reason about divine truths, still less do they dispute concerning any truth whether it be so or not so.^ But ' That the celestial angels are acquainted with innumerable things, and we immensely wiser than the spiritual angels, n. 27 iS. That the celestial x66 HE A VEN AND HELL. the angels of the first or ultimate heaven have not divine truths thus insciibed on their interiors, because only the first degree of life is open with them ; therefore they reason about truths ; and they who reason scarcely see anything beyond the immediate object about which they reason, or go beyond the subject except only to confirm it by certain arguments; and when they have confirmed it, they say it shall be a matter of faith, and is to be fielieved. I have conversed with the angels on these subjects, and they told me, that the distinction between the wisdom of the an- gels of the third heaven and that of the angels of the first hea- ven, is like the distinction between what is lucid and what is obscure. They also compared the wisdom of the angels of the third heaven to a magnificent palace full of all things for use, around which are extensive paradises [or gardens] and around these magnificent objects of various kinds ; and they said that, because those angels are in the truths of wisdom, they cau enter into the palace, and look upon every thing there, and also ramble ni the paradises in every direction, and gather delight from all they behold. But it is otherwise with those who reason concern- ing truths, and especially with those who dispute about them. These do not see truths from the light of truth, but cither imbibe them from others, or from the literal sense of the Word not in- teriorly imderstood ; and therefore they say that they arc to be believed, or that faith is to be had in these truths, into which they are afterwards imwilling that any interior sight should enter. Concerning these they said, tliat they cannot approach the fi'^sl threshold of the palace of wisdom, much less can they enter it and ramble about in its paradises, because they stop at the first step that conducts thither. It is otherwise with those who are in the truths themselves. Nothing hinders them from being borne on and making unlimitf ' progress ; for the truths seen lead thcni angels do not think ami speak from a principle of faith, like the spiritual angels, because the v are in perception from the Lord of all things relating to faith, n. 202, 597.667, 7S4, 1121, 13S7, 139S, 1442, 1919. 76S0, 7S77, S780, 9277, 10336. That in regard to the truths of faith, thev only say, Yea, yea, or Nay, nay, but that the spiritual angels reason whether it be so, n. 1715, 3246, 444S, 9166, 107S6; where the Lord's words are explained, your discourse be I'ea, yea, Nay, uay," RLitt. v. 36. IIEA VEN AND HELL. 165 wliithcrsocver they go, and into wide fields; for eveiy tiutli is of infinite extent, and is in connection with many others. They said fnrther, that the wisdom of the angels of the inmost heaven consists principally in this, that they see divine and heavenly things in every single object, and things wonderful in a series of many objects. For all things which appear before their eyes C(u respond; as when they sec palaces and gardens, their view dots not linger in the objects before their eyes, but they see also the interior things from which they originate, and to which they conespond; and this with all possible variety, according to the appearance of tlie objects, — thus beholding innumerable things at once in order and connection, which then so delight their minds that they seem to be carried out of themselves. That all things whicli appear in the heavens correspond to the divine things from the Lord with the angels, may be seen above, n. 170 to 176. 271. The angels of the third heaven are such, because they are in love to tlie Lord ; and this love opens the interiors of the mind to the third degree, and is the receptacle of all things o. wisdom. It is further to be known, that the angels of the inmost heaven are still continually perfecting in wisdom, and this, too, in a manner difterent from those of the ultimate heaven. The angels of the inmost heaven do not store up divine truths in the memory ; thus they do not make anytlTing like a science of them, but as soon as they hear them they perceive them to be truths, and commit them to life. Divine truths therefore remain with them as if inscribed on their interiors ; for what is commit- ted to the life thus abides internally. But it is otherwise with the angels of the ultimate heaven. These first store up divine truths in the memory, and reduce them to a science, and thence call them forth and perfect their understanding by them ; and, without any interior perception whether they be truths, will them, and commit them to life. Hence they are respectively in obscurity. It is worthy of remark, that the angels of the third heaven are J eifectcd in wisdom by hearing, and not by sight. The truths wnich they hear from preaching do not enter into their memory, but immediately into their perception and will, and become of their life ; but the objects which they see with their eyes enter into HEA VEN AND HELL. their memory, and they reason and converse about these ; whence it was made manifest to me, that with them the way of hearing is the way of wisdom. This, too, is from correspondence ; for the ear corresponds to obedience, and obedience has relation to life ; but the eye corresponds to intelligence, and intelligence has relation to doctrine.' The state of these angels is also described in many parts of the Word, as in Jeremiah : "/ luill put jSTy law in their mind., and will write it on their heart. They shall no more teach every one his friend., aitd every one his brother, saying, Know ye fehovah ; for they shall all know Mc^foom the least of them to the greatest of them." xxxi. 33, 34. And in Matthew: '•'■Tour discourse shall be Tea, yea. Nay, nay; whatsoever is more than these is from evil." v. 37. What is more than these is from evil, because it is not from the Lord ; for the truths which are in the angels of the third heaven are from the Lord, because those angels are in love to Him. Love to the Lord in that heaven consists in willing and doing divine truth, for divine truth is the Lord in heaven. 272. An additional reason — which also is the primary one in heaven — why the angels are capable of receiving such exalted wisdom, is, because they are free from self-love ; for in proportion as any one is free from that love, he is capable of becoming wise in things divine. It is that love which closes the interiors against the Lord and heaven, and opens the exteriors and turns them toward self. Wherefore all those with whom that love predomi- nates are in thick darkness as to the things of heaven, however enlightened they may be as to those of the world. But angels on the other hand, because they are free from self-love, are in the light of wisdom ; for the heavenly loves in which they are, which are love to the Lord and love toward the neighbor, open ' Concerning the correspondence of the ear and of hearing, n. 4652 to 4660. That tlie ear corresponds to perception and obedience, and thai hence it signifies those principles, n. 2542. 3S69, 4653, 5017, 7216, S361, 9311, 9397, 10065. That it signifies the reception of truths, n. 5471, 5475, 9926. Concerning the correspondence of the eye and its sight, n. 4403 to 4421, 4523 to 4534- That hence the siglit of the e^-e signifies tlie intelli- gence which is of faith, and also faith itself, n. 2701,4410, 4526,6923,9051, 10560 IIEA VEN AND HELL. 169 the interiors, because those loves are from the Lord, and the Lord Himself is in them. That those loves make heaven in general, and form heaven with every one in particular, maybe seen above, n. 13 to 19. Since heavenly loves open the interiors to the Lord, therefore also all the angels turn their faces toward the Lord, (n. 143), For in the spiritual world the love turns the interiors of e^ery one toward itself, and in wliate\er direction it turns the in- teriors, it also turns the face; for the face there acts in unison V"rilh the interiors, of which it is indeed the external form. Since the love turns the interiors and the face toward itself, there- fore it also conjoins itself with them, — for love is spiritual con junction, — and communicates to them all its own. From this turning and consequent conjunction and communication, the an- gels derive their wisdom. That all conjunction in the spiritual world is according to tlie turning [or aspect], maybe seen above, 273. The angels are continually perfecting in wisdom but still they cannot to eternity be so far perfected, that there can be any i-atio between their wisdom and the divine wisdom of the Lord ; for tlie divine wisdom of the Lord is infinite, and between the inflnite and the finite tliere is no ratio. 274. Because wisdom perfects the angels and constitutes their life, and because heaven with its goods flows into every one according to his wisdom, therefore all in heaven desire wisdom, and long for it scarcely otlierwise than as a hungry man longs for food. Knowledge, intelligence, and wisdom are also spiritual nourishment, as food is natural nourishment ; besides, they mu- tually correspond to each other. 275. The angels in one heaven and those in one society ot heaven, are not in the same but in different degrees of wisdom. Those in the midst are in the greatest wisdom, and those round abou tiiem are in less and less in proportion as they are distant from Che centre. The decrease of wisdom according to distance from the centre, is like tlie decrease of light verging to shade ; (iCi above, n. 43 and 12S). They also have light in a degree cori'esponding to their wisdom ; for the light of heaven is divine ' That the angels advance in perfection to eternity, n. 4803, 6648. 22 H HEA VEN AND HELL. wisdom, and every one is in light according to his reception of that wisdom. Concerning the liglit of heaven and its various reception, see above, n. 126 to 133. IHE STATE OF INNOCENCE OF THE ANGELS IN HEAVEN. 276. What innocence is, and what its quahty, is known to few in the world, and is altogether unknown to those who are in evil. It appears, indeed, before the eyes, displaying itself in the face, the speech, and the gestures, especially of little children ; but yet its nature is not known, still less is it known that it is that in which heaven stores itself up with man. In order, there- fore, that it may be known, I shall proceed in order, and speak first of the innocence of infancy, next of the innocence of wis- dom, and lastly of the state of heaven in regard to innocence. 277. The innocence of infancy, or of little children, is not genuine innocence, for it exists only in the external form, and not in the internal. Nevertheless we may learn from that what inno- cence is, for it shines forth from their faces, from some of their gestures, and from their earliest speech, and aflects those around them. The reason is, because they have no internal thought ; for they do not yet know what is good and evil, nor what is true and false, — and from these, thought is derived. Hence they have no prudence derived from proprium, no determined and deliberate purpose, consequently no end of an evil nature. They have no proprium acquired from the love of self and the world ; they attribute nothing to themselves, — regarding all that they have, as received from their parents ; they arc content and pleased with tlie few and little things which are given them ; they have no anxiety about food and raiment, and none about the future; tlicy do not look to the world, and covet manv of its possessions ; thev love their parents, their nurses, and their little companions, with whom they play innocently ; they sufler themselves to be led ; tliey hearken and obey. And because they are in this state, they HEA VEN AND HELL. IT receive all they are taught into the life ; hence they have becom- ing manners, ^vithollt knowing whence they came ; hence tliej have speech, and the rudiment of memory and thought, for the receiving and implanting of which their state of innocence serves as a medium. But this innocence, as was said above, is external, because of the body only, not of the mind ;^ for their mind is not yet formed, because mind is understanding and will, and thought ;uid affection thence derived. I have been told from heaven tlint infants are especially under the auspices of the Lord, and receive influx from the inmost heaven, where there is a state of inno- cence ; and that the influx passes through their interiors, and in passing, affects them with nothing but innocence ; and that hence innocence is exhibited visibly in their faces and some of their gestures, and becomes manifest ; and that it is this innocence whereby parents are inmostly affected, and which produces the love that is called storge. 278. The innocence of wisdom is genuine innocence, because it is internal ; for it belongs to the mind itself, thus to the will itself and thence to the understanding ; and when innocence is in these, there is also wisdom, for wisdom pertains to the will and understanding. Hence it is said in heaven that innocence dwells in wisdom, and that an angel has as much of wisdom as he has of innocence. That such is the case, they confirm by this, that those who are in a state of innocence attribute nothing of good to themselves, but regard all their goods as gifts received, and ascribe them to the Lord ; that they wish to be led by Him, and not by themselves ; that they love everything which is good, and are delighted with everything which is true, because they know and perceive that to love what is good, thus to will and to do it, is 'o love the Lord ; and to love what is true, is to love their neigh- ' That tlie innocence of infants is not true innocence, but that true niiocence dwells in wisdom, n. 1616, 2305, 2306, 3495, 4563, 4797, .sCwtS, 301, I002I. That the good of infancy is not spiritual good, but that it .econies so hy the implantation of truth, n. 3504. That nevertheless the good of infancy is a medium by which intelligence is implanted, n. 1616, 3183', 9301, loiio. That man, without the good of innocence infused in infancy, would be a wild beast, n. 3494. That whatever is imbibed in in- fancy, appears natural, n. 3494. »72 HEAVEN AND HELL. bor ; that the}' live contented with theli' own, whether it be httle or much, because they know that they receive as much, as is profitable for them ; little, if little be profitable, and much, if mu':h be profitable ; and that the}- do not themselves know what IS best for them, this being known only to the Lord, whose jiro- vid^nce in all things contemplates eternal ends. Hence they are not anxious about the future. They call solicitude about the fufnre, care for the morrow, which they say is grief for the loss or non-recej^tion of things which are not necessary for the uses pf life. In their intercourse with others they never act from an evil end, but from what is good, just, and sincere. To act from an evil end, they call cunning, which they shun as the poison of a serpent, since it is altogether contrary to innocence. Because they love nothing more than to be led of the Lord, and acknow- ledge their indebtedness to Him for everything they receive, therefore they are removed from their proprium ; and in the degree that they are removed from tlieir pi"oprium, in the same degree the Lord flows-in. Hence it is, that whatever they hear from Him, whether through the medium of the Word or of preaching, thev do not store up in the memory, but immediately obey ; that is, diey will and do it, — the will itself being their memory. These, for the most part, appear simple in the external form, but interiorly they are wise and prudent. These are they who are meant by the Lord when He says, '•'•Be ye prudeitt as serpents^ and guileless as doves;" Matt. x. i6. Such is the in- nocence which is called the innocence of wisdom. Because mnoccnce attributes nothing of good to self, but ascribes all good to the Lord, and because it thus loves to be led by the Lord, and thence is the reception of all good and truth from which wisdom is derived, therefore man was so created, that when an infant he may be in external innocence, and when he becomes old he may be in internal innocence : that by means of the former he may come into the latter, and from the latter return into the former. Wherefore also when man becomes old, he even shrinks in body, and becomes, as it were, an infant again, but a wise infant, thus an angel ; for an angel is a wise infant in an eminent sense. Hence it is that, in tlie Word, an infant signifies one who HEAVEN AND HELL. 1 73 IS innocent ; and an old man, a wise man in whom is inno- cence.' 279. The case is similar with every one who is regenerated, — regeneration being a re-birth as to the spiritual man. He is first introduced into the innocence of infancy, which consists in this, that he knows nothing of truth, and can do nothing of good, from himself, but only from the Lord ; and that he desin s and longs after them, for no other reason than because truth is trulli, and good is good. They are also given him by the Lord, as lie advances in age. He is first led into the knowledge of them, then from knowledge into intelligence, and finally from intelli- gence into wisdom, — innocence always accompanying, which consists, as was said, in the acknowledgment that he knows no- thing of truth and can do nothing of good from himself, but from the Lord. Without this foith and the perception which it gives, no one can receive anything of heaven. In this principally consists the innocence of wisdom. 2S0. Because innocence consists in being led by the Lord and not by self, therefore all who are in heaven are in innocence ; for all who are there love to be led by the Lord. They know, in- deed, that to lead themselves, is to be led by the proprium, and the proprium consists in loving one's self ; and he who loves him- self, does not permit another to lead him. Hence it is, that as far as an angel is in innocence, so far he is in heaven, that is, so far he is in divine good and divine truth ; for to be in these is to be in heaven. The heavens, therefore, ai'e distinguished according to innocence. They who are in the ultimate or first heaven, are in innocence of the first or ultimate degree ; they who are in the middle or second heaven, are in innocence of the second or mid- dle degree ; but they who are in the inmost or third heaven, are II innocence of the third or inmost degree. These last, there- fore, are the very innocences of heaven, for they above the rest ' That innocence, in the Word, is signified by infants, n. 5608; and also by sucklings, n. 31S3. That an old man signifies a wise man, and, in the abstract sense, wisdom, n. 31S3, 6523. That man is so created, that in proportion as he verges to old age, he may become as an infant; that innocence may then be in w isdom, and that he may thus pass into heaven, atid become an angel, n. 31S3, 5608. »74 HEAVEN AND HELL. love to \)& led b}- tlie Lord as little children by their father. Wherefore also they receive the divine truth, — which they hear, either immediately from the Lord or mediately through the Word and preaching, — directly into the will, and do it, and so commit it to life. Hence their wisdom so far exceeds that of the ang(;ls of the inferior heavens; (see n. 270, 271). Becaus': these angels are of such a character, therefore they are nearest the I ,ord, from whom they derive their innocence ; and they are also separated from the proprium, so that they live as it were in the Lord. They appear simple in the external form, and to the eyes of the angels of the inferior heavens, as infants, thus very smrll. And they also appear like those who are not very wise, although they are the wisest of the angels of heaven ; for they know that they have nothing of wisdom from themselves, and that to be wise is to acknowledge this; and also, that what they know is as nothing in comparison with what they do not know. To know, acknowledge, and perceive this, they say, is the first step in wis- dom. These angels are also naked, because nakedness corre- sponds to innocence.' 2S1. I have conversed much with the angels concerning inno- cencc, and have been informed that it is the esse of all good, and therefore that good is only so far good as there is innocence in it ; consequently that wisdom is only so far wisdom as it par- takes of innocence ; that it is the same with love, charity, and faith ; and hence it is, that no one can enter heaven without inno- cence ; and that this is what is meant by the Lord where He says, '•'•Suffer the little children to come unto j\lc, and forbid them not ^ for of such is the kijigdom of the heavens. Verily, I say unto you., whosoever shall not receive the kiitgdojn of the heavens as a little child, shall not enter therein." Mark x. 14, 15; Luke xviii. 16, 17. By little children in this passage, and also in other parts of the Word, are meant those who are iuno- ' Tlint all in the inmost heaven are forms of innocence, n. 154, 27.V), 3S37; and that, therefore, they appear to otiiers as infants, n. 154. Thai Ihey aro also naked, n. 165, S375, 9960. That nakedness is a sign of in- nocence, n. 165, S375. That spirits liave a custom of testifvinsj their in- nocence by putting off their clothes, and presenting themselves naked, n «375. 9960- HEAVEN AND HELL. ccnt.^ The state of innocence is also described by the Lord in Matt. vi. 25 to 34, but by pure corresj^ondences. Good is good only so far as innocence is in it, because all good is from the Lord, and because innocence consists in the desire to be led by the Lord. I have also been informed that truth cannot be con joined with good, and good with truth, except by means of in aocence. Hence also it is, that an angel is not an angel of hea- ven unless innocence be in him ; for heaven is not in any one until truth be conjoined with good in him ; whence the con\unc- 'on of truth and good is called the heavenly marriage, and the neavenly marriage is heaven. I have been further informed, that truly conjugial love derives its existence from innocence, be- cause from the conjunction of good and truth in which two minds, — namely, of husband and wife, — are established ; and that this conjunction, when it descends into a lower sphere, is exhibited under the form of conjugial love ; for conjugial partners, like their minds, mutually love each other. Hence there is a playfulness as of infancy and innocence in conjugial love.^ 282. Because innocence is the very esse of good with the angels of heaven, it is evident that the divine good proceeding from the Lord is innocence itself ; for it is this good which flgws- ' That every good of love and truth of faith ought to have innocence in ;t, that it may be good and true, n. 2526, 2780, 31 11, 3994, 6013, 7840, 9262, 10134. That innocence is the essential of what is good and true, n. 2780, 7S40. That no one is admitted into heaven unless he has something of innocence, n. 4797. " That love truly conjugial is innocence, n. 2736. That conjugial love consists in willing what the other wills, thus mutually and reciprocally, n. 2731. That they who are in conjugial love cohabit together in the inmost principles of life, n. 2732. That there is a union of two minds, and thus that from love they are one, n. 1016S, 10169. That love truly conjugial derives its origin and essence from the marriage of good and truth, n. 1728, 2729. Of certain angelic spirits who have a perception whether tliere be a conjugial principle, from the idea of the conjunction of good and )f truth, n. 10756. That conjugial love is altogether like the conjunc- tion )f good and of truth, n. 1094, 2173, 2429. 2503, 3103, 3132, 3155, 3179, 3180, 435S, 5407, 5835. 9206, 9207, 9495. 9637- That therefore, in the Woid, b\ marriage is understood the marriage of good and truth, such as is in V>,;(4Vfn, and such as should be in the church, n. 3132, 4434, 4S35. 176 HEAVEN AND HELL. in with the angels, and affects their inmosts, and disposes and fits them to receive all the good of heaven. The case is similar with little children, whose interiors are not only formed by the ti'ansflux of innocence from the Lord, but are also continually adapted and disposed to receive the good of heavenly love ; since the good of innocence acts from the inmost, for it is, as v/as said, tlie esse of all good. From these considerations it is manifest tliat a'l innocence is from the Lord. Hence it is that the Loid fn the Word, is called a lamb, for a lamb signifies innocence.' Because innocence is the inmost in every good of heaven, there- fore also it so affects the mind, that he who has sensible percep- tion of it, — which happens when an angel of the inmost heaven appi'oaches, — seems unable to control himself, and to be affected and as it were transported with such delight, that every delight of the world appears comjsaratively as nothing. I speak this from experience. 283. All who are in the good of innocence, are affected by in- nocence ; and affected according to the degree in which they are in that good. But they who are not in the good of innocence, are not affected by it. Wherefore all who are in hell are alto- gether opposed to innocence. They do not even know what in- nocence is. Yea, they are of such a nature, that in proporti'^n as any one is innocent, they burn to do him injur)'. Hence it is that they cannot bear the sight of little children ; as soon as they see them, they are inflamed with a cruel desire to hurt tlieni. From this it was made evident that the jDroprium of man, and thence the love of self, is opposed to innocence ; for all who are in hell are in the proprium, and thence in the love of self.* That a lamb, in the Word, signifies innocence and its good, n. 3994, 10132. • That the proprium of man consists in loving himself more than God, and the world more than heaven, and in making his neighbor of no ac- count in respect to himself; thus that it consists in the love of self and of the w.)rld, n. 694, 731, 4317, 5660. That the wicked are altogether oppoied to innocence, so that they cannot endure its presence, n. 2126. HE A VEN AND HELL. (77 THE STATE OF PEACE IN HEAVEN. 2S4. He who has not experienced the peace of heaven, can have no conception of the peace which the angels enjoy. Nay, a man, so long as he is in the body, cannot receive the peace of heaven, consequently cannot perceive it, because man's percejv tion is in the natural [degree]. In order to perceive it, he should be of such a character, that as to his thought, he can be elevated and withdrawn from the body, and be kept in the spirit, and then be with the angels. Because the j^eace of heaven has thus been perceived by me, I am able to describe it ; not indeed by words, such as it is absolutely, — because human words are inadequate, — but only by words such as it is relatively, as compared with that mental repose which those enjoy who are content in God. 285. There are two inmost things of heaven, namely, inno- cence and peace. They are called the inmost, because they pro- ceed immediately from the Lord. Innocence is that from which every good of heaven is derived, and peace is that from which is derived all the delight of good. Every good has its delight ; and both the good and the delight pertain to love ; for what is loved is called good, and perceived as delightful. Hence it fol- lows, that those two inmost things, which are innocence and peace, proceed from the Lord's divine love, and affect the angels from the inmost. That innocence is the inmost [jorinciple] of good, may be seen in the chapter immediately preceding, which treats of the state of innocence of the angels of heaven ; but that peace is the inmost [principle] of delight derived from the good of innocence, shall now be explained. 2S6. Th; origin of peace shall first be declared. Divine peace is in tht Lord, existing from the union of the Divine Itself and the Divine Human in Him. The Divine of peace in heaven is licin the Lord, existing from the conjunction of Himself with the angels of heaven, and in particular from the conjunction of good and truth in every angel. These are the origins of peace. Whence it may be manifest, that peace in the heavens is the Di- vine inmostly affecting with blessedness every good there, — ^yea, 23 K» '78 HEA VEN AND HELL. is tlie source of all the joy of heaven ; and that, in its essence, il is the Divine joy of the Lord's divine love, resulting from the con- junction of Himself with heaven and with every one there. This joy — perceived by the Lord in angels, and by angels from tlie Lord — is peace. Hence by derivation, the argels have all that is blessed, delightful, and happy, or tliat which is called hea- venly joy.' 387. Because the origins of peace are from this source, there- fore the Lord is called the Prince of peace, and saj-s that peace is from Him, and that in Him is peace. The angels also are called angels of peace, and heaven the habitation of peace ; as in the following passages : " Unto us a child is born, utito us a Son is given, and the government shall be upon his shoulder l and his name shall be called Wonderful, Counsellor, God, Hero, Father of JStertiity, Prixce of Peace ; of the increase of his govermnent and peace there shall be no end." Isaiah ix. 5, 6. Jesus said, " Peace / leave with you. My peace I give unto you ; not as the -vorld giveth give I unto you." John xiv. 27. '■'•These things have I spoken unto you, that in Me ye may have PEACE." John xvi. 33. '■'•ychovah shall lift up His faces utito thee, and give thee peace." Numb. vi. 26. " The axgels of PEACE ivecp bitterly. The pathways are laid waste." Isaiali xxxiii, 7, S. '•'■The work of justice shall be peace, and My people shall dwell in the habitation of peace." Isaiah xxxii. 17, 18. That Divine and heavenly peace is the peace which iti meant in the Word, is also evident from other passages where it is named ; as in Isaiah lii. 7 ; chap. liv. 10 ; chap. lix. 8 ; Jereni. xvi. 5 ; chap. xxv. 37 ; chap. xxix. 11 ; Haggai ii. 9 ; Zech. viii, 12; Psalm xxxvii. 37 ; and elsewhere. Because peace signifies the Lord and heaven, and also heavenly joy and the delight ot good, therefore the salutation in ancient times was, peace be That by peace, in the supreme sense, is meant the Lord, — because peace exists from Him; — and, in the internal sense, heaven, because its inhabitants are in a state of peace, n. 37S0, 46S1. That peace in the hea- vens is the Divine inmostly affecting with blessedness every good and truth there, and that it is incomprehensible to mar, n. 92, 37S0, 5662, S455, 8665. That divine peace is in good, but not in truth without good, n< 8722. HEAVEN AND HELL. 179 UNTO YOU. This form has descended to the present day, and was also ratified by the Lord when He said to the disciples whom He sent forth, '•'•Into xohatsocver Jiouse ye etite?^ first say.. Peace be to this house; and if the son of peace be there., your peace shall rest upon it." Luke x. 5, 6. And the Loi^d Himself also, when He appeared to the apostles, said, '•^ Peace be with you" John XX. 19, 21, 26. A state of peace is also understood in the VV^ord, wherein Jehovah is said to have smelted an odor of rest, as in [the original of] Exod. xxix. 18, 25, 41 ; Levit. i. 9, 13, \*] ; chap. ii. 2, 9; chap. vi. 8, 14; chap, xxiii. 12, 13, 18; Numb. XV. 3, 7, 13 ; chap, xxviii. 6, 8, 13 ; chap. xxix. 2, 6, 8, 13, 36; an odor of rest, in the celestial sense, signifies the perception of peace.' Since peace signifies the union of the Divine Itself and the Divine Human in the Lord, and the conjunction of the Lord with heaven and the church, and with all in heaven, and also with those in the church who receive Him, therefore the Sabbath was instituted in remembrance of these things, and was named from rest or peace, and was the most holy repixsentative of the church. And therefore the Lord called Himself the Lord of the Sabbath, Matt. xii. 8 ; Mark ii. 27, 28 ; Luke vi. 5.' 288. Because the peace of heaven is the Divine inmostly affect- ing with blessedness the good itself which is with the angels, therefore it does not come to their manifest perception, except by ' That odor, in the Word, signifies the perceptivity of what is agreeable or disagreeable, according to the quality of the love and the faith, of which it is predicated, n. 3577, 4626, 4628, 4748, 5621, 10292. That an odor of rest, when applied to Jehovah, denotes the perceptivity of peace, n. 925, 10054. That on this account, frankincense, incense, odors in oils and ointments, v.eic made representative, n. 925, 4748, 5621, 10177. ^ That the sabbath, in the supreme sense, signifies the union of the es- sential Divine with the Divine Human in the Lord; in the internal sense, the conjunction of the Divine Human of the Lord with heaven and the church ; and in general, the conjunction of good and truth, thus the hea- venly marriage, n. 8495, 10356, 10730. Hence that to rest on the sabbath day signified a state of that union, because then the Lord had rest, and by it there is peace and salvation in the heavens and on earth ; and, in the resjiective sense, the conjunction of the Lord with man, because then he has peace and salvation, n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730- HEA VEN AND HELL. d delight of heart when they are in the good of their life, by a pleasantness when they hear truth which is in agreement with their good, and by a cheerfuloess of mind when they perceive their conjunction ; nevertheless it flows thence into all the acts and thoughts of their life, and there presents itself as joy even in an external form. But peace as to quality and quantity diftcrs in the heavens according to the innocence of those who are there because innocence and peace go hand in hand ; for, as was said above, innocence is that from which is all the good of hei. .'en, and peace is that from which is all the delight of that good. Hence it is evident that the like things may here be said concern- mg a state of peace, as were said in the foregoing chapter con- cerning a state of innocence in the heavens, because innocence and peace are conjoined like good and its delight ; for good is perceived by its delight, and delight is known from its good. Such being the case, it is evident that the angels of the inmost or third heaven are in the third or inmost degree of peace, because they are in the third or inmost degree of ini^ocence ; and that the angels of the inferior heavens ai'e in a less degree of peace, because in a less degree of innocence ; (see above, n. 2S0). That innocence and peace dwell together like good and its de- light, may be seen in the case of little children, who, because they are in innocence, are also in peace ; and because they are in peace, therefore they are full of playfulness ; but their peace is external, for internal peace, like internal innocence, is not given except in wisdom, and therefore in the conjunction of good and trutli, — for this is the origin of wisdom. Heavenly or angelic peace exists also with men who are in wisdom from the conjunc- tion of good and truth, and are thence conscious of content in God ; yet while they live in the world, that peace lies stored up in their interiors, but is revealed when they leave the body and enter heaven, for then the interiors are opened. 289. Because divine peace exists from the conjunction of the I-ord with heaven, and specifically with every angel from the conjunction of good and truth, therefore when the angels are in a state of love, they are in a state of peace ; for then goc d is conjoined to truth with them. That the states of the angels un- dergo regul.u -Uianges maj be seen above, n. 154 to i6o. Tht HEA VEN AND HELL. case is similar witli a man while becoming regenerated. When the conjunction of good and truth exists with him, as is the case especially after temptations, he then comes into a state of delight from heavenly peace.' This peace may be compared to the morning or dawn in time of spring, when, the night being past, all things of the earth begin to live anew from the rising of the sun, which causes vegetation, refreshed by the dew that descends from heaven, to diftuse its fragrance around, — while the vernal lemperature imparts fertility to the ground, and insjaires pleasant- ness into human minds ; and this, too, because the morning or dawn in time of spring, corresponds to the state of j^eace of the angels in heaven ; see n. 155.^ 290. I have also conversed with the angels about peace ; and I remarked that it is called peace in the world, when wars and hostilities cease between kingdoms, and when enmity and discord cease among men ; and that internal peace is believed to consist in a repose of mind arising from the i^emoval of cares, and espe- cially in tranquility and delight from success in business. But the angels said, that repose of mind, and tranquility and delight, arising from the removal of cares and from success in business, appear to be the constituents of peace, but are not so, except with those who are in heavenly good, since there is no peace except In that good ; for peace flows-in from the Lord into the inmost degree of their minds, and from their inmost it descends and flows down into the lower degrees, and produces repose of the rational mind \jnens\ tranquility of the natural mind \animus\ and joy thence. But they who are in evil have no peace.^ There appears, indeed, something like rest, tranquility, and delight, when things succeed according to their wishes, but it is external ' That the conjunction of good and truth with man Mho is regenerating, is eilected in a state of peace, n. 3696, 8517. = That the state of peace in the heavens is like the state of daj-dawti and of spring on earth, n. 1726, 27S0, 5662. ' Tliat tlie cupidities which originate in the love of self and of the world, entirely take away peace, n. 3170, 5662. That some make peace to consist in restlessness and in such things as are contrary to peace, n. 5C62, That there can be no peace, unless the cupidities of evil are removed, n< S662 r82 HEA VEN AND HELL. and not internal; for internally they burn with enmity, hatred, revenge, cruelty, and many other evil lusts, into which their exter- nal mind also rushes,— bursting foi'th into violence if unrestrained by fear, — the moment they see any one who is not favorable to tliem. And hence it is that their delight dwells in insanity, but tlie delight of those who are in good dwells in wisdom. The dilVerence is like that between hell and heaven. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE. 291. It is known in the church that all good is from God, and none from man, and that no one therefore ought to ascribe any good to himself; and it is also known that evil is from the devil. Hence it is that they who speak from the doctrine of the church, say of those who act well, and also of those who speak and preach piously, that they are led of God ; but the contrary of those who do evil and speak impiously. This would not be so, unless man had conjunction with heaven and conjunction with hell ; and unless those conjunctions were with his will and understanding, — for from these the body acts and the mouth speaks. What that conjunction is shall now be told. 292. With every man there are good spirits and evil spirits. By means of the good spirits man has conjunction with heaven, and by means of the evil spirits, with hell. Those spirits are in the world of S23irits, which is in the midst between heaven and hell, — which world will be particularly treated of hereafter. Wlien those spirits come to a man, they enter into all his memory, J nd thence into all his thought; evil spirits, into those things of the memory and thought which are evil, but gooo spirits, into those things of the memory and thought which are good. The spirits are not at all aware that they are with the man; but when they are with him, they believe that all the things which belong to the man's memory and thought are their own ; neither do they gee the man, because the things in our solar world do not fall HEAVEN AND HELL. within the compass of thci/ vision.' The gicatcst care is exer cised by the Lord to prevent spirits from knowing that they are with man ; for if they knew it, they would speak wilh hiin, and then evil spirits would destroy him ; for evil spirits, because the\ arc conjoined wilh hell, desire nothing more than to destroy man, not only as to his soul, that is, as to his faith and love, but even as to his body. It is otherwise when they do not speak with man ; then they are not aware that what they think, and also what they speak among themselves, is from him, — for they even speak from man, when conversing among themselves, — but believe that the things which they sjDcak are their own, and every one esteems and loves his own. Thus spirits are obliged to love and esteem man, although they are not aware of it. That there is such conjunction of spirits with man, has been made so thoroughly known to me by the continual expe- rience of many years, that thei'c is nothing of which I am more ceitain. 293. Spirits who communicate with hell are also adjoined to man, because man is born into evils of every kind, and hence his first life is altogether from them ; wherefore, unless spirits of a quality similar to his own were adjoined to him, he could not live, yea, could not be withdrawn from his evils and be reformed. Wherefore he is held in his own life by evil spirits, and withheld from it b}' good spirits. By means of both, he is also in equilib- rium ; and because he is in equilibrium he is in his freedom, and can be withdrawn from evils and inclined to good ; and good can also be implanted in him, which could by no means be done un- less he were in freedom ; nor could he be endowed with freedom unless spirits from hell acted on one side, and spirits from heaven on the other, and man were in the midst. It has also been shown me that man, so far as he partakes of what is hereditary, ' That angels and spirits are attendant on every man, and that by them man has communication with the spiritual world, n. 697, 2796, 2SS6, 2SS7, 4047, 4048, 5S46 to 5S66, 5976 to 5993. That man without spirits attendant on him cannot live, n. 5993. That man does not appear to spirits, neither do spirits appear to man, n. 5862. That spirits can see nothing which is »n our solar world belonging to man, except what belongs to him with whom they speak, n. 1880 184 HE A VEN AND HELL. and thence of self, would have no life if he were not permitted to be in evil ; and none also if he were not in freedom ; and more- over, that he cannot be compelled to good ; that what is induced by compulsion does not adhere ; as also that the good which man receives in freedom is implanted in his will, and becomes as it were his own ;^ and that hence man has communication with hell, and also with heaven. 294. The nature of the communication of heaven with good spirits, and of hell with evil spirits, and thence of the conjunc- tion of heaven and hell with man, shall also be made known. All the spirits who are in the world of spirits, have communica- tion with heaven or with hell ; the evil with hell, and the good with heaven. Heaven is distinguished into societies ; and so is hell. Every spirit belongs to some societ\', and subsists by influx thence ; thus he acts as one with it. Hence it is, that as man is conjoined with spirits, so he is conjoined with heaven or with hell, and indeed with that society there in which he is as to his aflection or as to his love : for all the societies of heaven are dis- tinct, according to the affections of good and truth ; and all the societies of hell, according to the affections of evil and the false. Concerning the societies of heaven, see above, n. 41 to 45, also n. 148 to 151. 295. The spirits adjoined to a man are of a like quality with the man himself, as to afl'ection or as to love. But good spirits 'are adjoined to him by the Lord, whereas evil spirits are invited by the man himself. His attendant spirits, however, are changed according to the changes of his affections. Hence one class attend him in infancy, another in childhood, another in youth iThat all freedom is of love and affection, since what a man loves that he does freely, n. 2870, 3158. 8907, 8990, 9585, 9591. Since freedom is of love, it is therefore of man's life, n. 2873. That nothing appears as man's own but what is from freedom, n. 2880. That man ought to have freedom, to be capable of being reformed, n. 1937, 1947, 2876, 2SS1, 3145, 3146, 3158, 4031, 8700. That otherwise the love of good and of truth cannot be implanted in man, and be appropriated apparently as his own, n. 2877, 2879, 2880, 2888, 8700. That nothing is conjoined to man*hich is of compulsion, n. 2875, 8700, That if man could be reformed by compulsion, all would be reformed, n. 2881^ That what is of compulsion in reformation is hurtful, n. 403 1. What states of compulsion are, n. 8392. HEA VBN AND HELL. and manhood, and another in old age. Sphits are present in infancy, who are characterized by innocence, and therefore com- municate with the heaven of innocence, which is the inmost or tliird heaven ; those are present in cliildhood, wlio are distin- guished by the aflection of knowing, and therefore communicate with the ultimate or first heaven ; those are present in youtn and manhood who are in the affection of truth and good, and thence in intelligence, and thei-efore communicate with the second oi middle heaven ; but those are present in old age who are m wis- dom and innocence, and therefore communicate with the inmost or third heaven. But this adjunction is effected by the Loid with those who are capable of being reformed and regenerated ; it is otherwise, however, with those who are not. Yet good spirits are also adjoined to these latter, in order that, through their influ- ence, they may be withheld from evil as much as possible ; but their immediate conjunction is with evil spirits who communicate with hell, and who are of like character with themselves. If they be lovers of themselves, or lovers of gain, or lovers of revenge, or lovers of adultery, similar spirits are present, and as it were dwell in their evil aflections ; and as far as man cannot be re- strained from evil by good spirits, so far evil spirits inflame him ; and as far as the affection rules, so far they adhere to him and do not recede. Thus a wicked man is conjoined with hell,' and a good man with heaven. 296. Man is governed by spirits from the Lord, because he is not in the order of heaven ; for he is born into the evils of hell, thus into a state altogether contrary to divine order. Wherefore he must be brought back into order ; and this can only be effected by means of spirits. It would be otherwise if man were born into good, which is according to the order of heaven ; then he would not be governed of the Lord by spirits, but by order itself, thus by common influx. Man is governed by this influx as to those things which proceed from his thought and will into act, thus as to his words and actions ; for both the latter and the former flow according to natin-a] order ; with these, therefore, the spirits who are adjoined to man have nothing in common, Animals likewise are governed by influx from the spiritual world, because they are in the order of their life ; nor have they been 24 HEAVEN AND HELL. able to pei-vert and destroy it, because they have not the rational faculty. What the distinction is betv^ een men and beasts, may be seen above, n. 39. 297. As to what further concerns the conjunction of heaven with the human race, it is to be remarked that the Lord Himself rtows-in with every man, according to the order of heaven, — both into his inmosts and into his ultimates, — and disposes hiin \o receive heaven, and governs his ultimates from his inmosts. and at the same time his inmosts from his ultimates, and thus holds in connection everything that belongs to him. This influx of the Lord is called immediate influx ; but the other influx, which is effected through the medium of spirits, is called mediate influx. The latter subsists by means of the former. Immediate hrflux, which is of the Lord Himself, is from His Divine Human into the will of man, and through the will into his understand- ing ; thus into the good of man, and through his good into his truth, or, what is the same, into his love, and through his love into his faith ; but not the reverse, still less into faith without love, or into truth without good, or into the understanding which is not in agreement with the will. This divine influx is per- petual, and is received in good by the good, but not by the evil ; th<.'?'^ either reject it, or suffocate it, or pervert it. Hence their lifp 'S an evil life, which, in the spiritual sense, is death.' ' That the distinction between men and beasts is, that men are capable of being elevated by the Lord to Himself; of thinking about the Divine Being; of loving Him, and thus of being conjoined to the Lord, whence they have eternal life: but that it is otherwise with beasts, n. 4525, 6323, 9231. That beasts are in the order of their life, and that, therefore, tliey are born into things suitable to their nature; but that man is not born into the order of his life, and that, therefore, he must be brought into it by things intellectual, n. 637, 5S50, 6323. That according to general influx, thought falls into speech with man, and will into gestures, n. 5S62, 5990, 6192, 621 1. Concerning the general influx of the spiritual world into the li -es of beasts, n. i()33. 3646. ' That there is immediate influx from the Lord, and also a mediate influx through the spiritual world, n. 6063, 6307, 6472, 96S2, 96S3. That the immediate influx of the Lord is into the most minute of all things, n. 6058, 6474 to 647S, 8717, S72S. That the Lord flows into first and at the Game time into last principles, and in what manner, n. 5147, 5150, 647^ HEA VEN AND HELL. 187 298. Tlie spirits who are with man, as well those who are conjoined with heaven as those who are conjoined with hell, nt ;er flow into man from their own memory and consequent thought, — for in that case, man would know no otherwise than that their thoughts were his own, as may be seen above, n. 256- But still, through them, there flows into man from heaven, ar. afiection which is of the love of good and truth, and from hell, an aflection which is of the love of evil and the false. So far, therefore, as the aflection of man agrees with that which flo\vs-in, he receives it in his own thought, — for the interior thought of man is in j^erfect agreement with his affection or love ; but so far as it does not agree, he does not receive it. Since, therefore, thought is not infused into man by spirits, but only the aflection of good and the aflection of evil, it is evident that man has the power of choice, because he has freedom ; thus that he can in thought receive good, and reject evil, for he knows what is good and what is evil from the Word. What he receives in thought from aflection, is also appropriated to him ; but what he does not receive in thought from aflection, is not appropriated to him. From these observations the nature of the influx into man of good from heaven, and of evil from hell, may be clearly seen. 299. It has also been granted me to know the origin of anxiety, grief of mind, and interior sadness, called melanclioly, where- with man is afllicted. There are certain spirits who are not yet in conjunction with hell, because they are as yet in their first state, — concerning whom hereafter, when treating of the world of spirits. These love undigested and malignant substances, suclr as meats in a state of corruption in the stomach ; wherefore they are present where there are such things with man, because these are 7004, 7007, 7270. That the influx of the Lord is into the good in man, and through good into truth, and not vice versa, n. 54S2, 5649, 6027, 86S5, ^701, 10153. That the life which flows-in from the Lord varies according to Uic state of man and according to the quality of his reception, 11. 2SSS, <;(>S6, 6472, 7343. That the good which flows-in from the Lord is turned mto evil with the wicked, and truth into the false; from experience, n. ^607, 4632. That the good, and the truth thence derived, which continuallj Howf-in from the Lord, is received so far as evil and the false thence derived do not oppose, n. 241 1, 3142, 3147, 5S28. x88 HE A VEN AND HELL. delightful to them, and there they converse with one another from Iheii own evil aflection. The affection of their discourse flows ihence into man ; and if it be contrary to his aflection, it bec^omes hi him sadness and melancholy anxiety' ; but if it be agreeable to his aflection, it becomes in him gladness and cheerfulness. These sjDirits appear near the stomach, some to the left of it, some to the right, some beneath, some above, also nearer and more remote, thus variously, according to the quality of tlie aflec tions whereby they are distinguished. That this is what pro- duces anxiety of mind, has been made known to me and proved by much experience ; for I have seen such spirits, heard them, felt the anxieties occasioned by them, and conversed with them. They have been driven away, and the anxiety ceased ; they have returned, and the anxiety returned ; and I have perceived its in- crease and decrease according to their appioach and removal. Hence was made manifest to me tlie origin of the persuasion en- tertained by some, who do not know what conscience is, — because they have none themselves, — that its pangs arise from a disordered stomach.' 300. The conjunction of heaven with man is not like that of one man with another, but is a conjunction with the interiors which belong to his mind, thus with his spiritual or internal man. But there is a conjunction with his natural or external man by correspondences, which conjunction will be spoken of in the following chapter, where the conjunction of heaven with man by the Word is treated of. 301. That the conjunction of heaven witli the human race, and ' Thnt the}' who liave no conscience do not know what conscience is, n. 7490, 912 1. That there are some who laugh at conscience when they hear wliat it is, 11. 7217. That some believe that conscience is nothing; sonic that it is something natural, which is sad and mournful, arising either from causes in tiie body, or from causes in the world; and others that it is something peculiar to the vulgar, and occasioned by religion, n. 95CX Tl at there is a true conscience, a spurious conscience, and a false con- science, n. 1033. That pain of conscience is anxiety of mind on account of what is unjust, insincere, and in any respect evil, which man believes to be contrary to God, and to the good of his neighbor, n. 7217. Thai they have conscience who are in love to God and charity toward the neigl'bor, but not they who are not so principled, n. S31, 965, 23S0, 7490. HEA VEN AND HELL. 189 of the human race with heaven, is such that one subsists from thvi other, will also be shown in the next chapter. 302. I have conversed with the angels concerning the conjunc- tion of heaven with the human race ; and I remarked that the man of the church says, indeed, that all good is from God, and that angels are present with man ; but that still few believe that they are conjoined to him, and still less that they are in his thought and aflection. To this the angels replied, tliat they knew theie was such a belief, and even such a mode of speaking in the world, and especially within the church, (at which they won- dered), where nevertheless is the Word, which teaches them concerning heaven, and concerning its conjunction with man ; when yet there exists such conjunction, that man were incapable of the slightest thought unless spirits were adjoined to him, and that his spiritual life depends on this conjunction. They said that the cause of the ignorance on this subject is, that man sup- poses he lives from himself, without connection witli the First Esse of life, and that he is not aware that he has such connection tlirough the heavens ; when yet, if that connection were dissolved, he would instantly fall down dead. If man believed, — what is really ti'ue, — that all good is from the Lord, and all evil from hell, he then would not take merit to himself on account of his good, nor would evil be imputed to him ; for then, in every good thought and act he would look to the Lord, and every evil which flows-in would be rejected to hell whence it came. But because man does not believe in any influx from heaven and from hell, and consefjuently supposes that all things which he thinks and wills are »n himself, and thence from himself, he appropriates evil to himself, and the good which flows-in he defiles with merit igo HBA VBN AND HELT.. THE CONJUNCTION OF HEA^'T;N WITH MAN BY THE WORD. 303. They who think from interior reason can see that there is a connection of all things by intermediates with the First, and t'lat whatever is not in connection therewith, drops out of exist- ence ; for they know, when they reflect, that nothing can subsist from itself, but everything from what is prior to itself, thus from the First ; and that the connection of anything with what is prior to itself, is like that of an eflect with its efficient cause ; for when tlie efficient cause is taken away from its efiect, the effect is dis- solved and destroyed. Since the learned have so thought, there- fore they have seen and affirmed that subsistence is perpetual exist- ence ; thus tliat all things perpetually exist, that is, subsist from the First, because from Him they originallv existed. But Avhat is the connection of everything with what is prior to itself, thus with the First, from Whom are all things, cannot be explained in a few words, because it is various and diverse ; only in general, that there is a connection of the natural world with the sjtjiritual world, and that hence there is a correspondence of all things in the natural world with all things in the spiritual world, — con- cerning which correspondence, see n. 103 to 115 ; also that there is a connection, and consequent correspondence, of all things of man with all things of heaven ; concerning which also above, n. S7 to 102. 304. Man was so created, that he has connection and conjunc- tion with the Lord, but with the angels of heaven he has only consociation. He has not conjunction with the angels, but only consociation, because from creation he is like an angel as to his interiors which belong to tlie mind ; for the will and imderstand ing of man are like the will and understanding of an angel Hence it is that after liis decease, if he had lived accoriling to di' vine order, he becomes an angel, and receives wistlom similai to that of the angels. When, therefore, the conjunction of man with heaven is spoken of, his conjunction with the Lord and his consociation with the angels are meant ; for heaven is not heaver HEA VEN AND HELL. 191 from tiiij tliing proper to the angels, but from the Divine of the Lord. (That the Divine of the Lord makes heaven, may be seen above, n. 7 to 23). Man, however, has something more than the angels, in that he is not only in the spiritual world as to his inte- riors, but also at the same time in the natural world as to his ex- teriors. His exteriors, which aie in the natural world, are alii things which belong to his natural or external memory, and thence are subjects of thought and imagination. These in general are knowledges and sciences, with their delights and pleasures, so far as they savor of the world ; also various pleasures which belong to the sensual principles of the body, together with the senses themselves, the speech, and actions. All these things are the ul- timates also in which the divine influx of the Lord closes ; for it does not stop in the middle, but proceeds to its ultimates. From these facts it is evident that the ultimate of divine order is in man ; and that, because he is the ultimate, he is also its basis and founda- tion. Because the divine influx of the Lord does not stop in the middle, but proceeds to its ultimates, as was said, and because the medium [or middle] through which it passes, is the angelic hea- ven, and the ultimate is in man, and because nothing uncon- nected can exist, it follows that the connection and conjunction of heaven with the human race are such, that the one subsists from the other ; and that the human race without heaven, would be like a chain without any hook ; and that heaven w'ithout the human race, woidd be like a house without a foundation.' ' That nothing exists from itself, but that everj thing exists from what is prior to itself, and thus all things from the First; that they also subsist from Ilim who gave them existence; and that to subsist is to exist per- petually, n. 2SS6, 2SSS, 3627, 362S, 364S, 4523, 4524, 6040, 6056. That di- vine order does not stop in the middle, but proceeds to ultimates, and there terminates; that the ultimate is man, and that divine order therefore terminates in man, n. 634, (2S53), 3^)32, 5897, (6239), 6451, 6465, 9216, ^■9217'), 9824, 9S2S, 9S36, 9905, 10044, 10329, 10335, 1054S. That interioi Ihing; flow by successive order into external things, even to the extreme 01 ultimate, and that there, also, they exist and subsist, n. 634, 6239, 6465, 9216, 9217. That interior things exist and subsist in what is ultimate in simultaneous order, concerning which, n. 5897, 6451, S603, 10099. That hence all interior things are held together in connection from the First by Uie last, n. 9828. That hence the first and the last signify all things in 19a HEA VEN AND HELL. 305. But because man, through the love of self and the world, has broken this connection with heaven, by averting his interiors therefrom and turning them to tlie world and himself, and has thus witlidrawn himself so as no longer to serve as a basis and foundation for heaven, therefore a medium has been provided by the Lord to supj^ly the place of such basis and foundation, and also to sen'e for tiie conjunction of heaven with man. This me- dium is the Word. But how the Word serves for such a medium, has been shown in many passages in the Arcana Ccelestia, all of which may be seen collected together in the little work, . concerning The White Horse mentioned in the Apocalypse ; and also in the Appendix to the Heavenly Doctrine, some pas- sages from which are here adduced in the notes below.' 306. I have been informed from heaven, that the most ancient general, and every particular thing, thus the whole, n. 10044, 10329, 10335, and that hence there is strength and power in ultimates, n. 9S36. ' That the Word in its literal sense is natural, n. S7S3, because the natural is the ultimate principle, in which spiritual and celestial things, which are things interior, close, and on which they subsist, as a house upon its foundation, n. 9430, 9433, 9S24, 10044, 10436- That the Word, in order to be of such a quality, is written by pure correspondences, n. 1403, 1408, 1409, 1540, (1615), 1659, 1709, 17S3, S615, 10687. That because the Word consists of pure correspondences in the literal sense, it is the conti- nent of the spiritual and celestial sense, n. 9407. That it is accommodated both to men and angels at the same time, n. 1767 to 1772, 18S7, 2143, 2157, 2275) 2333, 2395, 2540, 2541, 2547, 2553, 73S1, SS62, 10322. That it is the medium for uniting heaven and earth, n. 2310, 2495, 9212, 9216, 9357, 9396, 10375. That the conjunction of the Lord with man is eftectcd by the Word, through the medium of the internal sense, n. 10375. That by the whole Word and by every part of it there is conjunction, and that hence the Word is wonderful above all other writings, n. 10632, 10633, 10634. That since the Word was written, the Lord speaks by it to men, n. 10290. That the church, where the Word is, and where the Lord is known by the Word, when compared with those who are out of the church, and have not the Word, and know not the Lord, is like the heart and lungs in man with respect to the other parts of the body, which live from them as from tlie fountains of their life, n. 637, 931, 2054, 2S53. That the universal church on earth is as one man before the Lord, n. 7396, 9276. Hence it is that unless there was a church on the earth where the Word is, and where the Lord is known by the Word, the human race here would perish, n. 468, 637, 931, 4545, 10452. HE A VEN AND HELL. people had immediate revelation, since their interiors were turned toward heaven ; and that thence there was conjunction of the Lord with the human race at that time. But after their times, that there was not such immediate revehition, but mediate by cor- respondences ; for all the divine worship of the peojjle who suc- ceeded the most ancient, consisted of correspondences ; from which circumstance the churches of that period were called rep- lesentative churches. For the nature of correspondence and icpresentation was at that time well known. They knew that all things Avhich exist on earth corresponded to the s^Diritual lliings in heaven and in the church ; or, what is the same, repre- sented them ; wherefore the natural things which constituted the externals of their worship, served them as mediums for thinking spiritually, thus in unison with the angels. After the science of correspondences and representations was obliterated, then the Word was written, in which all the words and sentences are cor- respondences ; thus they contain a s^Diritual or internal sense, which the angels understand. Wherefore when man reads the Word, and understands it according to the literal or external sense, the angels understand it according to the internal or spir- itual sense ; for all the thought of angels is spiritual, but the thought ( f man is natural. Spiritual and natural thought indeed appear different, but still they are one, because they correspond. Hence it is, that after man removed himself from heaven, and severed the bond of connection therewith, a medium of conjunc- tion by means of the Word was provided by the Lord. 307. How heaven is conjoined with man by means of the Word, I will illustrate b}' citing a few passages. The New Jeru- salem is described in the Apocalypse in these words : "/ saw a new heaven and a new earth ; and tJic fornier heaven and the former earth had passed azvay. And I saw the holy city ye- rusalem coming down from God out of heaven. — The city was four square., its length as great as its breadth; and the angel measured the city with a reed., twelve thousand furlongs. The length and the breadth and the hight of it were equal', and he measured the wall thereof., a hundred and forty four cubits, the measure of a 7nan, that is, of the angel. The building of the wall was of Jasper ; but the city itself was 25 I 194 HEAVEN AND HELL. ■pure gold., and like imto pza'e glass ', and the foundations of the -wall were adorned -with every precious stone. — The twelve gates were twelve pearls ; — and the street of the city was pure gold as it were transparent glass." chap. xxi. i, 3, i6, [19, 21]. When a man reads these words, he understands them merely ac cording to the sense of the letter, which is, that the visible hea- ven and earth are to perish, and a new heaven to be created ; and *hat the holy city Jerusalem is to descend upon the new eailli, and that it is to be, in all its dimensions, according to this description. But the angfels attendant on man understand these thingrs in a manner altogether difierent, — for they understand spiritually what man understands natin-ally. By the new heaven and new earth they understand a new church. By the city Jerusalem com- ing down from God out of heaven, they understand its heavenly doctrine revealed by the Lord. By its length, bixadth, and hight, which are equal, — each being twelve thousand furlongs, — they understand all the goods and truths of that doctrine in the com- plex. By its wall, they understand the truths which protect it. By the measure of the wall, a hundred and forty-four cubits, which is the measure of a man, that is, of the angel, they under- stand all those protecting truths in the complex, and their qual- ity. By its twelve gates, which were of pearls, they understand the ti'uths Avhich introduce. Pearls also signify such truths. By the foundations of the wall, which were of precious stones, they un- derstand the knowledges on which that doctrine is founded. By the gold like unto clear glass, of which the city and its street con- sisted, they luiderstand the good of love, from which the doctrine with its truths is transparent. Thus do the angels understand all those things, — in a manner quite difierent from man. The natu- ral ideas of man thus pass into spiritual ideas with the angels, with- out their knowing an^'thing of the literal sense of the Word, — as of a new heaven and a new earth, of a new city Jerusalem, of its wall, of the foundations of the wall, and of its dimensions. Nevertheless the thoughts of the angels make one with Mie thoi'.ghts of man, l)ecause they correspond. They make one al- most I'ke tlie words of a speaker, and the understanding of them by a hearer who pays no attention to the words, but only to tliei» HEA VEN AND HELL. meaning From this it may be seen how heaven is conjoined with man by means of the Word. To taice another cxamiDle from the Word : "Zv that day there shall be a path from Egypt to Assyria; and the Assyrian shall . come into Egypt, and the Egyptian into Assyria; and the Egyptians shall serve the Assyrians. In that day Israel shall be a third to Egypt and Assyria., a blessing in the midst of thj land., which fehovah of hosts shall bless, saying, blessed be my people, the Egyptians, and the Assyrian, the -work of my hands, and Israel mine inheritance." (Isa. xix. 23, 24, 25). How man thinks and how the angels think when these words are read, may be evident from the literal sense of the Word, and from its internal sense. Man thinks, from the sense of the letter, that the Eg\ ptians and Assyrians are to be converted to God, and ac cejDted, and that they are to make one with the Israelitish nation ; but the angels think, according to the internal sense, of the man of the spiritual church, who is there described in that sense, whose spiritual mind is Israel, whose natural mind is the Egyp- tian, and whose rational mind, which is the intermediate, is the Assyrian.' Still the literal sense and spiritual sense are one, be- cause they correspond ; wherefore when the angels think thus spiritually, and man thus natiu'ally, they are conjoined almost like soul and body. The internal sense of the Word is also its soul, and the literal sense is its body. Such is the Word through- out. Hence it is evident that it is a medium of the conjunction of heaven with man, and that its literal sense serves as a b.-^sis and foundation. 30S. Those who are out of the church and have not the Word, are likewise conjoined to heaven by means of the Word ; for the church of the Lord is universal, and with all who acknowledge a Divine and live in charity. These also are instructed by the ' That Egypt and Egyptian, in the Word, signify the natural princij'/e, siK the scientific thence derived, n. 4967, 5079, 50S0, 5095, 5160, 5799, 6015, 6147, 6252, 7355, 764S, 9391, 9340. That Ass.vria signifies the rational prin- ciple, n. 119. 11S6. That Israel signifies the spiritual principle, n. 5414, 5S01, 5S03, 5S06, 5S12, 5S17, 5S19, 5S26, 5S33. 5S79, 5951, 6426, 6637, 6S6' 703s, 7062, 719S, 7201. 7215, 7223, 7957, S234, SS05, 9340. £96 HEA VEN AND HELL. angels aftei their decease, and receive divine truths.' — On this subject see below in the chapter that treats of the Gentiles. The universal church on earth is as one man in the sight of the Lord, just as heaven is, (concerning which above, n. 59 to 73.) But the church where the Word is, and where the Lord through it is known, is as the heart and lungs in that man. That all the viscera and members of the whole body derive life from the heart and lungs by various derivations, is well known ; so like- wise that part of the human race, which is without the church where the Word is, and which constitutes the members of that man, derives its life [from the church which is in possession of the Word]. The conjunction of heaven by the Word with those who are remote from the church, may also be compared to light, which is propagated from a centre in every direction. There is divine light in the Word, and there the Lord with heaven is j^i'e- sent ; and in consequence of His presence, even those who are far off are in the enjoyment of light. It would be otheiAvise if there were no Word. These truths maj' receive further elucida- tion from what was shown above concerning the form of heaven, according to wliich are the consociations and communications there. But this arcanum is comiDrehensible to those who are in spiritual light, yet not to those who are only in natural light ; for the former see innumerable things which are invisible to the lat- ter, or seen by them as one obscure thing. 309. If such a Word had not been given on this earth, its in- habitants would have been separated from heaven ; and 'S. sepa- rated from heaven, they would have been no longer ratiimal, for the human rational exists from the influx of the light of heaven. The men of this earth are also incapable of receiving immcdiale ' Tliat the church specifically exists where the Word is, and where the Lord is known hv the Word, and thus wliere divine truti s from heaven are revealed, n. 3S57, 10761. That the church of the Loid is with all in the universal terrestrial glohe, who live in good according to the princi- ples of their religion, n. 3263, 6637, io7f>5- That all in every country, who live in good according to the principles of their religion, and acknowledge a Divine Being, are accepted of the Lord, n. 25S9 to 2604, 2S61, 2S63, 3263, 4190, 4197, 6700, 9256; and also all infants wherever they are born, n. 22S9 to 2309, 4792. HEA VEN AND HELL. i9'/ revelation, and of being instructed thereby concerning divine triitlis, like the inhabitants of other earths, concerning whom 1 have treated in a separate work ; for the former are more im mei&ed in worldly things, thus in things external, than the latter, and internal things are what receive revelation ; if external things received it, [/. c. if the truth were revealed to those who are in externals] it would not be understood. That such is the charac- ter of the men of this earth, appears manifestly from those within the church, who, although they know from the Word about hea- ven, and hell, and the life after death, still deny them in theii hearts ; among whom also are some who have acquired the repu tation of learning in an eminent degree, and wdio might there- fore be expected to be wiser than others. 310. I have sometimes conversed with the angels concerning the Word, and told them that some despise it on account of its simple style ; that nothing whatever is known concerning its in- ternal sense ; and that hence it is not believed that such exalted wisdom lies concealed in it. The angels replied, that the style of the Word, although it appears simple in the sense of the letter, is still such, that nothing can by any means be compared to it in point of excellence ; since divine wisdom lies concealed not only in all the meaning there, but even in every single word ; and that in heaven, that wisdom is manifest as the light. They meant to say that it is the light of heaven, because it is divine truth ; for divine truth in heaven emits light (see above, n. 132). They said also, that without such a Word there would be no heavenly light with the men of our earth, and therefore no conjunction of heaven with them : for that conjunction exists in proportion as the light of heaven is present with man ; and in the same pro- portion also divine truth is revealed to him through the Word. Man does not know that that conjunction is effected by the spirit- ual sense of the Word coiTesponding with its natural sense, be- cause the man of tliis earth knows nothing concerning the spiritual thought and speech of tlie angels, and that it diffeis from the natural thought and speech of men ; and unless this be known, :': is impossible to know what the internal sense is, and that tluough it, therefore, such conjunction can be effected. They said likfcvvise, that if man were aware of the existence of such a ipS HEAVEN AND HELL. Fensc, and. when reading the Word, would think from some knou lcilge of it, he would come into interior wisdom, and into a still closer conjunction with heaven, since by means of it hs would enter into ideas similar to those of the angels. HEAVEN AND HELL ARE FROM THE HUISIAN RACE. 311. It is altogether unknown in the Christian world that heaven and hell are from the human race; for it is beueved that angels were created from the beginning, and that this was the origin of heaven ; and that the devil or satan was an angel of light, but because he became rebellious, he was cast down with his crew ; and that this was the origin of hell. The angels won- der very much that such a belief should prevail in the Christian world, and still more that nothing whatever is known about hea- ven, when ) et it is a primary point of doctrine in the church ; and because such ignorance prevails, they rejoiced in heart that it has pleased the Lord at this time to reveal to mankind many things respecting heaven, and also respecting hell ; and thereby as far as possible to dispel the darkness which is every day increasing, be- cause the church has come to its end. Wherefore they desire me to declare positively from their mouths, that there is not a single angel iu the universal heaven who was originally created such, nor any dc\ il in hell who was created an angel of light and cast down ; but that all, both in heaven and in hell, are from the hu- man lace ; in heaven, those who lived in the world in heavenly love and faith ; in hell, those who lived in infernal love and faith ; and that hell in the whole complex is what is called the devil and satan, — devil being the term used to denote the hell at the bacU whicli is inhabited by those called evil genii, and satan the term used to denote the hell in front, which is inhabited by those called evil spirits.' The character of each of these hells will be ' That the hells taken together, or the infernals taken together, are HEA VEN AND HELL. 199 made known hereafter. The angels further said that the Chris tian world had conceived such an idea respecting the inhabitants of heaven and hell from certain passages of the Word, undei- stood merely according to the sense of the letter, and not il- lustrated by genuine doctrine from the Word ; when yet the literal sense of the Word, not illustrated by genuine doctrine, perplexes the mind in regard to many things, — whence come ignorance, heresies, and errors/ 313 Anothei reason wh) the man of the church so believes is, that he supposes no one can go to heaven or hell before the time of the last judgment, when, — agreeably to the conception he has formed of that event, — all visible things are to perish and new ones to be created, and the soul then to return into its body, and man again to live as a man by virtue of that re-union. This belief involves the other, that angels were created such from the beginning ; for it cannot be believed that heaven and hell are from the human race, while it is imagined that no man can enter either until the end of the world. But that man may be con- vinced that it is not so, I have been permitted to hold intercourse with the angels, and also to converse with the inhabitants of hell ; and this now for many years, — sometimes continually from morning to evening, — and thus to be informed concerning hea- ven and hell. And this experience has been granted me in order that the man of the church may no longer continue in his erro- neous belief concerning a resurrection at the day of judgment, and concerning the state of the soul in the meantime, and called the devil and satan, n. 694. That they who have been devils in the world become devils after death, n. 96S. ' That the doctrine of the church must be derived from the Word, n. 3464, 5402, 5432. 10763, 10764. That the Word without doctrine is not understood, n. 9025, 9409, 9424, 9430, 10324, 10431, 10582. That true doc- trine is a lamp to those who read the Word, n. 10400. That genuine doc- trine must be had from those who are in illustration from the Lord, n. 2510 2516, 2519, 9424, 10105. That they who are in the sense of the lettei w.thout doctrine, never attain any understanding respecting divin? truths, \\. 0409, 9410, 105S2. And that they are led away into many errors, n. 10431. What is the difference between those who teach and learn from the doctrine of the church derived from the Word, and those who teach and .earp from the literal sense alone, n. 9025. zoo HEAVEN AND HELL. also concerning angels and the devil ; which belief, because it is a belief of what is false, involves the mind in darkness ; and, with those who think on these subjects from self-intelligence, it induces doubt, and at length denial. For they say in their hearts, how can so vast a heaven, with so many myriads of stars, and with the sun and moon, be destroyed and dissipated? And how can the stars fall from heaven to the earth, when yet they are larger than the earth ? And how can bodies eaten up by worms, wasted b}' corruption, and scattered to all the winds, be gathered together again and re-united with their souls ? Where is the soul in the mean time, and what sort of thing can it be when deprived of the sensibility which it had in the body ? Be- sides many similar things, which, because they are incomprehen- sible, cannot become objects of foith, and with many destroy all belief in the life of the soul after death, and in heaven and hell, and along with these, everything else which the church believes. That they have destroyed it, is evident from those who say. Who has ever come to us from heaven, and declared what heaven is? What is hell, — or is there any? What can this mean, that man is to be tormented in everlasting fire? ^Vhat is the day of judg- ment? Has it not been expected in vain for ages? Besides other things, which imply a denial of all. Lest, therefore, those who think in this manner, — as many do, who, on account of their worldly wisdom are esteemed erudite and learned, — should any longer trouble and seduce the simple in faith and heart, and induce infernal darkness respecting God, heaven, eternal life, and other things which depend on these, the interiors which are of my sjiirit have been opened by the Lord, and thus I have been permitted to converse with all whom I have ever known in the life of the body, — after their decease ; with some for days, with some for months, and with some for a year ; and with others also. — so many that I should not exaggerate were I to say a hun- dred thousand, — of whom many were in the heavens, and mary in the hells. I have also conversed widi some two days after tlieir decease, and have told tliem that preparations were noAV being made for their interment. They replied, that their friends did well to reject that which had sen'ed them for a body and it*» uses in the world ; and they wished me to say, tliat they were HEAVEN AND HELL. 20I not dead but alive, being men now just the same as before, and that they had only migrated from one world to another ; and that they were not conscious of having lost any thing, since they were in a body and in the possession of bodily senses as before, and in the enjoyment of understanding and will as be- fore ; and that they had thoughts, aflections, sensations, and desires, similar to those which they had in the world. Tvlost of those recently deceased, when they saw tliat they were still alive and men as before, and In a similar state, (for after death every one's state of life is at first such as it had been in the world, but that is successively changed either into heaven or into hell), were affected with new joy at being alive, and declared that they had not believed this. But they wondered very much that they should have lived in such ignorance and blindness concerning the state of their life after death ; and especially that the man of the church should be in such ignorance and blindness, — who yet, above all others in the whole world, might be in the enjoyment of light on these subjects.^ They then first discovered the cause of that blindness and ignorance, which is, that external things, wliich are those that relate to the world and the bod}', have occupied and filled their minds to such a degree as to render them incapable of being elevated into the light of heaven, and of having any regard for the things of the church beyond its doctrinals ; for when corporeal and worldly things are loved as they are at the ' That in Christendom, at this day, few believe that man rises again im- mediatelj' after death, preface to chap. xvi. Gen. and n. 4622, 1075S; but believe that he will rise again at the time of the last judgment, when the visible world will perish, n. 10595. The reason that it is so believed, n. 10595, 1075S. That nevertheless man rises again immediately after death, and that then he is a man as to all and single things, n. 4527, 5006, 5078, S939, 8991, 10594, 10758. That the soul which lives after death is the spirit of man, which in man is the man himself, and likewise in the other life is in a perfect human form, n. 322, iSSo, 18S1, 3633, 4622, 4735, 5SS3, 6054. 6605, 6626, 7021, 10594; from experience, n. 4527, 5006, 8939: from llie Word, n. 10597. What is meant by the dead seen in the holy citv, ^^^tt. xxvii. 53, explained, n. 9329. In what manner man is raised from the dead, from experience, n. i6S to 189. Concerning his state after re- suscitation, n. 317, 318, 319, 2119, 5079, 10596. False opinions concerning the soul and its resurrection, n. 444, 445, 4527, 4622, 4658. 29 I* 202 HEAVEN AND HELL. present day, there flows from them into the mind mere darkness, as soon as men go a step beyond. 313. A great many of the learned from the Christian world are astonished, when they see themselves after tlicir decease, pos- sessed of a body, clad in garments, and dwelling in houses, as in tl .e world : and when they call to mind what they had thought con- cerning the life after death, concerning the soul, concerning spir- its, and concerning heaven and hell, they are filled with shame, and confess that they had thought foolishly, and that the simple in faith thought much more wisely than they. The learned, who had confirmed themselves in such things, and who had ascribed all things to nature, were explored, and it was discovered that their interiors were entirely closed, and their exteriors open, so that they had not looked to heaven, but to the world, consequently also to hell ; for in the degree that the interiors are open, man looks to heaven ; but in the degree that the interiors are closed and the exteriors open, he looks to hell : for the interiors of man are formed for tire reception of all things of heaven, and the exte- riors for the reception of all things of the world ; and they who receive the world, and not heaven at the same time, receive hell.* 314. That heaven is from the human race may be further evi- dent from this, that angelic minds and human minds are similar. Both enjoy the faculty of understanding, perceiving, and willing. Both are formed to receive heaven ; for the human mind is capa- ble of wisdom as well as the angelic mind, but it does not be- coine so wise in the world, because it is in an earthly body, and in that the spiritual mind thinks naturally. But it is othei-vvise when released from its connection with that body ; then it no longer thinks naturally, but spiritually ; and when it thinks spir- itually, then it thinks things incomprehensible and ineffiible to the natural man ; thus it becomes wise as an angel. From these observations it may be seen that the internal of man, which is called his spirit, is, in its essence, an angel (see above, n. 57),* ' That in man the spiritual and the natural world are conjoined, n. 6057. Th\3t the internal of man is formed to the image of heaven, b'lt the external to the image of the world, n. 362S, 4523, 4524, 6057, 6314, 9706, 10156, 10472. ' That there are as many degrees of life in man, as tliere are heavens. HEA VEN AND HELL. 203 which, when released from the earthly body is in the human form the same as an angel. (That an angel is in a perfect human form, may be seen above, n. 73 to 77). But when the internal of man is not open above, but only beneath, then after its release from the body it is still in the human form, but hideous and dia- bolical ; for it cannot look upward to heaven, but onl}' downward to hell. 315. Whoever is instructed concenung divine order, may also understand that man was created to become an angel ; be- cause in him is the ultimate of order, (n. 304), in which may be formed a subject of heavenly and angelic wisdom capable of be- ing renewed and multiplied. Divine order never stops mid-way, and there forms something without an ultimate, — for it is not then in its fullness and perfection, — but proceeds to its ultimate, and when it reaches that, commences the work of formation ; and also through the means there collected, renews itself and goes on to further productions, which it accomplishes by means of procreations. Wherefore there [in the ultimate] is the semi- nary of heaven. 316. The Lord rose again not only as to the spirit but also as to the body, because when He was in the world He glorified his whole Human, that is, made it Divine. For the soul which He had from the Father, was the very Divine Itself ; and the body was made a likeness of the soul, that is, of the Father, — therefore also Divine. Hence it was that He, differently from anv man, rose again as to both.* This also He manifested to His disciples, who imagined when they beheld Him, that they saw a spirit, — saying : '•'■IBehold jny haiids and viy ye^/, that it is I My- self : hajidle Me and see. for a spirit hath ?iot Jlesh and bones as ye see Me have" (Luke xxiv. 36-38) ; by which He indicated and that they are opened after death according to his life, n. 3747, 9594. That heaven is in man, n. 38S4. That men who live a life of love and charity have in them angelic wisdom, but at the time hidden, and that they come into it after death, n. 2494. That man, in the Word, is called an angel, who receives the good of love and of faith from the Lord, n. 10528. ' That mat rises again only as to spirit, n. 10593, io594' That the Lord alone rose again as to the body also, n. 1729, 20S3, 5078, 10825. 204 HEAVEN AND HELL. that He was a man not only as to His spirit, but likewise as to His body. 317. In order that it may be known that man lives after death, and goes either to heaven or to hell according to his life in the world, many things have been revealed to me concerning the state of man after death, which will hereafter be treated of is order when speaking of the world of spirits. THE GENTILES, OR PEOPLES NOT INCLUDED IN THE CHURCH, IN HEAVEN. 318. It is a common opinion that those who are born out of the church, who are called Heathen or Gentiles, cannot be saved, because they have not the Word, and tlius are ignorant of the Lord, without whom tiiere can be no salvation. Nevertheless it may be known that they also are saved, from these considera- tions alone ; That the mercy of the Lord is universal, that is, ex- tended toward every individual ; that they are born men as well as those within the church, who are respectively few ; and that it is no fault of theirs that they are ignorant of the Lord. Every person who thinks from any enlightened reason, may see that no man is born for hell ; for the Lord is love itself, and it is agreeable to His love that all be saved. Wherefore also He has provided that all shall have some kind of religion, and thereby be in the acknowledgment of a Divine, and in the enjoyment of interioi life : for to live according to religion is to live interiorly ; for then man looks up to a Divine ; and as far as he looks up to a Divine, so far he does not esteem the world, but removes hiniself from it, consequently from the life of the world, which is exteiioi life.» ' That Gentiles are saved alike witli Christians, n. 932, 1032, 1059, 2284, 3589, 2590, 377S, 4190, 4197. Concerning the lot of Gentiles and peoples, out of the church in the other life, n. 25S9 to 2604. That the church ia HEA VEN AND HELL. 319. That Gentiles aic saved as well as Christians, may be known to those who understand what it is that makes heaven with man ; for heaven is in man, and those who have heaven in themselves enter heaven after death. It is heaven in man to ac- knowledge a Divine, and to be led by Him. The first and pri- marv thing of every religion is, to acknowledge a Divine. ^\ religion which does not include this acknowledgment, is no reli- gion at all. And the jjrecepts of every religion have respect to \\ orship ; thus they teach how the Divine is to be worshiped in a manner acceptable to Him ; and when this is settled in one's mind, yea, in the degree that he wills or loves it, in that degree he is led by the Lord. It is known that Gentiles live a moral life as well as Christians, and that many of them live better than Christians. ]Men live a moral life either for the sake of the Divine, or from a regard to the opinion of the world. The moral life wjiich is lived for the sake of the Divine is spiritual life. Both appear alike in the external form, but in the internal they are altogether diflerent. One saves man ; the other does not. For he who lives a moral life from a regard to the Divine, is led by the Divine ; but he who lives a moral life from a regard to the opin- ions of the world, is led by himself. But let this be illustrated by an example. He who shuns the doing of evil to his neigh- bor, because to do evil is contrary to religion, thus contrary to the Divine, shuns evil from a spiritual ground ; but he who shuns the doing of evil to another merely through fear of the law, of the loss of reputation, honor, or gain, thus for the sake of himself and the world, shuns it from a natural ground, and is led by himself. The life of the latter is natural, but that of the for- mer is spiritual. The man whose moral life is spiritual, has heaven in himself ; but he whose moral life is merely natural, has specifically where the Word is, and by it the Lord is known, n. 3S57, 10', 61. Nevertheless, that they who are born where the Word is, and whets the Lord is known, are not, on that account, of the church, but t2-e3' who live a life