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 CONCEBNINO 
 
 ^ Y01<K 
 HEAVEN AND ITS W 
 
 AND ALSO CONCERMNG 
 
 HELL: 
 
 BEING A RELATION OF 
 
 THINGS HEARD AND SEEN. 
 
 FROM THE LATIN OF 
 
 EMANUEL SWEDENBORG, 
 
 Originally published at London in the year 1758 
 
 Boston: 
 
 PUBLISHED BY T. H. CARTER 
 
 1825. 
 
f3 $' ^Cf 
 
CONTENTS. 
 
 OF HEAVEN. 
 
 P&ge. 
 
 Introduction •'' 
 
 That the Lord is the God of Heaven fi 
 
 That the Divine of the Lord make Heaven 10 
 
 That the Divine of the Lord in Heaven is Love to Him and Charity to- 
 wards the Neighbour 13 
 
 That Heaven is distinguished into two Kingdoms 1" 
 
 That there are Three Heavens 20 
 
 That the Heavens consist of innumerable Societies 26 
 
 Tliat every Society is a Heaven in a less Form, and every Angel a 
 
 Heaven in the least Form 30 
 
 That the Universal Heaven in One Complex resembles One Man . 35 
 
 That every Society in tlie Heavens resembles One Man 38 
 
 That hence every Angel is in a perfect Human Form 40 
 
 That it results from the Divine Human of the Lord, that Heaven, in 
 
 the Whole and in Part, resembles a Man 44 
 
 That tliere is a Correspondence of all Things of Heaven, with all 
 
 Things of Man 49 
 
 That there is a Correspondence of Heaven, with all things of the Earth 58 
 
 Concerning the Sun in Heaven 67 
 
 Concerning Light and Heat in Heaven 72 
 
 Concerning the Four Quarters in Heaven 82 
 
 Concerning the Changes of State of the Angels in Heaven .... 89 
 
 Concerning Time in Heaven 92 
 
 Concerning Representatives and Appearances in Heaven .... 96 
 Concerning the Garments with which the Angels appear Clothed . 99 
 
 Concerning the Habitations and Mansions of the Angels .... 102 
 
 Concerning Space in Heaven lOu 
 
 Concerning the Form of Heaven, according to which Consociations 
 
 and Communications have Place there 109 
 
 Concerning Governments in Heaven 117 
 
 Concerning Divine Worship in Heaven 121 
 
 Concerning the Power of the Angels of Heaven 124 
 
 Concerning the Speech of the Angels 128 
 
 Concerning the Speech of Angels with Man 134 
 
 Concerning Writings in Heaven 141 
 
 Concerning the Wisdom of the Angels of Heaven 144 
 
 Concerning the State of Innocence of the Angels in Heaven . . 154 
 
 Concerning tlie State of Peace in Heaven 160 
 
 Concerning the Conjunction of Heaven with the Human Race . . 165 
 
 2184.8 
 
IV 
 
 Concerning the Conjunction of Heaven with Man bj the Word . 172 
 That Heaven and Hell are from the Human Race 18u 
 
 Concerning the Nations or People out of the Church, in Heaven . 186 
 
 Concerning Infants in Heaven I94 
 
 Concerning the Wise and the Simple in Heaven ..... 203 
 
 Concerning the Rich and the Poor in Heaven 214 
 
 Concerning Marriages in Heaven " ' . . 224 
 
 Concerning the Employments of the Angels in Heaven . . • . 238 
 
 Concerning Heavenly Joy and Happiness .242 
 
 Concerning the Immensity of Heaven . ! 255 
 
 OF THE WORLD OF SPIRITS, AND OF THE STATE OF MAN 
 AFTER DEATH. 
 
 What the World of Spirits is ogj 
 
 That every Man is a Spirit as to his Interiors ........ 266 
 
 Concerning the Resuscitation of Man from the Dead, and his En- 
 trance into Life Eternal 271 
 
 That Man, after Death, is in the perfect Human Form .... . 276 
 That Man, after Death, is in the Enjoyment of all Sense, Memory, 
 Thought, and Affection, in which he was in the World, and that he 
 
 leaves nothing except his Terrestrial Body 282 
 
 That Man, after Death, is of a quality agreeable to that of his former 
 
 Life in the World 294 
 
 That the Delights of the Life of every one after Death are turned into 
 
 correspondent Ones ^q" 
 
 Concerning the First State of Man after Death ....... 314 
 
 Concerning the Second State of Man after Death .....'.* 3| 8 
 
 Concerning the Third State of Man after Death, which is the state of 
 
 Instruction of those who come into Heaven ogg 
 
 That no one comes into Heaven from immediate Mercy ■ • . . 335 
 That it is not so difficult as it is supposed to live a Life" which leads to 
 "^^^^° 340 
 
 OF HELL. 
 
 That the Lord rules the Hells g^g 
 
 That the Lord casts no one down into flell, but that the Spirit casts 
 
 himself down ~.„ 
 
 That all who are in the Hells are in Evils and the Falses thence de- 
 rived, originating in the Loves of Self and of the World ... 357 
 What is meant by Infernal Fire, and what liy Gnashing of Teeth . 368 
 Concerning tlie Malice and wicked Arts of Infernal Spirits . . . 375 
 Concerning the Appearance, Situation, and Plurality of the Hells . 378 
 Concerning the Equilibrium between Heaven and Hell .... 384 
 That Man is in Freedom through the Equilibrium between Heaven 
 and Hell ^gq 
 
CONCERNING 
 
 HEAVEN AND HELL. 
 
 1. WHERE the Lord discourses with His disciples concerning 
 the consummation of the age, which is the last time of the church,* 
 at the end of the predictions concerning its successive states as to 
 love and faith, t He thus speaks : " Immediately after the affiiction 
 of those days the sun shall he obscured, and the moon shall not give 
 her light, and the stars shall fall from heaven, and the powers of the 
 heavens shall be in commotion. And then shall appear the sign of the 
 Son of Man in heaven ; and then shall all the tribes of the earth wail: 
 and they shall sec the Son of Man coming in the clouds of heaven with 
 jjower and much glory. And He shall send forth His angels with a 
 trnmprt and a great voice, and they shall gather together His elect 
 from the four winds, from the extreme of the heavens even to their 
 extreme.'''' Matt. xxiv. 29, 30, 31. They who understand the above 
 
 From (he Arcana Coelestia. 
 
 ' That the consummation of tbc a^c is the last time of the Church, n. 4535; 
 10672 
 
 ! The things which the Lord predicted in Matt. chap. xxiv. xxv. concerning the 
 /.-onsummation of (he ag«, and concerning His advent, (bus concerning (he sue 
 ixssive vastation of the church and concerning the last judgment, are explained 
 It the beginning of chapters xxvi to xl. Gen. at n. 33")3 to 3356, 34S6 to 3-1S9, 
 '.650 to 3655, 3751 to 3759, 3897 to 3901, 4056 to 4060, 4129 to 4231, 4332 to 
 1335, 4422 fo 4434, 4635 to 4r.38.. 4661 to 'M564, 4807 to 4810, 4964 to 4959, 50(53 
 
 'rt sor;. 
 
 2 
 
(j CONCERNING UKAVKN ANB MKLL. 
 
 words according to the sense of the letter, no otherwise beUeve than 
 that all those things will come to pass according to the description 
 in that sense, at the final period which is called the last judgment ; 
 thus not only that the sun and moon will be obscured, and that the 
 stars will fall from heaven, and that the sign of the Lord will 
 appear in heaven, and that they will see him in the clouds, and at 
 the same time angels Avith trumpets, but also, according to predic- 
 tions in other places, that the whole visible world Avill perish, and 
 that afterwards a new heaven with a new earth will have existence. 
 In this opinion are most at this day within the church : but they 
 who believe thus, are not aware of the arcana which lie concealed 
 in singular the things of the AVord. For in singular the things of 
 the Word there is an internal sense, treating not of natural and 
 Avorldly things, such as are those contained in the sense of the letter, 
 hut of spiritual and celestial things, and this not only as to the 
 sense of many expressions, but even as to every expression*: for 
 the Word is written by mere correspondencest, to the intent that in 
 ^lingular things there may be an internal sense. What the quality 
 of that sense is, may be manifest from all those things which have 
 been said and shown concerning it in the Arcana Cceksti a, which 
 also may be seen thence collected in the explication concerning the 
 White Horse, spoken of in the Apocaly})Sc. According to that 
 sense are to be understood wiiat the Lord spake in the passage 
 above quoted concerning His coming in the clouds of heaven : by 
 the sun there, which shall be obscured, is signified the Lord as 
 to lovet ; by the moon, the Lord as to faith ;§ by the stars, the 
 knowledges of good and truth, or of love and faith ;|| by the 
 sign of the Son of Man in heaven, the ap|)('aring of divine truth ; 
 by the tribes of the earth Avliich shall wail, all things of truth and 
 
 *^ That in all antl singular the things of tlie Word there is an internal or spiritu- 
 al sense, ti. 114:i, 1984, 2135, 2333, 23i)5, 2495, 4H42,i)041>, 90r>3,9086. 
 
 t That the Word is written hy mere coriTspomleiicfts, and that hence all and 
 iiugular things therein signity spiritual tilings, n. 1404, 1408, 1409, 1540, 1619, 
 1C59, 1709, 1783, 2900, tM»80. 
 
 \ That th«sun, in the Word, signifies tiie Lord as to love, and hence love to 
 the Lord, n. 1529, 1837,2141, 2495, 40(10, 469r., 4996, 7083, 10S09. 
 
 § Tliat the moon, in the Word, signifies liio Lord as to faith, and hence faith in 
 ihe Lord, n. 1529, 1530, 2495, 40t)(t, 4991), 70S3. 
 
 II That itars, iu the Word signify, tiie knovMcJgcs of good anJof Inith, n. 2495, 
 
 •JS49, 4riyT. 
 
CONCERNINa HEAVEN AND HELL. 7 
 
 good, or of faith and love ;* by the coming of the Lord in the 
 clouds oflifuven with power and jrlory, His presence in the Word, 
 and nnelation ;t by clouds is signiticd the literal sense of the 
 \V0rd4 ^^*^ ^^y glory the internal sense of the Word ;§ by angels 
 with a trumpet and a great voice is signified heaven, whence is di- 
 vine truth. II Hence it may he manifest, that by the above words 
 of the Lord is understood, that in the end of the church, when 
 there is no longer any love nor consequently any faith, the Lord 
 will open the Word as to its internal sense, and will reveal the ar- 
 cana of heaven : the arcana which are revealed in the following 
 pages, are concerning Heaven and Hell, and at the same time con- 
 cerning the life of man after death. The man of the church at this 
 day scarcely knows any thing re^ipecting heaven and hell, or re- 
 specting liis life after death, although they all stand described in 
 the Word ; yea, many, even, who are born within the church, deny 
 those things, saying in their heart, who has ever come thence and 
 given information ? Lest therefore such a negative principle, which 
 prevails especially amongst those who have much worldly wisdom, 
 shojild also infect and corrupt the simple in heart and the simple in 
 faith, it has been given me to be with the angels, and to discourse 
 with them as man with man, and also to see things which are in 
 the heavens, likewise which are in the hells, and this during thir- 
 teen years ; thus now to describe them from what has been seen 
 and heard ; in the hope that by these means ignorance may be cn- 
 hghtened, and incredulity dissipated. The reason wliy such au 
 immediate revelation exists at this day, is, because this is what is 
 understood by the coming of the Lord. 
 
 * That tribes signify all (ruths and goods in the complex, thus all things of faith 
 and of love, n. 38o8, 3920, 4060, 6335. 
 
 t That the coming of the Lord is His presence in the Word, and revelation, n. 
 3900, 4060. 
 
 t That clouds, in the Word, signify the Word in (he le.((er, or (he seme of i(s 
 leKer, n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10674. 
 
 -^ That glory, in the Word, signifies divine (ruth such as is in heaven, and such 
 as is in (he in(ernal sense of (lie W'oni, n. 4S09, 5292, 5922. 8267, 6427, 9429, 10574. 
 
 II That a (rumpel signifies divine tru(h in heaven, and revealed from heaven, n 
 SSlo, 6823, 8915 ; the same is signified by voice, n. 6971, 9926. 
 
8, CONCERNING HEAVEN A.ND HELL. 
 
 That the Lord is the God of Heaven. 
 
 2. The first object of concern must be to know Avho is the God of 
 heaven, since all other things depend on that knowledge. In the 
 universal heaven no other is acknowledged as the God of heaven 
 but the Lord alone : it is there said, as He Himself taught, that He 
 is one ivith iJie Pathcr ; that the Father is in Him, and He in the 
 Father ; and that lohosoevcr seeth Him, seeth the Father; and that 
 everi/ thing holij proccedeth from Him, John x. 30, 38; chap. xiv. 
 10, 11 ; chap. xvi. 13, 14, 15. I have frequently discoursed with 
 angels on this subject, and they constantly said, that they cannot 
 in heaven distinguish the Divine into three, inasmuch as they know 
 and })erceivc that the Divine is one, and that it is one in the Lord : 
 they said also, tliat such of the church as come from the world, and 
 have entertained an idea of three Divine beings, cannot be admitted 
 into heaven, inasmuch as their thought wanders from one to an- 
 other, and it is not there allowable to think of three and to speak 
 of one*, since every one in heaven speaks from thought, for speech 
 there is cogitative, or speaking thought : wherefore they, who, in 
 the world, have distinguished the Divine into three, and have con- 
 ceived a separate idea of each and have not made and concentrated 
 it into one in the Lord, cannot be received ; for in heaven there is 
 given a communication of all thoughts, wherefore if any one should 
 come thither thinking of three and confessing one, he would be im- 
 mediately discovered and rejected. It is however to be noted, that 
 all they, who have not separated truth from good, or faith from 
 love, receive in the other life, when instructed, the heavenly idea 
 concerning the Lord, viz. that He is the God of the universe ; but 
 it is otherwise with those who have separated faith from life, that 
 is, who have not lived according to the precepts of true faith. 
 
 3. They within the church who have denied the Lord, and have 
 acknowledged only the Father, and have confirmed themselves in 
 such a faith, are out of heaven ; and whereas there is not given with 
 them any influx from heaven, where the Lord alone is adored, they 
 
 * That christians in the otlier Iif« are exploreil, as to tlie idea they had concern- 
 ing one God, and that it has heen discovered liial they had an idea of three Gods, 
 n. 2329, 5256, 10736, 1073S, 10821. That a Divine Trine [or trinity] in the Lord 
 i? acknowledged in hcavrn, n. 14 15. 172«J, 2005, 5256, OSOT: 
 
CONCEKMMl HEAVEN ANfi IIEI.I.. 
 
 are deprived by degrees of llic lacidty of fliiiiking what is truf on 
 any subject whutstiever, and at It-nirtb they br«;onie eitber as miitos, 
 or speuk foolisldy, and wander about, lianoin<f down and dangUnf; 
 their arms as if tbey wore deprived of all strength in the joints, lint 
 they who have denied the Divine of the Lord, and have acknowl- 
 edged only His human, Likr tlu; Socinians, arc in like manner out 
 of heaven, and are conveyed forwards a little towards the right, and 
 are let down into the deep, and thus are separated altogether from 
 the rest of those who come from the christian world. But they wlio 
 profess to believe in an invisible Divine, which they call the [Ens] 
 of the universe, from which all things existed, and reject faith in 
 tJie Lord, have found by experience that they believe in no God, 
 because an invisible Divine is to them like nature in its first princi- 
 ples, which is no object of faith and love, inasmuch as it is no object 
 of thought* : these have their lot amongst those who are called nat- 
 urahsts. The case is otherwise with those who are born out of the 
 church, and are called gentiles, of whom more will be said in the 
 following pages. 
 
 4. All infants, of whom a third part of heaven consists, are initia- 
 ted into the acknowledgment and faith that the Lord is their Fa- 
 ther, and afterwards that He is the Lord of all things, thus the 
 God of heaven and earth. That infants grow up in the heavens, 
 and are perfected by knowledges, even to angelic intelhgence and 
 wisdom, will be seen in what follows. 
 
 5. That the Lord is the God of heaven, cannot be doubted b\ 
 those who are of the church, for He Himself taught, t/tat a/l things 
 of the Father are Ifis, Matt. xi. 27; John xvi. 15; chap. xvii. 2; 
 and that He hath all power in heaven and in earth. Matt, xxviii. 16: 
 He saith in heaven and in earth, since He who rules heaven rules 
 earth also, for one depends on the other t. To rule heaven and 
 earth, is to receive from Him all the good which is of love, and all 
 the truth which is of faith, thus all intelhgence and wisdom, and 
 
 *TI)at a Divine not perceptible by any idea, is not an object capable of being 
 received by faith, n. 4733, 5110, 5633, 6y82, 6996, 7004, 7211, 9267, 9359 9972' 
 10067. ' ' 
 
 t Thai the UHiversal heaven is the Lord's, n. 2731, 7086. That He has power 
 in tbc heavens and in the earths, n. I6O7, 10089, 10827. That since the Lord rules 
 heaven, He also rules all things which thence depend, thus ail Ihin-s in the world, 
 >.. 2026,2027, 4523, 4524. That the Lord alone has the power of removing the 
 hells, of wuhboldins from evils, and of keeping in good, thn^ of saving, n. 1U019. 
 
10 UONCEllNIXn HEAVEN AND IIELT.. 
 
 thereby all happint^Bs ; in fine, eternal life : this also tlie Lord taught 
 when he said, " i/c who belicveth on the Son, hath eternal life; but- 
 he icho bdieveth not the ^Son, shall not see life,'''' John iii. 36 : again : 
 " / am the Resurreetion and the lAfe ; he that believeth on Me, though 
 he die, shall live ; every one tcho liveth and believeth on Me shall not 
 die cterjialli/,'' John xi. 24, '23 : and again : " / am the tvay, the 
 truth and the life,'''' John xiv. 0. 
 
 t). There were some spirits, who, Avhilst they lived in the world, 
 professed to believe in the Father, and had no other idea concerning 
 the Lord than as of another man, and hence they did not believe 
 llini to lie the God of heaven; wherefore they were permitted to 
 wander about, and to enquire wheresoever they pleased, whether 
 there is any other heaven than that of the Lord : they continued 
 their enquiry for i^ome days, and found no other. They were of 
 those who place the happiness of heaven in glory and in dominion, 
 ?ind because they could not obtain what they desired, and were told 
 that heaven does not consist in such things, they were indignant, 
 rind wished to have a heaven in which they could domineer over 
 'jtht>rs, and enjoy the glory of high station as in the world. 
 
 That the Divine of the Lord makes Heaven. 
 
 T. The angels taken collectively are called heaven, because they 
 t'onstitute it ; 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 thetnith of faith ; 
 in proportion therefore as they receive what is good and true from 
 t)ie Lord, in the same proportion they arc angels, and in the same 
 proportion they are heaven. 
 
 8. Every one in the heavens knows and beheves, yea, perceives, 
 t'lnt I>e willeth and doeth nothing of good from himself, and that 
 he tliiidceth and believeth noihing 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 no life in 
 •Jiem from the Divine. The angels of the inmost heaven also clear- 
 ly perceive and are sensible of the influx, and so far as they receive 
 ?f so far they seem Xtt theiiiselvcp to be in heaven, because so far in 
 
cwNti'.nMNt. iir.Avr;.\ \nk ui.m. 
 
 11 
 
 love und in tHitli, and si> fnr in x\w liiilil of intelligence nnd wisdom, 
 and in celestial joy tlienro : iniisiniicli as all those piorccd from tli«». 
 Divine of the Lord, nnd the aiijcjels possess heaven in them, it is ev- 
 ident that the Divine of the Lord makes heaven, and not the angels 
 from any tliinj]: properly their own*. Hence it is that heaven, in 
 the Word, is called the habitation of the Lord, nnd His throne ; and 
 that its inhabitants are said to be in the Lordt. IJnt how the Di- 
 vine proceeds from the Lord, and fills heaven, will be shown in 
 what follows. 
 
 9. The aniielF, from their wisdom, «ro still further, and say, not on- 
 ly that every thine ff<>'»d and true is from the Lord, but likewise the 
 all of life, which they conlirm by this consideration, vi/,. that noth- 
 injj can exist from itself, but from what is prior to itself', thus that nil 
 thinffs exist from a First, which they call the very esse of the life of 
 all thinofs, and that in like manner they subsist, since to subsist is 
 perpetually to exist, and that what is not continually kept in con- 
 nexion with the First by intermediates, instantly decays, and is al 
 together dissipated. They eay moreover, that there is only one 
 single fountain of life, ;iiid that the life of man is a stream thence 
 derived, which would instantly cease to flow, if it did not subsist 
 continually from its fountain. They further insist, that from that 
 one single fountain of life, which is the Lord, nothing proceeds but 
 divine good and divine truth, and that these affect every one ac- 
 cording to reception; thus that those who receive them in faith and 
 life have heaven in them, but that those who reject them or suffo- 
 cate them turn them into hell, isince in such case they turn good 
 into evil, and what is true into what is false, thus life into death. 
 That the all of life is from the Lord, they also confirm by this con- 
 sideration, that all things in the universe have reference to good 
 and truth; the life of the will of man, which is the life of liis love. 
 
 * That the angels of licnvcn acknowledge all good to be from the Lord, and no, 
 thing from Ibemselves; and that the Lord dwells with tbeni in wiiat is His own, 
 nnd not in their propriuin, n. 9338, 101'2u, 10151, 10157. That iherefoip, in ti.e 
 Word, by angels is meant something of the Lord, n. 19:J5, 1S21, 3039, 40S5, 8192, 
 10528. And tliat on this account ihe angels are called gods, from the rece[)lion vt 
 what is divine from the Lord, n. •J;!95, 4-102, 7268, 7673, 8301, S192. Thai from 
 the Lord also is every thing good which is good, nnd every thing Irne wliiih«ii 
 true, consequently all peace, love, tharity, and faith, n. 16M, 2oI0, 2751, 2S!>:I. 
 •2883, 2891, 2892, 2904. And alt wisdom and intelligence, n. 109, 1 12. 121, 12.| 
 
 i That Ibev who are in h< .ven are said to be In the Lord, n 'UTiiZ, ."t)3S 
 
l.-i CON( KliMxNU llEAVKN AND HF.LI,. 
 
 to jijood, and the life of the understanding of man, which is the life 
 of liis faith, to truth; v.hrrcfon; .since every thinjr good and true 
 comes from above, it follows that the all of life is likewise from the 
 same source. Inasmuch as the angels thus believe, therefore they 
 refuse all thanks on account of the good which tliey do, and are in- 
 dignant and withdraw themselves if any one attributes good to them. 
 They wonder how any one can believe that he is wise from himself, 
 and that he doeth good from hiniself, for they do not call this good, 
 to do good for the sake of self, because it is done from self; but to 
 do good for the sake of good, this they call good from the Divine, 
 and say that this good is Mhat makes heaven, because this good is 
 the Lord *. 
 
 10. The spirits who, during their abode in the world, have con- 
 lirmed themselves in the belief, that the good which they do and the 
 truth which they believe arc from themselves, or appropriated to 
 them as their own, (in which belief all those are who place merit in 
 their good actions, and claim justice to themselves,) are not receiv- 
 ed into heaven, being shunned by the angels, who regard them as 
 stupid and as thievses ; as stupid, liecause they continually have re- 
 spect to themselves, and not to the Divine, and as thieves, because 
 they rob the Lord of what is His. These are opposed to the faith 
 of heaven, viz. that the Divine of the Lord received by the angels 
 makes heaven. 
 
 IL That they who arc in heaven and in the church are in the 
 Lord, and the Lord in them, the Lord also teaches where He says, 
 " Abide in Mi', and I in you ; as the branch cannot bear fruit of itself 
 unless it abide in the vine, so neither can ye unless ye abide in Me : I 
 am the inne, ye the branches; he who abideth in Me, and I in him, the 
 same bringeth forth much fruit ; because without Me ye cannot do any 
 thing,'''' John xv. 4 to 7. 
 
 r2. From these considerations it may now be manifest, that the 
 Lord dwells in His 0^vn wiih the angels of heaven, and thus that 
 the Lord is the All in All of heavcji ; and this by reason that good 
 from the Lord is the Lord with the angels, for what is from Him ie 
 Him ; consequently that good from the Lord is heaven to the an- 
 gels, and not any thins proper ^<' themselves. 
 
 • That good from ihe Lord hns I he J.ord inwrvrdly in itself, but not good from 
 the proprium, a. 1S02, oDSl, 64TS. 
 
t«NCERMNO HRAVEN AND HKLL> 1.1 
 
 That thh Divint, of thk Lord is Hr.Avr.N is I.ovf, to Hnf^ 
 
 AND ClIAUlTY TOWARDS TIIU NkIGIIUOIR. 
 
 13. Tlic Divine procccdinj; from the Lord is ralloil in licavcn di- 
 vine truth, for a reason of which we shall speak in the following; 
 passes. Tliis divine truth flows-in into JicavfMi from the Lord from 
 His divine love. Divine love and divine truth thence derived arc 
 comparatively like the fire of the sun and the light thence proceed- 
 ing^ in the world; love heing as the fire of the sun, and the truth 
 thence proceeding as light from the sun : by correspondence also 
 fire signifies love, and light the truth thence proceeding*. Hence 
 it may he manifest what is the quality of the divine truth proceed- 
 ing from the divine love of the Lord, that in its essence it is divine 
 good conjoined to divine truth, and because it is conjoined, it vivi- 
 fies nil things of heaven, as the heat of the sun conjoined to the 
 light in the world fructifies all things of the earth, as is the case in 
 the time of spring and summer: it is otherwise when heat is not 
 conjoined to light, thus when light is cold, in Avhich case all things 
 ■are torpid, and lie lifeless. That divine good, which is compared 
 to heat, is the good of love ap])ertaining to the angels, and the di- 
 vine truth, wliich is compared to light, is that by which and from 
 which is the good of love. 
 
 14. The reason why the Divine in heaven, which makes heaven, 
 is love, is, because love is spiritual conjunctioii, conjoining angels 
 with the Lord, and conjoining them with each other ; and so con- 
 joining them, that they are all as one in the Lord's sight. More- 
 over, love is the very esse of life with every one; wherefore from it 
 an angel has life, and also every man has life : that from love is the 
 inmost vital principle of man, must be obvious to every considerate 
 person ; for from its presence he grows warm, from its absence he 
 grows cold, and from privation of it he dies.t But it ii to be noted ^ 
 
 • Thai fire, in the Word, sitinifies love in each sense, n. 934, 4906, 5215. That 
 '(acred and celestial fire signifies divine love, anil every aftcclion whicli is of that 
 love,n. 934, tiol4, t5S;i2. That tlie light Ihcnce derived signifies truth proceeding 
 from the good of love, and light in henveii the divine truth, n. 339.3, 34S5, 3636' 
 3(143, 391»3, 4302, 4413, 4415, 954S, 966-1. 
 
 f Thnl love is the fire of life, and iha' life itself is u.;luQlly lUence derived, n 
 •JW^, .'ii^>71.f>032,6314. 
 
14 e^NCEllNING HEAVEN AN» HELL. 
 
 thai tlic quality of everj one's life is such as the quality of hisloTe 
 rs. 
 
 15. There are in heaven two distinct loves, loVe to the Lord and 
 lore towards the neighbour : in the inmost or third heaven is love 
 to the Lord, and in the second or middle heaven is lov« towards the 
 neighbour : each proceeds from the Lord, and each makes heaven. 
 In what manner these two loves are distinguished, and in what 
 manner they arc conjoined, appears in heaven in clear light, but 
 Muly obscurely in the world. In heaven, by loving the Lord is not 
 meant to love Him as to person, but to love the good which is from 
 Him, and to love good is to will and to do good from love ; and by 
 loving the neighbour is not meant to love an associate as to person, 
 but to love truth which is from the Word, and to love truth is to 
 will and to do it : hence it is evident, that those two loves are dis- 
 tinguished like good and truth, and that they are conjoined like good 
 with truth.* \^\\t these things are of diilicult apprehension with 
 the man who is unacquainted with the nature of love and of good» 
 and with what is meant by neighbour.! 
 
 16. I have discoursed occasionally with angels on this subject, 
 who expressed chcir wonder that men of the church do not knoAV, 
 tliat to love the Lord and to love the neighbour is to love good and 
 truth, and by w illing to do them f when yet they may know, that 
 every one testifies love by willing and doing what another wills, and 
 that thus he is loved in return, and conjunction is effected, and not 
 by loving another and still not doing his will, which in itself is not 
 to love. They may also know, that the good proceeding from the 
 Lord is a likeness of Ilim, inasmuch as He is in it, and that they 
 become likenesses of Him, and are conjoined to Him, who make 
 good and truth their hfe, by .willing and doing them: to will also is 
 to love to do. That this is the case, llie Lord also teaches in the 
 Word, where He says, " lie (hat hath My precepts and docth them, 
 
 "Tbnl tolove tht; l>oi(l and tlie npi;;lihoiir is to live according to (lie Lord*» 
 precepts, n. 101-J3, 10153, 10310, 105TH, lOOlS. 
 
 t That to lore the neighbour is not to love the person, but to love that wiiich 
 appertaiiit to him, hiiiI which constitnlis him, thus troth and good, n. 502.3, 10.336. 
 That they who love the person, itiid not w hat a[)pertains to another, and constitutes 
 him, love idike what is evil and what is good, n. 3820. That charity consis'.s in 
 willinf; tiiiths and in being aOecled by truths for tlie sake of truths, n. 3870, 3877. 
 'that rliarily tovvanls the neighbour is to do what is good, just and right in every 
 ^vork anil in cvciy en>)>loyuuiit, ii.Hl20, 8121, Hl;.'2 
 
CONCSRNINO UCAVKN ANU MEI.-^. l'» 
 
 h? it is who lovrth Mt\ amf I trill lorr him, and make my ahndr ivith 
 him,'^ John xiv. »1, '2;{ : niul njjuin : '' If i/c do My commandments, 
 ye shall abide in My love," Jolin xv. 10, \'2. 
 
 17. That the Divine [»roceedin<f from the Lord, which airrrt<; the 
 angels, and makes lieaven, is love, is testified bv all experience in 
 heaven ; for till its inhabitants are forms of love and charity, a])- 
 pearine^ in ineftal)Ie beanty, whilst love beams forth from then- 
 countenances, from their discourse, and from singular the tliiiirrs of 
 their life.* Moreover, there are spiritual spheres of life, uliicb 
 proceed I'rom every anirtd and from every spirit, and cncom])ass 
 them, by which they are occasionally known, at a considerable dis- 
 tance, in regard to their quality as to the affections which are of 
 leve. For those spheres flow forth from the life of the aflection. 
 and thence of the thought of every one, or from the hfe of his love 
 and of his faith thence derived: the spheres going forth from the 
 angels are so full of love, as to aftect the inmost of the life of those 
 with whom they are : they have sometimes b6en perceived by nie, 
 and have thus aftected me.t That love is that from which the. an- 
 gels have their life, is manifest also from this consideration, that 
 every one in the other life turns himself according to his love : they 
 who are in love to the Lord and in love towards tl)e neighbour, 
 turn themselves constantly to the Lord; but they who are in the 
 love of .self, turn themselves constantly backwards from the Lord : 
 this is the case in every direction of the body, for in the other life 
 spaces are according to the states of their interiors, and in like 
 manner the quarters, which are not there determined as in the 
 world, but are determined according to the direction of their faces. 
 rS'evertheless it is not the angels who turn themselves to the Lord, 
 but the Lord who turns tluKse to Himself who love to do the things 
 which are from llim.| But more will be said on this subject iu 
 
 ' ' That tbe angels are forms of love and charity, n. 3S04, 4735, 4797, 4985, 5199, 
 eo30, 9879, 10177. 
 
 1 That a spiritual sphere, wliich is a sphere of life, flows forth and diftusns itself 
 from every man, spirit and angel, and encompasses theiu, n. 4-4G-1, 5179, 7154,. 
 8G.30. That it flows fortli from the life of llieir aflection and of the thought thence 
 derived, n. 24S9, 4464, 620G. 
 
 X That spirits and angels turn themselves constantly to their loves, and they wlio 
 are io liie heavens constantly to the Lord, n. 10130, 10189, 104'20, 10702. That 
 the quarters in tlic other life are to every one according to the aspect of the fure, 
 i\nd are thence determined, otherwise than in the world, n. 10130, 10169, 10-I-20. 
 1070'2. 
 
16 CONCERNING HEAVEN AND HEIL. 
 
 the following pages, where the quarters in the other life will be 
 treated of. 
 
 18. The reason why the Divine of the Lord in heaven is love, is, 
 because love is the receptacle of all things of heaven, which are 
 peace, intelhgence, wisdom, and happiness : for love receives all 
 and singular the things which are in agreement with itself; it de- 
 sires them, enquires after them, imbues them as of its own accord, 
 since it is willing to be continually enriched and perfected by them.* 
 This also is known to man, since the love in which he is as it were 
 inspects and draws from the things of his memory all things which 
 are in agreement with it, and collects them together, and arranges 
 them in itself and under itself, in itself that they may be its own, 
 and under itself that they may be subservient to itself; but all other 
 things, which are not in agreement, it rejects and exterminates. 
 That there is in love every faculty of receiving truth suitable to it- 
 self, and a desire of conjoining them lo itself, is manifest also from 
 those who are raised up into heaven, who, although they have been 
 simple in the world, still come into angelic wisdom, and into the 
 happinesses of heaven, when amongst the angels : the reason is, be- 
 cause they have loved good and truth for the sake of good and 
 truth, and have implanted them in their lives, and thereby have be- 
 come faculties of receiving heaven with all its incftable things. 
 But they who are in the love of self and the world, are in no faculty 
 of receiving those things, but hold them in aversion, reject them, 
 and flee away at their first touch and influx, and associate them- 
 selves with those in hell who are in similar loves to their own. 
 There were certain spirits who doubted whether such things were 
 in heavenly love, and they desired to know whethei" it was so, 
 wherefore they were let into a state of heavenly love, all opposing 
 things being in the mean time removed, and they were brought for- 
 ward a considerable space towards the angelic heaven, and thence 
 they told me, that they perceived an interior happiness that they 
 could not express in words, lamenting greatly that they must return 
 into their former state. Others were also elevated into heaven, and 
 in proportion to their more interior or higher elevation, they enter- 
 ed into intelligence and wisdom, so as to be able to perceive things 
 
 *Tbaf innumerable things are in love, and that love receives lo itself all (brnf: 
 which are in agreement, n. 2500, 2572, 3078, 3189,. 6323, 7490.. 7750 
 
CONCERNINU UEAVLX ANi) HLI.L. 17 
 
 which before wore incomprcherii^ihlt' to thrm. llrnco it is mrinilVst 
 that lovf proceeding from the Lord is the rrceptai-lc of heaven, and 
 of all things there. 
 
 19. That love to the Lord and neighhonrly love c(»n)jMehend in 
 them all truths divine, may be manifest from what the liord Him- 
 self spoke concerning those two loves where He says, '■'■Tliou shult 
 love the Lord t /it/ God from tluj whole heart and from thy irhntc soul; 
 this is the greatest and first precept ; the second, which is like unto it, 
 is, thou shalt love thy neighbour as thyself: from these tiro precepts 
 hang the law and the prophets,'' Matt. xxii. 37, 3;-^, 39, 40: the lu\r 
 and the prophets are the whole Word, thus all truth divine. 
 
 That Heaven is distinguished into two Kingdoms. 
 
 '20. Inasmuch as in heaven there are inlinite varieties, and one 
 society is not altogether hke another, por indeed one angel like an- 
 other,* therefore heaven is distinguished into general, specific, and 
 particular : in general it is distinguished into two kingdoms ; sjje- 
 cifically into three heavens ; and in particular into innumerable 
 societies : we shall speak of each in the following pages. They are 
 called kingdoms, because heaven is called the kingdom of God. 
 
 21. There are angels who more and less interiorly receive the 
 Divine i)roceeding from the Lord ; they who receive it more interi- 
 orly are called celestial angels, but they who receive it less interior- 
 ly are called spiritual angels ; hence heaven is distinguished into 
 two kingdoms, one of which is called the Celestial Kingdom, the 
 Other the Spiritual KiNCDOM.t 
 
 " That there is an infinite variety, and in no case is any one thing the surae willi 
 another, n, 723tf, 9002. Tiiat there is also an infinite variety in the heavens, n. 
 (>64, 690, 3744,5598,7236. That the variities in ihc lieavens are varieties of 
 good, n. 3744, 4005, 7236, 7833, 7836, 9002. That by it all the societies in the 
 heavens, and every angel in a society, arc distinct from each other, n. 690, 3241, 
 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836. But lliat still all make one 
 by love from the Lord, n. 457, 3986. 
 
 t That heaven in the whole i-. ditingui.shed into two kingdoms, the celestial 
 kingdom, and the spiritual kingdom, n. 3887 4138. That the nngels of the ce- 
 lestial kingdon* receive the Divine of (he Lord in the will, thus more interiorly 
 than the spiritual anjels, who receive it in the intellectual part, i\. 5113, 6367, 
 •521; 9935, 999*, 10124 
 
IS CO.XtEnMiVW UEAVE\ AND HELI,. 
 
 iJ2. Tlio aniiois who constitute the celestial kingdom, inasmuch 
 as they receive the Divine of the Lonl more interiorly, are called 
 interior and also superior angels ; and hence also the heavens which 
 they constitute are called interior and superior heavens.* The 
 reason why they are called superior and inferior is, hecause in- 
 teriors and exteriors are po called. t 
 
 23. The love in wliich they are who are in the celestial kingdom, 
 is called celestial love ; and the love in which they arc who arc iu 
 the spiritual kingdom, is called spiritual love : celestial love is love 
 to the Lord, and spiritual love is charity towards the iieighhour. 
 And w-hereas all good is of love, for what any one loves, this is to 
 him good, therefore also the good of one kingdom is called celestial, 
 and the good of tlie other spiritual. Ilencc it is evident in what 
 respect those two kingdoms are distinct, viz. that they are distin- 
 guished like the goocT of love to the Lord and the good of charity to- 
 wards the neighbour 4 and whereas the former good is a more in- 
 terior good, and tlie former love is a more interior love, therefore 
 the celes^tial angels are more 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, syid the spiritual king- 
 dom is called His regal kingdom, and in the Word His throne: 
 from the Divine-celestial also the Lord in the world was called 
 Jesus, and from the Divine-spiritual, Christ. 
 
 25. The angels in the celestial kingdom of the Lord, greatly ex- 
 cel in wi-^dom and glory the angels who are in the spiritual kingdom, 
 by reason of their more interior reception of the Divine of the Lord, 
 Ix'ing in love to Him, and hence being nearer and more closely 
 fonjoined to Him.§ The reason why the former angels are of 
 such aqnaiity, is, because they have received and do receive divine 
 truths immediately in the life, and not, as the spiritual, in previous 
 
 * That the heavens, which coiislltiite the celestialkingdom, are called superior, 
 fint tliose wliich consliliile the spiritual kingdom, are called inferior, n. 10068. 
 
 t That interior thing* are ex|)icsspd hy superior, attd that superior things signify 
 inlerior, n. 214S, 3084, 4o<»y, 5140, 8325. 
 
 * That the good of ihc celestial kingdoni is the good of love to the Lord, and 
 lheg:'iod of the spiritual kingdom is the good of charity towards the neighbour, n. 
 .V>91, 04:55, 9408, 9080, 9GS3, 9780. 
 
 § That the celestial angels are immensely wiser than the spiritual angels, n 
 2718, 0995. What is Ihc dislinction between the celestial augel.' and the spiritual 
 angels, n. 20S8, ;6G!». 2T0.S. 21 15, 3235, 3240, 4TS8, 7068, t\2l, U277, 10295. 
 
CrtNCF.KMXG Ut.V. r.N \M> lll.lA.. W 
 
 iiicniory and thou E^lit ; Mlirrcforo tlicy have tiiosc tVinlis iiiscril)r«t 
 on their hearts, porceiviiitj thciii and ns it were .'<ociiijr th«iii in 
 fhemsclve?, nor do they at any time reason eonrernin;^ them wheth- 
 er it be so or not so:* they are Hko those described in Jcr«miali, 
 ''I will put Mif law in their mind, and tcritc it on their heart : the if 
 ^hall not teach any more every one his friend, and every one his broth- 
 er, sayinff, li-noir ye Jehovah ; titry s/udl hnow Mr frnni the least of 
 them iinio the i^rcdfest of thcm,^' \.\xi. 33, 31 : and they are called 
 in Isaiah " The taught of Jehovah,'''' hv. 13: that they who are 
 taught of Jehovali are tliey who are tauijjht ot" the Lord, tlit; Lord 
 Himself teaches in John, cha|). \i. 4.>, 4(3. 
 
 26. It was said that they j)ossess wisdom and jjiory above thtf 
 rest, because they have received and do receive divine truths innue- 
 diately in the life, for as sooji as they hear them they also will and 
 do them, neither do they store them up in the memory, and after- 
 wards think whether it be so. They who are such, know instantly 
 by Lntlux from the Lord, wliethcr the truth which they hear be truth, 
 for the Lord flows-in immediately into the will of man, and medi- 
 ately through tl)e will into his thinking faculty ; or, what is the 
 same thing', the Lord llows-in innnediately into good, and mediate- 
 ly through good into truth ;t for that is called good which is of the 
 will and thence of the work, but that is called truth \Ahich is of the 
 memory and thence of the thought. All truth likewise is turned 
 into good, and implanted in the love, as soou as it enters the will; 
 but so long as truth is in the memory and thence in the thought, it 
 doth not become good, nor doth it hve, neither is it appropriated t« 
 man, inasmuch as man is man from will and thence from under- 
 standing, and not from understanding separate from will.i 
 
 * Tlint the celestial angeis do not reason concerning the truths of faith, liccftitse 
 they perceive (hem in themselves, but that tlie spiritual angels reason concerninc 
 them whether it be so or not so, n. ii02, 3:}", 5t>7, COT, 7S4, 1 1'21, I'jST, i;{i»S, I'JlS*, 
 324fi, 4'148, 7680, 7877, 8780,^277, 10786. 
 
 t That the Lord's inflnx is into good, and by good into trutli, and not viu versa, 
 thus into the will, and by it into the understanding, and not cice versa, n. 6482, 
 6ft49, «>027, 8685, 8701, 10153. 
 
 { That the will of man is the very esse of his life, and that it is tlic receptacle of 
 the good of love. Bad that the understanding is the exisltre of life thence, and that 
 it is the receptacle of the truth and good of faith, n. 3619, 5002,9282. Thus tii.ii 
 the life of the will is the principal life of man, and that tlie lifu of llie undfrblaudin;; 
 proceeds thence, n. 5«5, 5yu, 3oU>, 7342, bSisS: li2£5, lirUTO. 1'JlUii lOliu Thai 
 
20 CONCEUMNci HEAVKN aSU HJILL. 
 
 27. Such being the distinction between the angels of the Celes* 
 tial kiugdoiu and the angelsof the spiritual kingdom, therefore they 
 arc not together, nor do they hold consort with each other, having 
 communication only by intermediate angelic societies,which are call- 
 ed celestial-si)iritual. Through those societies the celestial kingdom 
 flows-in into the spiritual ;* and hence it comes to pass, that al- 
 though heaven is divided into two kingdoms, they still make one, 
 the Lord always providing such intermediate angels, by whom is 
 communication and conjunction. 
 
 28. Since the atvgels both of one and the other kingdom are much 
 treated of in the following pages, tlierefore it is needless here to be 
 more particular on the subject. 
 
 That there are Three Heavens. 
 
 29. There are three heavens, and they arc most distinct from 
 each other, viz. the inmost or third, the middle or second, and the 
 ultimate or first ; and they follow in order, and subsist amongst 
 themselves, as the supreme part of man which is called the head, 
 his middle part which is the body, and the ultimate part which is 
 the feet ; and like the highest part of a house, its middle part, and 
 its lowest. In such order also is the Divine which proceeds and de-* 
 iScends from the Lord: hence, from the necessity of order, heaven 
 is tripartite. 
 
 30. The interiors of man, wliich are of his mind [mens] and of 
 his mind [animiisl, are also in a like order, consisting of an inmost, 
 a middle, and an ultimate : for at the creation of man, all things of 
 
 those things becomn things of life, and are appropriated to man. which are Tt- 
 ceived by the will, n. cJKil, MS6, 91^93. That man is man from will and under- 
 standing thence, n. 891 1, 9069, 9071 , 10076. 10109, 101 10. Every one also is loved 
 and valued by others, who wills well and understands well, and is rejected anil 
 held in light Ci^timation who understands well, and does not will accordingly, n. 
 8911. 10076. That mnn also after death remains as his will is, and his understand- 
 ing thence derived, and that the things of the understanding, which are not at the 
 same time become things of the will, vanish, because they are not io the man, n 
 W69, 9071, 92S2, 93S6, 101. '33. 
 
 •That between the two kingdoms there is communication and conjunction by 
 aii!!;elic societies, wUich are Cidled celestinl -spiritual, n. 4047, fi43r>, 6787,8881. 
 <V>ti(;erning the inlluT of the Lord t!)roiij,'ii ihc celeslial kingdom iiito ttie .spiritual} 
 n. 3969,6360. 
 
CONCERMNU UKAVKN A.\U niXI,. 21 
 
 (Ininc r>r(l«T wtTc collated into liiiii, so that he was made divine or- 
 (lor ill ronii, and thence a heaven in the least efliiry.* Therefore 
 also a man comnuinieate.s with tht; lieaveiis as to his interiors, and 
 likewise comes amongst angels aiter death ; amongst the angels of 
 the inmost heaven, or of the middle, or ol" th(' ultimate, according 
 to reception ofdi\ine good and truth from the Lord, during his life 
 in the worhl. 
 
 31. The Divine which flows-in from the Lord, and is received in 
 the third or inmost heaven, is called celestial, and hence the angels 
 who are there are called celestial angels ; the Divine which flows-in 
 from the Lord, and is received in the second or middle heaven, is 
 called sj)iritiial, and hence the angels who are there arc called 
 spiritual angels; but the Divine, which flows-in from the Lord, and 
 is received in the ultimate or first heaven, is called natural ; yet 
 whereas the natural of that heaven is not as the natural of the world 
 hut hath in it a spiritual and celestial, therefore that heaven is call- 
 ♦'d sjjiritual and cclestial-jiatural,. and thence the angels who ar» 
 there, are called spiritual and celestial-natural ;t they are called 
 spiritual-natural who receive influx from the second or middle 
 heaven, which is the spiritual heaven ; and they are called celestial- 
 natural who receive influx from the tliird or inmost heaven, which 
 is the celestial heaven. The spiritual-natural angels and the celes- 
 tial-natural are distinct from each other, but still they constitute 
 ^iie hea\en, because thev are in one degree. 
 
 * Tliat all tilings of divine order were collated into man and that man froru 
 «:rfHli«n is .li vine order in form, n. 4219,4220, 4223, 4523, 4524, 5114, 53(38, 60 IS, 
 «iO.')7, fitiOo, 6(»2(>, 970t), lolStJ, 10472. TliHi with man his internal ninn was form- 
 ed to the imajie of lieaveii, and his enternal to the image of the woilj, and that 
 On this aci-.oiint man was called hy tde ancients a microcosm, n. 4523, 53()8; 60l?j 
 6057, U37i*, 'J7tKJ, 10l5t», 10472. That thus man from creation, as to his interiors, 
 IS a heaven in its least efligy, according to the image of the greatest, and thai (his 
 aho is the case with man who is created anew, or reueneraled hy the Lor I, n. 
 1»11, 1900. l9S2.S624to 3»531, 3():J4, 3S84, 4041, 4279, 4523, 4524, 4625, 6013; 
 «KI57, 9279, 9632. 
 
 < That there are three licavcns, the inmost, the middle, and the ultimate ; or the 
 third, the ••ccoud, and the first, n. 684, R594, 10270. Tint the goods in each heav- 
 en follow also in a threefold order, n. 4938, 4939, 9i>92, 10005, ltK))7. That the 
 f;ood of the inmost or third heaven is called celestinl, ih'; good of the middle or 
 second heaven spiritual, and the go'jil of the ultimate or lir^il Leaven spirituiil-nat- 
 •ohI. n. 4279. 42S6,4938, 4939, 9992, 10005, 1(;017, lUWiia. 
 4 
 
^ CONCEnNINO HKAVK.N AM* HEM,. 
 
 32. Thcr* is in each licavfii ati internal and an external ; they 
 who are in the internal, are there called internal angels; but they 
 who flre in the external arc there called external angels : the exter- 
 nal and internal in the heavens, or in each heaven, are like the will- 
 principle and its intellectnal with man, the internal being as the 
 will-principle, and the external as its intellectual. Every thing of 
 the will-principle hath its intellectual, the one not being given with- 
 out the other : the will-princij)le is comparatively as flame, and its 
 intellectual as the light thence derived. 
 
 ■ *SS. It is well to be noted that the interiors of the angels are what 
 eauf»e them to be in one heaven or in another ; for the more the in- 
 teriors are open to the Lord^ they arc in a more interior heaven. 
 There are three degrees of the interiors appertaining to every one, 
 both angel and spirit, and also to man : they with whom the third 
 degree is open, are in the inmost heaven ; they, with whom the sec- 
 ond is open, or only the first, are in the middle or ultimate heaven-' 
 The interiors are o})ened by the reception of divine good and divine 
 truth: they who are aftected with divine truths, and admit them 
 immediately into the life, thus into the will and thence into act, are 
 in the inmost or third heaven, and are in that heaven according to 
 the reception of good from the affection of truth; but they who do 
 not admit those truths inunediately into the will, but into the memory 
 and thence into the understanding, and in consequence thereof will 
 and do them, are in the middle or second heaven; whilst they whft 
 live moral, and believe in the Divine, without any particular con- 
 cern about being instructed, are in the ultimate or first heaven.* 
 
 I Hence it may be manifest, that the states of the interiors mak« 
 
 i heaven, and that heaven it* Avithin every one, and not without him ; 
 
 I as the Lord also teacheth, where He saith, " T/ic Icin^rdom of God 
 fiomcth not with observation, neither sball they say lo here, or lo there, 
 
 : for heholfl ye have the hnfrdom of God within ynu." Luke xvii. 20, 
 2L 
 
 34. Every perfection also increases towards the interiors, nnii 
 decreases towards the exteriors, inasmuch as the interiors are near- 
 er to the Divine, and in themselves purer, but the exteriors are more 
 
 " 'I'hnt ;{ierf are a? many degrees of life in man, as tliore are heavens, and that 
 fli<-y lire opetifi^ after death acconiing to liis life, n. 3747, it.V.> I. That heaven is 
 Ml man, n. .SSs-I. Conseiinently thiit he who receives heaven in hiiDseU iliiring his 
 Rhode in the «uild, coin«s iiito heaven alter death, n. Ut7i7. 
 
«ON(F,RMN« Hn.WKN.ANU HLI.l,. ^3 
 
 remote froui the Diviiu', and in themselves grosser.* Au!(«-hf^ pcr- 
 fectiou consists in intolligonce, in wisdom, in love, and in all pood, 
 and thence in happiness, hut not in liappincsti without tiieni, foi 
 hajjpiness without tiieni is external and not internal. Inasnuich a«. 
 the interiors appertaining to the angels of the iinnost heaven are 
 open in the third denjrre, therefore their i)erf<'cti(m inuneusely ex- 
 ceeds the perfection of the angels in the middle heaven, whose inte- 
 riors are open in the second degree ; in like manner the perfectioa 
 of the angels of the middle heaven exceedb the j)erf«ctioji of the an- 
 gels of the ultunate heaven. 
 
 35. In consequence of this difference, nn angel of one heaven 
 cannot enter-in to the angels of another heaven ; in other words, it 
 is not possible for any one to ascend from an inferior heaven, nor 
 to descend from a superior heaven : he who ascends from an infe- 
 rior heaven is seized with anxiety even to pain, nor can he sec those 
 who are there, still less discourse with them ; and he who descends 
 from a superior heaven is deprived of his wisdom, stammers in his 
 speech, and is in despair. There were some from the ultimate 
 heaven, who were not as yet instructed that heaven consists in the 
 interiors of an angel, and who therefore believed that they should 
 come into superior heavenly happiness, provided they camo int^ 
 the heaven where the angels are ; it was also permitted them to en- 
 ter ; but when they were there, they saw no one, notwithstanding thcir- 
 cnquiries, although a great multitude was there; for the interiors' 
 of the strangers were not opened in the same degree with tlie inte- 
 riors of the angels who were there, and hence neither was their 
 sight; and in a short time afterwards they were seized with anguish 
 of heart, insomuch that they scarcely knew whether they were in 
 life or not ; wherefore they suddenly betook themselves thence to 
 the heaven from which they were, rejoicing that they were return- 
 ed again to their own associates, and promising that they would no 
 longer desire higher things than were in agreement with their life. 
 
 • Tliat interiors are more perfect, because nearer to the Divine [Being or Prin- 
 ciple], n. 340'), 5146, 5147. That in tlie internal lliore are a thousancl and a (liou- 
 sand things, wliicli in liie external appear as one common [or general] thing, n. 
 6707. That in proportion as man is elevated from external things towards interior, 
 in the same proportion he cotnes into light, and thus into intelligence, and that 
 elevation is edected ai from a mist into what is clear and bright, n. 4^98, 618.S, 
 6338. 
 
24 con'c6rnin« heaven and hell- 
 
 I have seen also some let down from a superior he.'iven, and depriv-' 
 ed of their wisdom, so as not even to know what was the quaUty of 
 their own heaven. The case is otherwise, when the Lord elevatefi 
 any from an inferior heaven into a superior one, that they may see 
 the glory there, wliich often liappcns, on which occasion they ar^ 
 first prepared, and encompassed Avith intermediate angels, by whom 
 is communication. From these things it is evident, that those three 
 heavens are moat distinct from each other. 
 
 36. But they who are in the same heaven arc capable of consoci- 
 ating with every one there, yet the delights of consociation are ac- 
 cording to the affinities of good in which they are principled : but 
 more of this in the following articles. 
 
 37. Nevertheless, although the heavens are so distinct that the 
 angels of one heaven cannot associate with the angels of another, 
 etill 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 ef- 
 fects that the three heavens may be one, and may all be in connec- 
 tion from first to last, so that nothing may be unconnected ; for 
 what is not connected by intermediates with the First, no longer 
 subsists, but is dissipated and annihilated. t 
 
 38. He Avho does not know how the case is with divine order as 
 to degrees, cannot comprehend in what manner the heavens are 
 distinct, nor indeed what the internal and external man is. Most 
 people have no other notion concerning interiors and exteriors, or 
 concerning superiors and inferiors, than as of something continu- 
 ous, or of what coheres by continuity from what is purer to what ia 
 grosser: nevertheless interiors and exteriors are not continuous 
 with each other, but are discrete. There are degrees of two kinds, 
 viz. continuous degrees, and degrees not continuous. Continuous 
 
 *That there is influx from the Lord immediate from Himself, and also mediate 
 by [or through] one heaven into another, and wilh man in like manner info his 
 interiors, n. 6063, 6307, 6472, 9682, 9683. Concerning the immediate influx of 
 the Divine [principl.-] from the Lord, n. 6058, 6474 to 6478, 8717, 8728. Con- 
 cerning mediate influx by [or through] the spiritual world into the natural world, 
 n. 4067, 6982, G983, 6996. 
 
 tThat all things exist from things prior to themselves, thus from the First, and 
 that in like manner they subsist, because subsistence is perpetual existence, and 
 that therefore there is nothing unconnected, n. 3626, 3627, 3628, 3648, 4523, 4o24, 
 6040,6066. 
 
CONCEHNINC DEAVEN AND llt.t.T. Hit 
 
 drgrces are ns the dpgrces of the decrrasf of liiilit from flajiK- cv<.'u 
 to Its obscurity: or as the desfrces of the dec ^«•;l^^c of visum from 
 those tilings which arc in hght to those wliich arc in shade ; or ah 
 the degrees of the jmrity of the atrii»»sphcre from its hcittom to it« 
 Mmimit ; these degrees are determined by distances : whereas de- 
 grees not continuous but discrete, are discriminated hke jtrior and 
 posterior, hke cause and effect, and Hke what produces aiul ith 
 product. An attentive obbcrver will disioover, that in all and singu- 
 lar things whatsoever in the universal world, there are such degrees 
 of production and com])Osition, that frojn one thing another is pro- 
 duced, and from that other a third, and so on. He who doth not 
 procure to liimself a perception of these degrees, cannot possibly 
 know the distinctions of the heavens, and the distinctions of the 
 interior and exterior faculties of man, nor the distinction between 
 the spiritual world and the natural world, nor the distinction be- 
 tween the spirit of man and his body ; and neither can he under- 
 stand what and whence correspondences and representations are, 
 nor what is the quality of influx. Sensual men do not ai)prehend 
 these distinctions, for they make increases and decreases, even ac- 
 cording to these degrees, continuous ; hence they are unable to 
 conceive of what is sjnritual in any other way than as of something 
 more purely natural ; on which account they also stand out of 
 doors, and at a distance from intelligence.* 
 
 30. It is allowed lastly to relate a certain arcanum concerning 
 the angels of the three heavens, which has not heretofore come into 
 the mind of any one, because he has not understood degrees, viz. 
 that with every angel, and likewise with every man, there is an in- 
 most or supreme degree, or an inmost and supreme somewhat, intQ 
 which the Divine of the Lord first or proximately flows-in, and 
 from which He arranges all other interior things which succeed 
 according to the degrees of order with them. This inmost or su- 
 preme somewhat may be called the entrance of the Lord to an an- 
 
 ' Thflt interior things and exterior are not continuous, but distinct and discrete 
 according to degrees, and that every degree is terminated, n. 36yl, 4145, 5114, 
 Sfi03, 1U099. That one thing is formed from another, and that the things which 
 arc so formed are not continuously purer and grosser, n. (J326, 6465. That lie 
 who does not perceive the distinction of things interior and exterior, according to 
 such degrees, cannot comprehend the internal and external man, nos the inleriar 
 and exterior heavens, n. 6146,6465, lOOyO, 10181. 
 
'l& C«NCEIINING UBAVEN AND HELL. 
 
 gel and to a mnji, also Iliw veriest dwellino; place with them. By 
 virtue of tliis inmost or sui)renie, man is man, and is distinguished 
 from the brute animals, for these latter have it not : hence it is that 
 man, diircrently from animals, can, as to all the interiors of hi» 
 mind [mens] and of his mind [nniiniis], be elevated by the Lord ta 
 Himself, can believe in Him, be affected with love towards Him, 
 and thus see Him ; and that he can receive intelligence and wisdom, 
 and discourse from reason : hence also it is that he lives to eternity. 
 But what is arranged and provided by the Lord in this inmost, does 
 not flow-in manifestly into the perception of any angel, because it 
 i? above his thought, ami exceeds his wisdom. 
 
 40, These now are the general concerning the three heavens, but 
 in what follows we shall speak specifically concerning each hcaveii. 
 
 That the Heaven's consist of innumehable Societies. 
 
 41. The angels of each heaven are not together in one place, hut 
 Wistinguished into societies greater or less, according to the difter- 
 onccs of the good of love and of faith in which they arc : they who 
 are in similar good, form one society. Goods in the heavens are 
 r»f infinite variety, and each individual angel is as it were his owu 
 jnod.* 
 
 4'2. The angelic societies in the heavens are also distant one 
 from another, according as their goods differ generally and specifi- 
 cally ; for distances in the spiritual world are from no other origin 
 than from a difference in the state of the interiors, consequently, in 
 the heavens, from a difference in the states of love ; they are much 
 dij^tnnt who dilTcr nauc.h, and they are little distant, who differ little : 
 similitude brings them together. f 
 
 * That tlicie is an infinite variety, and in no instance is any one tiling tlie same 
 Willi anollicr, n. 7236,9002. TiiJit in tlie heavens also there is an infinite variety, 
 n. fiS-}, GDO, 3744, 5j98, 7233. That varieties in the heavens, which varieties are in- 
 finite, are llie varieties of good.n. 3744, 4005, 7236,7833, 7836, 900-2. That those va- 
 rieties exist by truths which are manifohl, hy virtue of wliich every one hath good, 
 n. 347''>, 3804, 4149, 6917, 7236. Tliat hence all the societies in the heavens, and 
 every angel in a society, are distinct from each other, n. 690, 3241, 3519, 3S04, 
 3986, 4067, 4149, 4263, 7236, 7H33, 7836. But that still all act in unity by love 
 from the Lord, ii. 457, 39S6. 
 
 t That all the societies of heaven have a constant situation according to the 
 -iifffreiices of t!ie state of fife, thus arcorJing to the differences of love anfl o< 
 
CONCERNINi; HKAVF.N AMX HKl.r.. 577 
 
 43. All in one socirty, in like manner, nro distinct from envh 
 •ther : they who nre more perfect, that is, who excel in {rood, thus 
 in love, wipdom and intelligence, are in the midst ; they who arc 
 less excellent, are roundabout, at a distance accordins; to the de- 
 g^ree in which the perfection is diminished ; comparatively as liffhl 
 in its decrease from the centre to the eircumfereuces : they who arc 
 in the midst are also in the greatest light, and they at the circuiu- 
 ferences in less and leF?. 
 
 44. They who are of like dispositions ;ire, as it were of them- 
 selves, associated to their like, for with their like they are as with 
 their own, and as at home, hut wi>h otiiers as with strangers, and 
 as abroad : wln-n they are with their like, they arc also in their 
 freedom, and hence in every delight of lifo. 
 
 45. Hence it is evident that good consociutes all in the heavens, 
 and that they are di.stinguished according to its quality : neverthe- 
 less it is the Lord, from whom is good, who so joins the angels in 
 consociation, and not the angels themselves: lie leads them, con- 
 joins them, distinguishes them, and holds them in freedom, so far as 
 they arc in good ; thus He preserves every one in the life of his love, 
 of his faith, of his intelligence and wisdom, and hence in happiness.* 
 
 40. All, likewise, who are in similar good, know each other, al- 
 together as men in the world know their kindred, their relations, 
 and their friends, although they never before saw them ; the reason 
 is, because in the other life there are no other kijidreds, relation- 
 ships, and friendships, but spiritual, thus which are of love and of 
 faith. t This it hath been given mc occasionally to see, when I have 
 been in the spirit, thus withdrawn from the body, and therebv in 
 consort with angels: on such occasions, 1 have seen some of tlicni 
 who seemed as if they had been known to nie from infancv. \ut 
 
 faith, n. UlA, 3638, 3(539. Wonderful tilings in the other life, or in the spit ifjal 
 world, concernin;; distance, situation, place, space, and time, n. 1273 to 1277. 
 
 " That all freedom is of love and affection, since what a man loves, this he doetL 
 freely, n. 2S70, 3158, 8907, SitiKi, VoSo, 9591. That inasmuch us freedom is of the 
 love, hence it is the life of every one, and his delight, n. 2873. That notiiinE; n|>. 
 pears as a mans own, but what is from freedom, n. 2SS(). 'J'hat the veriest free- 
 dom is to be led of the Lord, because it is to be led thus by the love of good and 
 truth, n. 892, 905,2872, 26SG, 2890, 2891,2892, 9096, 95S(3 to 9591. 
 
 i That all proximities, relationships, affinities, and as it were con«:ui2;ijinilii'.< in 
 iieaven, are from good, and aci-ording to its agreements and diircrences, n. «iU5. 
 iH7j 1394, 2739,3612, 3SJ 6; 4121. 
 
28 CONCEBNIWa HEAVEN AND HELL, 
 
 Others seemed altogether uuknown to mc ; they who seemed knowu 
 from infancy, were such as were in a state similar to the state of 
 my spirit, but they who were unknown, were in a dissimilar state. 
 
 47. All who form one angelic society, have like fttces in general, 
 but not like in particular. In what manner likenesses in general 
 are consistent witli variations in particular, may be in some meas- 
 ure comprehended from such cases in the world, where it is known 
 that every nation bears some common resemblance in their faces 
 and eyes, by which they are known and iTIstinguished from other 
 nations ; and still more one family from .-mother : this howover is 
 more perfectly the case in the heavens, because there all the interi- 
 or affections appear and shine forth from the face, for the face in 
 heaven is their external and representative form, and it is not grant- 
 ed there to the angels t«) have any other face than that of their af- 
 fections. It hath been also shewn to me in what manner a general 
 likeness is particularly varied amongst the individuals of one socie- 
 ty : there Avas jjresented a face as of an angel, which appeared to 
 me, and was varied according to the affections of good and of truth, 
 such as prevail with those who are in one society : those variations 
 continued a long time, and I observed that still the same face in gen- 
 eral remained as the plane, and that the rest of the faces were only 
 derivations and propagations thence: thus also by this face were 
 shewn the affections of the whole society, by which the faces of all 
 the individuals of the society are varied; for, as was said above, 
 angelic faces are the forms of their interiors, thus of the affections 
 which are of love and faith. 
 
 48. Hence also it is, that an angel, who excels in wisdom, dis- 
 covers instantly from the face of another what is his quality, since 
 no one in heaven can conceal his interiors by his countenance, or 
 simulate or lie and deceive by cunnins; and hypocrisy. It occasion- 
 ally happens that hypocrites insinuate tliemselves into societies, 
 having learnt to conceal their interiors, and to compose their exte- 
 riors so as to appear in the form of that good in which the members 
 of the society are, and thus to feign themselves angels of light ; but 
 sucli cannot fong abide tbere, for they begin to be interiorly tortured, 
 tormented, to grow black in the face, and as it were to become half 
 dea<l, in consecjuence of the contrariety of the life which llows-in 
 and operates ; wherefore they cast themselves suddenly down into 
 fhe hell where similar persons are, nor do they desire any wore tr» 
 
<-i>\rnRM.\<; Hr.AVi.N \N'n iii.ii. '29 
 
 ascend : tliesc arc they who arc uiiderslooil by the man, found 
 ainon||Tst the invited guests, who had not on n wedding garment, 
 and was east into outer darkness, Matt. xxii. 11 and following 
 verses. 
 
 49. All the societies of heaven communicate with rarh oihrr, not 
 by open commerce, for few depart out of their own society into an- 
 other, since to g(» out from their own society is like going out from 
 tliemselves, or from their own life, and j)assing into another which 
 IS not so agreeable : nevertheless all communicate by the extensiou 
 of the sphere, which proceeds from the life of every one ; tiio 
 sphere of life is the sphere of tlio aflections which are of love and 
 faith : this sphere extends itself into societies roimd about length- 
 wise and breadth-wise, and so much the longer and broader, as 
 the aflections arc mon; interior and ))crfcct ;* according to that 
 extent, the angels have intelligence and wisdom : they, who are in 
 the inmost heaven, and in the midst of that heaven, have an exten- 
 siou into the universal heaven; hence there is a communication of 
 all things of heaven with every one, and of every one with all.t 
 But this extension will be treated of more fully below, when we 
 come to speak of the celestial form, according to which angelic so- 
 cieties are arranged, and likewise when we come to speak of the 
 wisdom and intelligence of the angels, for all extension of the af- 
 fection and thoughts proceeds according to that form. 
 
 oO. It was said above, that in the heavens there arc societies 
 greater and less ; the greater consist of myriads, the Ivss of some 
 thousands, and the least of some hundreds of angels. There are 
 some also wIkj live solitary, as it were in separate houses and fami- 
 lies, but who, notwithstanding they live so dispersed, are still arrang- 
 ed ill a like order ^Yith those who are in societies, namely, that the 
 wiser of them are in the midst, and the more simple in the boun- 
 daries : these are nearer under the divine view und guidance, and 
 arc the best of the angels. 
 
 * That a spiritunl sphere, wliicb is the sphere of life, flows-forth from every man, 
 •pirit and ungel, and encompasses tiiein, n. 4<lfi4, 517i'; 7454, 8r>30. That it Mows 
 forth from the life of their affection and thought, n. 24S9, 4464, 6206. Th.nt those 
 spheres extend themselves far into angelic societies according lo the iMinliiy 
 and quantity of good, n. 659S to 6613,81103, 8794, 8797. 
 
 t That in the heavens there is given a communication of all gooda, inasmueh hs 
 heavenly love communica'.esai! its own things !o another, n. S49, .VjO, 1390, 139J, 
 ]39y, 10130, 10723. 
 5 
 
30 CONCKIIMNG UEAVEN AND HELL. 
 
 That eveuy SociExy is a Heaven in a less form, amd every 
 Angel a Heaven in the least form. 
 
 51. Tlie reason why every society is a heaven in a less form, 
 and every angel a heaven in the least form, is, because the good of 
 love and of faith is what makes heaven, and that good is in every 
 society of heaven, and in every angel of the society. It is of no 
 consequence that this good is every where different and various, 
 for still it is the good of heaven ; all the difference is, that the 
 quality of heaven varies accordingly. It is therefore said, when 
 any one is elev.ated into any society of heaven, that he is come in- 
 to heaven, and of the inhabitants, that they are in heaven, and 
 every one in his own heaven ; this is known to all who are in the 
 f)ther life, on which account they who stand out of or beneath 
 heaven, and look afar ofl' where companies of angels are, say that 
 heaven is in this directioji and also in that. The case may be com- 
 pared with that of governors, officers, and ministers, in one royal 
 l)alace, or in one court, who, although they dwell apart in their re- 
 spective mansions or chambers, one above and another below, are 
 still all in one palace, or in one court, every one being in his func- 
 tion there to serve the king. Hence is evident what is meant by 
 the Lord's words, that " in His Father''s house we many mansions,'^ 
 John xiv. 2, and what by the habitations of heaven, and by the 
 heavens of heathens, in the prophets. 
 
 52. That every society is a heaven in a less form, may also be 
 manifest from this, that a similar heavenly form is in every society, 
 as in the whole heaven ; for in the whole heaven, they are in .the 
 midst who excel the rest, and tiiey who are less excellent are round 
 about even to the boundaries in a decreasijig order, as may be seen 
 in the i)receding article, n. 43 : and likewise from this, that the 
 Lord leads all in the whole heaven as if they were one angel, in 
 like manner those who are in every society ; hence an entire an- 
 gelic society appears sometimes as one in the form of an angel, 
 wiiich also it hath Ixcn granted me by the Lord to see. When the 
 Lord also aj)pears in the midst of the angels. He doth not appear 
 as encompassed by several, but as one in an angelical form : hence 
 it is that the Lord in the Word is called an angel, and likewise that 
 an entire society is so callrd : Mi(duu'I, (jJabriel, and Raphael, are 
 
CONCKRNINC HEAVF.V AND HF.I.l.. :?! 
 
 Uotliin^ but .inirelic societies, ivhicli an- so iiaincil rroin llieir tniu-- 
 tions.* 
 
 53. As nn entire society is a lienven in a less t'onn, so likewise is 
 every angel a heaven in the least form ; for heaven is not out of nn 
 angel, but within him, since his interiors, which are of his mind, 
 are arranged into the form of heaven, thus are adapted to the re- 
 ception of all things of heaven whirh are out of him : he also re- 
 ceives those things according to the (juulity of the good which is iti 
 him from the Lord : hence an angel is also a heaven. 
 
 54. It cannot be said in any ease, that heaven is without any one, 
 but within liim ; for every angel, according to the heaven which is 
 within him, receives the heaven Avhich is without him. Hence it is 
 evident how mucli he is deceived, who believes that to come into 
 heaven is merely to be elevated amongst the angels, whatever bo his 
 quality as to his interior life ; thus that heaven is given to every one 
 from immediate mercy ;t when yet unless heaven be within any 
 one, nothing of the heaven which is without him flows-in and is re- 
 ceived. There are many spirits who are in the above opinion, and 
 therefore also, by reason of this their faith, some have been taken 
 up into heaven ; but when they were there, inasmuch as their inte- 
 rior life was contrary to the life in which the angels were, they 
 began as to their intellects to be blinded, till they became like idoots, 
 and as to their wills to be tortured, till they behaved like madmen : 
 in a word, they who come into heaven after having lived evil lives, 
 gasp for breath, and writhe with torture, like fishes taken out of 
 the water into the air, and like animals in the a;ther of an air pump, 
 after the air has been extracted. Hence it may be manifest, that 
 heaven is within, and not out of any one.t 
 
 • That the Lord in the Word is called an angel, n. 62S0, 6831, 8192, <>30S. That 
 ao entire angelic society is called an angel; and that Michael and Raphael are an- 
 gelic societies so called from their functions, n. 8192. Tlint the societies of heav- 
 en, and the angels, have not any name, but that they are distinguished by the 
 (juality of good, and by an idea concerning it, n. 1705, 1754. 
 
 t That heaven is not given of immediate mercy, but according to the life, and 
 (hat the all of life, by which man is led of ihe Lord to heaven, is from mercy, and 
 that this is understood, n. 5057, 10659. That if heaven was given from immediate 
 mercy, it would be given to all, n. 2401. Concerning some evil spirits cast down 
 from heaven, who believed that heaven was given to every one from immediate 
 mercy, n. 4726. 
 
 { That heaven is in man, n. 3884. 
 
8d CONCEUM.XO JIEAVEN AND HtLL. 
 
 r>o. Since as all receive the heaven which is without them ac- 
 cordiui; to the quality of the heaven which is within them, therefore 
 in like manner they receive the Lord, since the Divine of the Lord 
 makes heaven : hence it is, that when the Lord presents Himself 
 in any society, He appears there according to the quality of the 
 <rcod in Avhich the society is, thus not in like manner in one society 
 as in another : not that this dissimilitude is in the Lord, but in 
 those who see Him from their own good, thus according to that 
 good ; they are aflected also at the sight of Him according to the 
 quality of their love ; they who love Him inmostly, are inmostly 
 aflected ; they who less love Him, arc less aflected j whilst the evil, 
 who are out of heaven, are tormented at His presence. When the 
 Lord appears in any society, He appears there as an angel ; but 
 He is distinguished from the other angels by the Divine which shines 
 through Him. 
 
 5G. Heaven also is M-here the Lord is acknowledged, believed in, 
 and loved ; the variety of the worship of Him, arising from the va- 
 riety of good in one society and aiiother, is not attended with de- 
 triment, but AMth advantage, for the perfection of heaven is thence. 
 That the perfection of heaven is thence, can hardly be explained 
 to the ajiprehension unless we call in aid some expressions which 
 are in use in the learned world, and by them unfold in what man- 
 ner one, to be perfect, is formed of various. Every whole (umim) 
 is composed of various parts, for a whole which is not composed of 
 various parts, is not any thing, having no form, and consequently 
 no quality ; but when a whole is composed of various })arts and 
 these are arranged in perfect form, in which each thing adjoins 
 itself to another in friendly agreement in a series, then it hath 
 a perfect quality. Now heaven is one composed of various parts 
 arranged in the most perfect form ; for the heavenly form is the 
 most perfect of all forms. That all perfection is from thence, is 
 evident from all beauty, pleasantness, and delight, which affect 
 both the senses and the mind (animus), for they exist and flow 
 from no other source than from the concert and harmony of 
 several things which are in concord and agreement, whether 
 these things co-exist in order, or follow in order, and not from 
 one without more : hence it is said that variety delights, and it is 
 known that delight is according to its quality. From these it 
 may be seen as in a glass whence it is that perfection re.snlt.s from 
 
<OI*»tRNIN(J UtWEN AM> IIKT.I- 'YS 
 
 \ancty, t-von in hraven ; lor lr<iiu tlio tlu^lt^■^ uliu'hrxist in tlio 
 natural world may be seen, as in a mirror, llio things whicii oxirJ 
 in the spiritual world.* 
 
 57. Thn Hke may he said coiiccrnin<r the church as conceriiinn; 
 heaven, i'or the ehnrch is the heaven of the Lord in tlie earth>^ : 
 there are also several churches, and yet each is called a church, atid 
 Ukewiiie is a church, so far as the good of love and of faith rule in 
 It : the Lord also in such case from variety makes unity, thus from 
 several churches makes one church, i The like also may he said 
 ^oncernins^ a man of the church in particular, as concerning the 
 • hurch in general, viz. that the church is within man, and not out 
 of him, and that every man, in whom the Lord is present in the good 
 of love and of faith, is a church.j The like may also be said con- 
 cerning a man in whom the church is, as concerning an angel in 
 whom heaven is, viz. that he is a church in the least form, as an 
 angel is a heaven in the least form ; and farther, that a man in 
 whom the church is, equally as an angel, is a heaven, for man was 
 created that he might come into heaven and become an angel; 
 wherefore he who receives good from the Lord, is an angel-man.§ 
 It is permitted to mention what man hath in common with an angel, 
 and what he hath more than the angels : man hath in common with 
 an angel, that his interiors are alike formed according to the image 
 of heaven, and likewise that he becomes an image of heaven in pro- 
 portion as he is in the good of love and of faith : man hath more 
 than the angels, that his exteriors are formed according to the image 
 of the world, and that in proportion as he is in good, the world in 
 
 "That every whole [umnn] is from the harmony and agreement of several, and 
 that otherwise it halii no quality, d. 457. That hence the universal heaven is one, 
 n. 457. And by this reason that all in hfaveo regard one end, which is the Lord, 
 U.9828. 
 
 t That if good were the characteristic and essential of the church, and not (ruth 
 without the good, the church would be one.n. 12S5, 1316, '29S2, 3267,3445, 3451, 
 34.52. Tliat all cliurches also make one church before the Lord by virtue of good, 
 n. 7395, 927G. 
 
 i That the church is in man, and not out of him, and that the church in general 
 i:onsists of men in whom is the church, n. 3SS4. 
 
 ■5 That a man, who is a church, is a heaven in (he ieast form, after the image of 
 '.he greatest, because his interiors, which are of the mind, »re arranged after the 
 form of h< aven, and consequently to the reception of all things of heaven, n. 9i 1, 
 1900, 1982, 3624 to 368), 3634,3884, 4041, 4279, 4623, 4524, 4625, 6013, 6057, 
 0079, 9632. 
 
34 CONCERNING HEAVEN AND HELL. 
 
 him is subordinate to heaven, antl serves heaven ;* and that in ancft 
 case the Lord is present with him in each'as in His own heaven ; 
 for He is every where in His own cUvine order, for God is order.t 
 
 58 It is histly to be observed, that he, who hath heaven in liim- 
 self, hath not only heaven in his greatest or general principles, but 
 also in his least or singular ones ; and that the least things in an 
 image resemble the greatest ; this results from this circnmstance, 
 that every one is his own love, and of a quality such as his ruling 
 iove is ; for what rides flows-in into singular things, and arranges 
 them, and every where induces a likeness of itself.J In the heav- 
 ens, love to the Lord is the ruling love, because the liord is there 
 loved above all things ; hence the Lord is there All in All ; He 
 flows-in into all and singular the inhabitants, arranges them, and 
 induces on them a likeness of Himself, and produces this effect, 
 that wliere He is, there is heaven : hence an angel is a heaven in 
 the least form, a society in a greater, and all the societies taken to- 
 gether in the greatest. That the Divine of the Lord makes heaven, 
 and that He is the all in all there, may be seen above, n. 7 to 12. 
 
 " That man batli an internal and an external, and tliat his internal from creation 
 is formed after the image of heaven, and his external after the image of the world, 
 and that on tiiis account man was called hy the ancients a microcosm, n. 4523, 
 4524, 536S, 6013, 6057, 92T9, 9706, 10156, 10472. That therefore man is so crea- 
 ted tliat the world in him may serve heaven, as is also the case with the good, but 
 with the evil the case is inverted, since with them heaven serves the world, n 
 92S3, 9278. 
 
 t That the Lord is order, inasmuch as the divine good and truth, which proceed 
 from the Lord, make order, n. 172S, 1919, 2201, 2258, 5110, 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 heaven are in him, n. 4839, 6605, 8067. 
 
 ifhat the rulin* or governing love with every one is in all and singular things 
 of his life, thus in all and singular things of his thought and will, n. 6159, 7648, 
 8067, SS53. That man is such as the ruling principle of his life is, n. 918, 1040, 
 1568, 1571, 3570, 6571, 69;}4, 6938, 8854, 8856, 8857, 10076, 10109, 10110, 10284. 
 That love and faith, when ihey have rule, arc in singular things of the life of 
 man, although he is ignorant of it, n. 8854, 8861, 8865. 
 
CONCERNINR lir.VVF.N' .\\r> lU.l.I- 35 
 
 That the Univeusal Heavkn, in onk C'omim.kx, 1!F.semble8 
 
 ONE Man. 
 
 59- That heaven, in the whoh* roniplnx, rrsomhlos onr man, is 
 an nrcajunn not yet known in th<; world ; l)nt in tho hfavcns it is 
 most perfectly known ; to know this, and the specific and singular 
 thinjrs concerning it, is the principal article of the intelligence of 
 the angels there : on this knowledge also depend several other 
 knowledges, which, without it as their common principle, v.oiUd 
 not enter distinctly and clearly into the ideas of their niin<ls. In- 
 asmuch as they know that all the heavens, together with thcMr so- 
 cieties, resemhle one man, therefore also they call l-.eaven the 
 Grand and Divink Man;* they call it divine, from this, that tin- 
 Divine of the Lord makes heaven ; see ahove, n. 7 to \2. 
 
 60. That celestial and spiritual things are arranged and conjoined 
 into that form and into that image, they cannot perceive who have 
 not a just idea concerning things spiritual and celestial : they im- 
 agine that the terrestrial and material things, Miiich compose the 
 ultimate of man, make him, and that without these man is not man : 
 hut let them know, that man is not man from those things, bu( 
 from this, tluit he can understand what is true and wills what is 
 good ; these are the spiritual and celestial things, which make a. 
 man. Man also knows that every one, is such as he is as to hi? 
 understanding and will ; and he may also know, that his terrestrial 
 body is formed to serve them in the world, and to perform uses in, 
 conformity with them in the ultimate sphere of nature : on this ac- 
 count also the body does not of itself, but is put in action altogethe;- 
 in obedience to the dictates of the understanding and will, iiisomueh 
 that "whatever a man thinks, he utters with the tongue and mouth. 
 and whatever he wills, he executes with the body and niemhei+j, so 
 that the understanding and will are the agents, and not the body 
 from Itself. Hence it is evident, that the things of the understand- 
 ing and will make man, and that they are in a like form, because 
 they act into the most singular things of the body, as >vJiat is in- 
 ternal into what is external ; man therefore, from tliese faculties, 
 
 ■ That heaven in tho whole complex appenis in form as a mjin, and tliat h^aveu 
 is hence called the (Irand .Man, n. 2'J'J6, •2'jyS. ;iG2-l to 3649, 3G36 to 30 i3, 37-U (o 
 3745, 4G-25 
 
36 CON'CEUMNU HEAVEN AND IIELT.. 
 
 is called an internal and spiritual man. Such a man, in the great- 
 est and most ])erfect form, is heaven. 
 
 61. Such is the idea of the angels concernins; man, wherefore 
 they never attend to the things which man does with the body, but 
 to the will from which the body acts : the will together with the 
 understanding, so far as it acts in unity with tlic will, they gall tlie 
 man himself.* 
 
 62. The angels indeed do not see heaven, in the whole complex, 
 in such a form, for tlie whole heaven doth not fall under the view 
 of any angel, but they occasionally see remote societies, which 
 consist of many thousands of angels, as one in such a form ; and 
 from a society, as from a part, they conclude concerning the whole, 
 which is lieaven ; for in the most perfect form things common are 
 as their parts, and the parts are as things common, the only differ- 
 ence being like that between similar things of greater and less 
 magnitude. Hence they say, that the whole heaven is such in the 
 sight of the Lord, beciuse the Divine sees all things from inmost, 
 and supreme, 
 
 63. Since heaven is such, it is therefore ruled by the Lord as one 
 man, and hence as one : for it is known, that although man con- 
 sists of an innumerable variety of things, both in the whole and in 
 part, ill tJie whole, of members, organs, and viscera, and hi part, of 
 series of libres, of nerves, and of blood vessels, thus of members 
 •Ratliin members, and of parts within parts, still the man when he 
 acts, acts as one : such also is heaven under the government and 
 leading of the Lord. 
 
 64. The reason why so many various things in man act as one, 
 is, because there is nothing at all in him which does not contribute 
 something to the common stock, and perform use ; the whole 
 [common] performs use to its parts, and the parts perform use to 
 the whole, for the whole consists of the parts, and the parts con- 
 stitute the whole ; wherefore they provide for each other, mutually 
 regard each other, and are conjoined in such a torm, that all and 
 singular things have reference to the whole and its good: hence it 
 
 * That the will of man is tht; very e-se of his life, anil (hat the understanding i* 
 t!ie existe;e of lite theiice derived, n. Giiiy, 5002, 92S2. Thai the life of the will is 
 Vhe principal life of man, and that the life of the understanding proceeds llience. 
 tt. 5S5, oiK), 3619, r.il2, SSSo, 9282, 10i)7l5, 10109, 101 10. That man is man from 
 Will and thence f:\)niiiiuL'rst;i;jjMi^^, n. 8'.»U. 90t>;^, 9071, 1007"), 10109, 10110. 
 
CONCERNING HEAVF.N AND HF.LL. 37 
 
 IS tliat thoy net as one. Similar are the consociations in heaven, 
 whore all are conjoined accordinj^ to uses in a similar form ; where-" 
 fore they who do not perform use to the whole, are cast out of 
 heaven, as tliinji^s heterv)j^eneou3 : to perform use is to will well to 
 others, for the sake of the common good ; and not to perform use 
 is to will well to others, not for the common good, but for the sake 
 of themselves ; the latter are they who love themselves aliove all 
 things, but the former are they who love the Lord above all tilings. 
 Hence it is that they who are in heaven act as one, but this not 
 from themselves, but from th»; Lord, for they regard Him as the 
 Only One from whom all things are, and His kingdom as the whole, 
 the good of which is to be provided for : tiiis is understood by the 
 Lord's words, " Seek yr fir^^t the kittsjdoni of God, and His justicf, 
 and all things shalt be added unto yoii,^'' Matt. vi. 33 ; to seek His 
 justice is His good.* They who, in the world, love the good of 
 their country more than their own, and the good of their neighbour 
 as their own, are they wlio, in the other life, love and seek the 
 kingdom of the Lord, for there the kingdom of the Lord is instead 
 of country; and they who love to do good to others, not for tlij© 
 sake of themselves but for the sake of good, love their neighbour, 
 for there good is neighbour ;t all who are such are in the Grand 
 Man, that is, in heaven. 
 
 Co. Since the whole heaven resembles one man, and likewise is 
 a divine-spiritual man in the greatest form, even in effigy, therefore 
 heaven is distinguished into members and parts, as man is, and 
 they are also named in like manner : 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 sii|)reme or third heaven ft)rms the head to the neck ; the mid- 
 dle or second heaven forms the breast to the loins and knees ; the 
 
 ■ TliHt justice ill the Word is predicated of good, judgment of truth, niid bence 
 to do justice and judj;nient is to do w bat is good and true, n 2235, yS57. 
 
 t That the Lord in the supreme sense is liie neighbour, nnj hence that to lov» 
 the Lord is to love that which is Irom Him, because in nil which isTrom Him, He 
 is, Ihusit is to love wiiat is good and true, n. 2425, 3-119, OTdG, 0711, «iS19, 6823, 
 8123. Hence tiiat all good which is from the Lord is the neighbour, aud that tu 
 will and to do that good is to love the neighbour, n. &UJ6 lUiJ3j) 
 6 
 
•gift COXCtKMXc* 11I:AVKN ANW IlELt. 
 
 ultimate or first heaven forms the feet to the toes, atid likewise tlie 
 arms to the lingers, for the arms and hands are the ultimates of 
 man, altJiouiih at the sides. Hence it is again evident, why there 
 are three heavens, 
 
 (5G. The spirits who are heneath heaven, are greatly surprised 
 when they hear and see, that heaven is hoth beneath and above ; 
 for they are in a similar faith and opinion with men in the world, 
 that heavrn is no where except above ; for they do not know that 
 the situation of the heavens is like the situation of the members, 
 organs, and viscera in man, son>c of wliich are above and some be- 
 neath ; and that it is like tl.e situation of thr parts in each mem- 
 ber, organ, and viscus, some of wiiich are within, some without ; 
 hence they have confused ideas concerning heaven. 
 
 07. These remarks ccmcerning heaven as the (iraiul Man are 
 adduced, since without this previous knowledge, the things which 
 follow concerning heaven cannot he comprehended, neither can any 
 distim-t idea be conceived concun-ning the form of heaven, concern- 
 ing the conjunction of the Lord with heaven, concerning the con- 
 junction of heaven with man, nor conceining the influx of the 
 spiritual world into the natural, ami none at all concerning corres- 
 pondence ; of which, nevertheless, it is designed to treat in order 
 in the followiug pages: wheretore the above is premised, for the 
 purpose of throwing light upon those subjects* 
 
 That v.vr.uv Socir/rv ix rui; IIk.vvkxs rkskmules oxe jMax, 
 
 r>S. That every society of heaven also resembles one man, and 
 is likewise in the similitude of a man, has been occasionally granted 
 me to see. There was a society, into whi<'h several had insinuated 
 themselves who knew how to assume the appearance of angels of 
 light, being hypocrites : when these were separated from ihe angels, 
 I saw that the entire s(/ciety at lirst aj>])eared as one obscure [form 
 or body], afterwards by degrees in a Innnan form, but yet obscure- 
 ly, and at length in light as a man : lliey who were in the man, 
 and conj|)osed him, were; such as were in the good of thai s<jciety ; 
 ,ihe rest, who were not in that man, and did not compose him, were 
 kypccrites: the latter were rejected, the former retained: thus 
 
lOXCEKNINJ* HEAVt.V AM) Iir.LI,. iJ*.) 
 
 sfparntioii \rns rftcctcd. H\ [)ocrit»'s nrv \hn^<', who sprnk wrll. nnd 
 likewise do well, but who ill tvcry tliiiii;; rrjrard tli(>insflvc.s : they 
 spruk like an«;t'l3 concrrniiifr the Lord, rojir<'riiin<x heaven, con- 
 ceriiiii!: love, concerning heavenly life, and they Idiewi.^e do well, 
 ♦ hat thev n)ay appear to l>e ^nch in actions as they are in speech ; 
 hut they think otherwise, hehevini; nothing, and wilhu^: no j^ood to 
 anyone Init tliemselves : when therefore they do good, it is for the 
 sake of themselves, and if for tlie sake f»f others, it is only tliat tliey 
 may lie seen, and tlnis likewise it is for the sake of themselves. 
 
 (>1). That an entire angelic society, when the I^ord exhibits Him- 
 self present, appears as one in a human form, has also been given 
 me to see. There appeared on high eastward as it were a white 
 cloud Avith a blush of red, with little stars round about, which de- 
 scended, and by degrees, as it descended, it became more lucid, 
 and was at length seen in a perfect humnn form : the little star8 
 round about the cloud were angels, who so appeared by virtue of 
 light from the Lord. 
 
 70. It is to be noted, that although aW who are in one society of 
 heaven, when thev are together, aj)i)eHr as one in the likeness of « 
 man, still one society is not like a man as another ; they are distin- 
 guished from one another ns human faces from one stock [or 
 family], for a reason hinted at above, n. 47, viz. because they vary 
 according to the varieties of good in which they are principled, and 
 which forms them. The societies which are in the inmost or su- 
 preme heaven, and in the midst there, apjiear in the most perfect 
 {ind most beautiful human form. 
 
 "il. It is worthy of remark, that in proportion to the numbers in 
 any one society of heaven, and to their unity of action, in the same 
 proportion the form of tlie society is more perfectly human ; for 
 variety arranged into a heaveidy form produces perfection, as was 
 shewn above, n. .SG, and variety is given in proportion to numbers. 
 Every society of heaven also increases in number every day, and 
 as it increases it becomes more perfect ; and not oidv is the society 
 thus perfected, hut likewi.se heaven in general, because societies 
 constitute heaven. Inasmuch as heaven is perfected by increasing 
 jmmhers, it is evident how much they are deceived, who believe 
 tiiat iieaven will eventually be ch)scd by rea-<on of I'ulness ; when 
 yet, on tlie contrary, the case is, that it will never be closed, and 
 that a greater and greater fulne»i< add>; to iis jierfectiou : where- 
 
40 CtoNCRRNtNG HEAVEN AND UZhL. 
 
 fbre the angels desire nothing more than that new angel-guests may 
 be admitted to them. 
 
 72. Tlie reason why every society is in the figure of a man when 
 it appears together as one, is, because the whole heaven has that 
 figure, as tnay be seen shown in the preceding article ; and in the 
 most perfect form, such as is the form of heaven, there is a simili- 
 tude between the parts and the whole, and between lesser things and 
 the greatest : the lesser things and parts of heaven are the societies 
 of which it consists, and that these are heavens in a lesser form, 
 may be seen above, n. 51 to 58. The reason why such a sinnlitude 
 is perpetual, is, because in the heavens the goods of all are from 
 one love, thus from one origin : the one love, in which the goods of 
 all in heaven originate, is love to the Lord derived from the Lord : 
 hence it is, that the whole heaven is a likeness of Him in general, 
 every society in what is less general, and every angel in particular. 
 See also what was said above on this subject, n. 58. 
 
 That hence every Angel is in a perfect Human F6RMj 
 
 73. In the two preceding articles it was shown, that heaven is 
 the whole complex resembles one man, and in like manner every 
 society in heaven ; and in connexion with the reasons which are 
 there adduced, it folloAvs, that every angel, in like manner, resem- 
 bles one man. As heaven is a man in the greatest form, and a so- 
 ciety of heaven in a lesser, so is an angel in the least ; for in the 
 most perfect form, such as is the form of heaven, there is a likeness 
 of the whole in the part, and of the part in the whole : the reason 
 of this is, because heaven is a communion, for it communicates all 
 things that it has Avith every one, and every one receives from that 
 communion all things that he has, an angel being a recipient, and 
 hence a heaven in the least form, as was also shown above in its 
 proper article. Man too, so far as he receives heaven, so far like- 
 wise is a recipient, is a heaven, and is an angel : see al)ovc, n. 57. 
 This is thus described in the Apocalypse : " He measured the wall of 
 the holy Jerusalem, a hundred and forty-four cubits, the measure of 
 n man which is, of an angeW^ xxi. 17 : in this passage Jerusalem is 
 Uie church of the Lord, and, in a more eminent sense, heaven ;* 
 
 * Thnt .T(!rii<=nlena i^ the church, n 40il, 3(554;, Olfirt 
 
CONCERNING IIKAVEN ANt) IM'.I.L. 41 
 
 llip ■wall in triitli ulncli protfcts from llio assault of fulsos uml of 
 t'vils;* a liuiulrcd niul fortv-four aio all truths ami liood.s in tlio 
 vi>iii|»lo.\ ;t nicasuro is its (|iialit}' :! man is [the ixinfi] in wlioni arr^ 
 all those thini^s in general and in particular, thus iji « horn is heav- 
 en ; and since an angel also is a man by virtue of these; things, 
 therefore it is t^aitl, the measure of a man, which is, of an angel: 
 this is the spiritual sense of those words; and, without that sense, 
 ■who could understand what is meant by the wall of the holy Jeru- 
 salem being the measure of a man, which is, of an angel ?<^ 
 
 74. But to proceed to experience. That angels are human 
 forms, or men, lias been seen by me a thousand times ; for I have 
 conversed with them as a man with a man, sometimes with one alone, 
 sometimes with several in company, nor did I discover in them 
 any thing dilTerent from man as to form : I have occasionally won- 
 dered that this was the case ; and lest it should be said that it was 
 a fallacy, or fanciful vision, it has been given me to see them in a 
 state of full wakefulness, or when 1 was in the exercise of evcrj' 
 bodily sense, and in a state of clear perception. I have frequently 
 also told them, that men in the christian world are in such blind 
 Ignorance concerning angels and spirits, as to believe them to be 
 \iiinds without form, and to be principles of pure thought, concern- 
 Liig which no idea can be formed but as of something a-thereal con- 
 raining a principle of vitality ; and w hereas they thus ascribe to 
 them nothing of man except a thinking principle, they believe that 
 they do not sec because they have no eyes, that they do no! 
 hear because they have no ears, and that they do not speak because 
 they have neither mouth nor tongue. To these observations the 
 
 ' That a wall denotes truth protecting from the assault of falses and of evils, n. 
 rt419. 
 
 \ That twelve denote oil truths and goods in the complex, n. 577, 2089, 2159r 
 2130, 3272, 3858, 3913. In like manner sevpnly-twn, and a hundred and forty- 
 lour, since 144 arise from twelve multiplied into itself, n. 7973. That all numbers, 
 m (he Word, signify things, n. 482,487, 647. (VIS, 755, 813, 1963 1988,2075,2252, 
 3252, 4264, 4495, 5265. That numbers multiplied signify the same with the sim- 
 ple ones from which they arise by multiplication, n 5291, 5335, 5708, 7973. 
 
 ♦ That measure, in the Word, signifies the quality of a thing as to (ruth and 
 good, n. 3104,9603. 
 
 § Concerning the spiritual or internal sense of the Word, sec the explication re- 
 •^pectingthe White Horse in thr Apocalypse, and the Appendix to the llfavonly 
 Portrine 
 
42 COVCERMNG HEAVEN AND IIF.LL. 
 
 aa:rols rrplied, that tlioy are aware that such a faith prevoilg vrii]r 
 Bianv ia the Avoild, and that it is the luhng heUef amona^the learn- 
 ed, and hkewisc, what they were surprised at, amoHg the priests. 
 They assigned also a reason for this, viz. that the learned who have 
 hctn distinguished leaders in literature, and who first devised sueh an 
 idea concerning angels and spirits, thought on the subject from the 
 sensual principles of the external man ; and they who think from 
 those principles, and not from interior light, and from the general 
 ideaAvhich is implanted in every one, must of necessity adopt such 
 fictions, since the sensual priixciples of the external maa have no 
 comprehension of any thing but what is Avithin the sphere of na- 
 ture, not Avhat is aboA^e nature, thus nothing at all relating to the 
 spiritual world :* from these leaders, as from guides, Avas derived 
 a false mode of thinking concerning the angels to others, who did 
 not think from themselves, but from those leaders ; and they Avho at 
 first think from others, and make such thoughts a principle of their 
 faith, and afterwards vicAv them in their OAvn understanding, cannot 
 recede from them Avithout ditliculty, and therefore in many cases 
 tliey acquiesce in confirming them. They said further, that the 
 simple in faith and heart do not entertain such an idea concerning 
 the angels, but think of them as of heavenly mcji, by reason that 
 they have not extinguislicd by erudition what is implanted in them 
 from heaven, neither do they conceive of any thing without a form : 
 hence it is that angels arc always exhibited in temples, both in 
 sculpture and painting, as men. Concerning what is thus implant- 
 fd from heaven, they added, that it is the Divine communicated by 
 influx to those, Avho arc in the good of faith and of life. 
 
 7 .J. From all my experience, Avhich has now continued for sev- 
 eral years, I can say and affirm, that angels, as to their form, arc 
 altogether men ; that they have faces, have eyes, ears, breasts, 
 arms, hands, feet; that they see each other, hear and discourse 
 ■with cacli other ; in a Avord, that they Avant nothijig ut all Avhich ii^ 
 
 * Thai ninn, unless he be elevated above ihc scnsu.il principles of the cxternjil 
 roan, makes little prcigress in wisdom, n. iJ^^S'J. Tliiit a wise man tliinks al)ove 
 tliose spnsnal priiicii)les, n. OOgy, 5091. That wlien man is elevated above those 
 sensual piinciptos, he ((imcs inio a <;learer Inrneii, and at length into lieavonl^v 
 lighl, n. r>lS.3, G.S13, (VJir), 1M(»7, VT-iO, \*{>-22. 'J'hat elevation and abslmetion from 
 those sensual principles was known to the ancients, n. 6;>i;{. 
 
CON( I.KM.\<i lll.WKN A.NO Ml. I. J- |:{ 
 
 proper to man, except tli;it tlicy arc not clotlifil Midi u !iiatcii;il 
 body : I have socn tlicin in their own li<^lit, \vlu<Ii exceeds \>y nuiny 
 d<'irrces tlie noon-dav li^r'it ot'tlio world, and iii that li^rlit I oljservrd 
 all parts of their faees more distinetly and elearly than I ever did 
 the faces of men on earth. It has been al:<o granted nie to see an 
 anijcl f»f the inmost iieaven ; his conntenanee was hrifrhter and 
 more' resjilendent than that (»f the aHL^e-Ls of tho inferior lu avon* ; i 
 examined him closely, and he had a human form in all perfcction. 
 
 70. It is however to he noted, that the anj^els cannot be scon by 
 man with the eyes <)f his body, but with the (.-yrn of the spirit whieU 
 is in man,* because the spirit is in the spiritual world, and all thiiij^s 
 of the body are in the natural world ; and like sees like, because 
 its vision is from a like origin. IMoreover, the organ of bodily vis- 
 ion, wiiicli is the eye, is so gross, that it doth not even see the more 
 minute objects of nature except by means of optical glasses, as is 
 known to every one; hence it is still less capable of seeing those 
 things which are above tlic sphere of nature, as all things ai'e whi<h 
 are in the s|)iritual world : nevertheless these things may l»e seen 
 by man, when he is withdrawn from the bodily sight, and the sight 
 of his spirit is opened, which is also eH'ectcd in a moment, when it 
 pleases the Lord that they should be seen ; and in this case man 
 knows no other than that he sees them with the eyes of the body: 
 thus nngels were seen by Abraham, in" Lot, by ^Maiioah, and by thr- 
 Froplicts ; thus likewise the Lord was sccmi after His resurreetitm 
 by His disciples : in like manner, alsu, angels have been scvii by 
 me. It was in conse(|(ienee of the propliets so seeing, that they 
 were called seers, and men wholmd their eyes oj)en, at; in I. Sam- 
 uel, ix. 1> ; Numb. x\iii. .'J; and the makini!; them so to see was 
 called opening the eyes, as was the ease witli the lioy of I'Jislia, 
 concerning whom we thus read : '• Elisha prayed and said, Jr/inrah, 
 upcn, I prai/, ftis eyes that he may sec ; and when Jiltorak opened thr 
 fiffs of the hoff, he aaw that, lo ! the mountain was full of horses and 
 chariots of lire about lilisha," "2 KLn^rs vi. 17. 
 
 77. The well disposed spirits, with whom I have also discoursed 
 on this subject, were grieved in their hearts at observing such ignor- 
 ance to j)revail within the church concerning the state of heaven 
 
 ' Tlint man, as to Lis interiors, is a spirit, ii. 1594 And lli«l thai spirit is Ihk 
 man himself. bihI that the body lives from it, n. -WT, ACr22, 00o4. 
 
44 uoxtERNiXG ui:aven and hell. 
 
 ami concerning spirits and angels, anil indignantly charged me to 
 declare, that thoy arc not minds without form, nor a^thereal spec- 
 tres, but that thry arc in ligurc men, and that they sec, hear, and 
 feel, equally as men in the world.* 
 
 That it results from the Divine Human of the Lord, that 
 Ueaven in the whole and in part resembles a Man. 
 
 78. That it results from the Divine Human of the Lord, that 
 Leaven in the whole and in part resembles a man, follows as a con- 
 clusion from all those things which have been said and shown in 
 the foregoing articles, viz. I. That the Lord is the. God of heaven: 
 IL That the Divine of the Lord makes heaven: IH. That heaven 
 consists of inmimerahle societies ; and that each society is heaven 
 in a lesser form ; and each angel in the least : IV. That the 
 universal heaven in one complex resembles one man : V. That every 
 society in the heavens also resembles one man : VI. That hence ev- 
 ery anirel is in a perfect human form : all these things establish the 
 conclusion, that the Divine, inasmuch as it makes heaven, is Hu- 
 man in form. That this is the Divine Human of the Lord, may 
 be still more clearly seen from the passages taken and collated at 
 the end of this chapter, by way of corollary, from the Arcana Ca- 
 lestia, because they will be seen in a compendium. That the Human 
 of the Lord is Divine, and that the truth is not, as is believed within 
 the church, that His Human is not Divine, may also be seen from 
 those collected extracts, and likewise from the Doctrine of the holy 
 Jerusalem, at the end, where the Lord is treated of. 
 
 79. That this is the case, hath been made evident to me from the 
 testimonv of much experience, of which something shall l)e said in 
 what now folhtws. AH the angels who are in the heavens, never 
 perceive the Divine under any other form tlian the human ; and, 
 what is wonderful, thev who are in the superior heavens cannot 
 tliink ollierwise of the Divine : they are brought into that necessity 
 
 * Thai wvery an<;el, inasiriuch as lie is recipient of divine order from lUe Lord, 
 isin a litUTian I'orni perfect and bfanlilnl accurdinf; lo reception, n. 322, 1880, 
 1881, .S6;-!3, 3804, 41)22, 47;r>, 4797, 4983, 5 1;»9, 5530, 6(154, 1)879, KU77, 10594. 
 That !l)(; divine truth is tlie principle tjy wliitih order is eHecled, and tiie divine 
 good ib the ossenlial of order, ii. 2451, 3160, 4390, 44U9, 5232, 725(3, 10122, 10555- 
 
CONCERNING HEAVEN ANI> IirXL. 45 
 
 of tliinkini from tlio Divine itsolf which llnws-iji, and hkowisjp from 
 the form of hoavcn, ii(;c<»idiij<^ to whioli thiir tliouirhts extend them- 
 selves round about ; for every thought, which the angels have, has 
 extension into heaven, and according to that extension the angels 
 have intelhgenoe and wisdonj : hence it is that all in the heavens 
 acknowledge the Lord, because there is no Divine Human except 
 in Him. These things have not only been told mc by the angclsr, 
 but it has also been given me to perceive them, whilst I was eleva- 
 ted into the interior sphere of heaven. Hence it is evident, that, 
 in proportion as the angels advance in wisdom, in the same pro- 
 portion they have a clearer perception of this ; and hence it is that 
 the Lord appears to them : for the Lord appears in a divine angelic 
 form, whuh is 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 sec their Deity, but the latter 
 cannot. 
 
 80. Inasmuch as the angels have no perception of an invisible 
 Divine, which they call Deity without a form, but of a visible Di- 
 vine in a human form, theretbre it is common with them to say, 
 that the Lord Alone is a Man, and that they are men from Him ; 
 and that every one is so far a man, as he receives Him : by receiv- 
 ing the Lord they understand the receiving good and truth which 
 are from Him, since the Lord is in His own good and in His own 
 truth : this also they call w isdom and intelligence, and observe, that 
 every one knows that intelligence and wisdom are what make the 
 man, and not the face without those principles. That this is the 
 case appears also from the angels of the interior heavens, w ho, in- 
 asmuch as they are principled in good and truth from the Lord, and 
 hence in wisdom and in intelligence, are in the most beautiful and 
 most perfect human form, whilst the angels of the inferior heavens 
 are in a form less perfect and beautiful. But the case is reversed 
 in hell, the inhabitants of which, w hen viewed in the light of heaven, 
 scarcely appear as men, but as monsters ; for they are principled in 
 evil and the false, and not in good and truth, and hence they are in 
 the opposite? to wisdom and intelligence ; wherefore also their life 
 IS not called life, but spiritual death. 
 
 8L Inasmuch as heaven in the whole and in part resembles a 
 Elan by virtue of the Divine Human of the Lord, therefore the an- 
 gels say that they arc in the Lord, and some that they are in HiV 
 
40 CONCERNING HEAVEN AND HELL. 
 
 body, by wlucli they mean that they are in the good of the love of 
 Him ; as alao the Lord Himself tcachoth, where He saith, " Abidf 
 in Ml, and lin you: as the branch cannot bear fruit from itself ex- 
 cept it abide in the vine, so neither can ye except ye abide in Me ; for 
 without Mc ye can do nothing : abide ye in My love : if ye shall keep 
 My precepts, ye will abide in My love,'''' Jolin xv. 4 to 10. 
 
 82. Sueh being the perception coneerning the Divine in the 
 heavens, it is accordingly implanted in every man v. ho receives any 
 influx from heaven, to think of God under a human shape : this 
 M'as the case with the ancients, and this also is the case with the 
 moderns, both without the church and within it ; the simple seeing 
 Him in thought as the Ancient [One] in brightness. But this im- 
 planted thought is extinguished by all those who have removed 
 heavenly influx by their own ])roper intelligence, and by a life of 
 evil : they who have extinguished it by their own proper intelli- 
 gence, are not willing to acknoAvledge any but an invisible God, 
 but they Mho have extinguished it by a life of evil, are not willing" 
 to acknowledge any God : the former and the latter are not aware 
 of such an implantation, because they are not sensible of it, when 
 yet this is the very celestial-divine, which primarily flows-in from 
 heaven with man, because man was born for heaven, and no one 
 comes into heaven without an idea of the Divine. 
 
 83. Hence it is, that he who is not in the idea of heaven, that is, 
 in an idea of the Divine in whom heaven originates, cannot be ele- 
 vated to the first threshold of heaven ; for as soon as he comes 
 thither, there is perceived resistance and a strong opposing strug- 
 gle : the reason is, because the interiors appertaining to him, which 
 ought to receive heaven, are closed, inasmuch as they are not in 
 the form of heaven ; yea, they are shut up the more closely in pro- 
 portion as he approaches nearer to heaven. Siich lot awaits those 
 Avithin tlie 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 liOrd is not known because they have 
 not the Word, will be seen in the following pages. 
 
 84. That the arrcients had an idea of a Human in regard to the 
 Divine, is manifest from the appearances of the Divine before 
 Abraham, Lot, Joshua, Gideon, jManoah, his wife, and others, who, 
 although they saw God as a Man, still adored Him as the God of 
 the universe, calling Him the God of heaven and earth, and Jeho- 
 
CONCEKMN*. IIF.AVKX AND lltLL. 47 
 
 vuh : that it Avas tlic Loitl wli(» was scon hy Abraham, He Ilun.scll' 
 toaohcs in John, chap. viii. ot>; lliat il was Ho also who was .seen bv 
 the rest, is evident from tlie Lord's words, '• That no one hath seen 
 the Father and His shape, or heard His voice," 1. John 18. cliap. 
 V. 37. 
 
 85. But that Cod is a INIau, can with diflicidty he comjjrchended 
 hy those who judge of ail tilings from the sensual principles of the 
 external man : f<)r the sensual man cannot think otherwise of the 
 'Divine than from the world and frotn the things which are in tiie 
 world, thus lie cannot tliink otherwise of a Divine and Spiritual 
 Man, than as of a corporeal and natural man : hence he concludes 
 that, if (jt)d were a I\[an, He would he in size like the universe, 
 and if he ruled heaven and earth. He would do it by means of many 
 officers, after the manner of kings in the world : if he were told, that 
 in hoaven there is no extension of sj)ace as in the world, he would 
 not at all comprehend it ; for he who thinks from nature and her 
 lumen alone, thinks only from extension, such as he observes it be- 
 fore his eyes : but it is a very great mistake to think in like manner 
 concerning heaven, because extension in heaven is not like exten- 
 sion in the world : in the world extension is determinate, and hence 
 measurable, but in lieaven extension is not determinate, and hence 
 not measurable. More liowever will be seen concerning extension 
 in heaven in what follov.s, when we come to treat of space and 
 time in the sjjiritual world. Moreover, every one knows how far 
 the sight of the eye extends itself, viz. to the sun and to the stars, 
 which are at so great a distance : he who thinks deeper knows also, 
 that the internal sight, which is of the thought, extends itself still 
 further, and lience that a still interior sight has a still further ex- 
 tent : A\ hat then must be the case with the divine sight, which is 
 the inmost and highest of all ! Inasmuch as the thoughts are of 
 such an extent, therefore all things of heaven arc communicated 
 with every iidiabitant, thus all things of the Divuic which makes 
 heaven, and lills it, as was shcAvn in the preceding articles. 
 
 SG. The inhabitants of heaven expressed their surprise, that 
 men should believe themselves intelligent, who, in their thoughts 
 of God, think of an invisible Being, that is, of a Being incompre- 
 hensible under any form ; and that they should call those not in- 
 telligent, and also simple, who think otherwise ; when yet the con- 
 trary is the case : they (the inhabitants of heaven) suggest a doubt. 
 
48 COXCERN'IN'G HEAVEN AND HELL. 
 
 M-hether they mIio believe themselves intellijient for the ahove rea- 
 son, would not be found, on examination, to see nature instead of 
 God, some of them that nature which is evident to the sight, some 
 of them that nature Avhich is not evident to the sii^ht ; and whether 
 they are not blinded to such a degree, as not to know what God is, 
 what an angel, wliat a spirit, what their own soul which is to 
 live after death, what the life of heaven appertaining to man, and 
 several other points, which relate to intelligence ; when yet all 
 tliese things are known in their measure to those whom they call 
 simple, and who have an idea of their God as of the Divine in a 
 human form, an idea of an angel as being a heavenly man, an idea 
 of their own soul, which is to live after death, as being like an an- 
 gel, and an idea of the life of heaven appertaining to man as deno- 
 ting to live according to the divine precepts : these latter therefore 
 the angels call intelligent and accommodated to heaven, but on the 
 other hand thej'^ call the former non-intelligent.* 
 
 * Eztracts from the Arcana Cctilestia, concerning the Lord and 
 concerning His Divine Human. 
 
 That th(3 Lord had a Divine from conception itself, n. 4041, 49G3, 5041, 5157, 
 6716, 10125. That the Lord alone had divine seed, n. 14;i8. That His soul 
 v/as Jehovah, n. 1909,2004, 2005, 2018, 2025. That thus the imnost of the 
 Lord was the Divine Itself, and that the clothing was from the mother, n. 5041. 
 That the Divine Itself was the Esse of the Lord's life, from which the Humau 
 afterwards went forth, and was made the Existere from that Esse, n. 3194,3210, 
 10270, 10372. 
 
 That within the church, where the Word is, and by it the Lord is known, the 
 Divine of the Lord ought not to be denied, nor the Holy proceeding from Ilin), 
 n. 2359. That they within the church who do not acknowledge the Lord, have 
 no conjunction with the Divine : it is otherwise with those who are out of the 
 church, n. 10205. That the essential of the church is to acknowledge the Di- 
 vine of the Lord, and His union with the Father, n. 10083, 10112, 10370, 1072* 
 10730, 10816, 10817, lOSld, 10820. 
 
 That the subject treated of in the Word, in many passages, is concerning the 
 glorification of the Lord, n. 10828. And that this subject is every where treated 
 of in the internal sense of the Word, n. 2249, 2523, 3245. That the Lord glori- 
 fied His Human and not the Divine, because the latter was glorified in Itself, n. 
 10057. That the Lord came into the world that He might glorify His Human, 
 n. 3637, 4286, 9315. That the Lord glorified His Human by the Divine love 
 which was in Himself from conception, n. 4727. That the love of the Lord to- 
 wards the universal human racq was the life of the Lord in the world, n. 2253 
 That the Lord's love transcend^i all human understanding, n. 2077. That th^' 
 
CONCEnNING nEAVl:\' AND II F.I.I. 49 
 
 'riI.\T rUUUn IS \ CoRRESPONDr..\CE OK ALL TuiNGS OK IIeAVEN 
 
 \\ rni .ALL TiiLNcs or Man. 
 
 87. It is unknown at this day what correspondence is, and this 
 iirnorance originatrs in several causes ; the primary one is, because 
 niuji has rcmovrd himself from heaven by tlie love of self and of 
 the worUl : for he who loves himself and the world above all things, 
 
 Lord saved the iiiinian race by glorifying His Human, n. 4160, 10010, 10153, 
 I0()5o, 10tiol>, 10^28. That otiierwisc tlic whole liuman race would have per- 
 ished in eternal death, n. l(i7H. Concerning the state of the Lord's glorification 
 and himiiliation, n. 1765, VM'J, 215'.l, iitiiti'). That glorifualion, whire it is pre- 
 dicated iif the Lord, denotes the uniting of His Human will) His Divine, and 
 that to glorify is to make divine, n. 1()0;{, \i)()'>:i. lOo^i. That the Lord, when 
 He glorified His Human, put off all the human principle derived from the mother, 
 until at length He was not her son, n. 2iry.), 2.J74, 2i;i!», 30:?0, lUe2'.l. 
 
 That tiie Son of God from eternity was the divine truth in heaven, n. 2623, 
 2706, 2603, 3195, 370-1. That the Lord also made His Human divine truth from 
 the divine good which was in Him, when He was in the world, n. 2603, 3194, 
 3105, 3210, 6716, 6864, 7014, 7490, 6127, 8724, 0190. That the Lord at that 
 time arranged all things appertaining to Himself into a celestial form, which is 
 according to divine truth, n. 1928, 3633. That on this account the Lord was 
 ■ ailed the Word, which is divine truth, n. 2533, 2816, 2859, 2804, 3393, 3712. 
 That the Lord alone had perception and thought from Himself, and above all 
 angelic perception and thought, n. 1904, 1914, 1915. 
 
 That the Lord united Divine Truth, which was Himself, with the Divine 
 Good which was in Himself, n. 10047, 10052, 10076. That the unition w.as re- 
 ciprocal, n. 2004. 10067. That the Lord, when ho departed from the world, 
 made His Human also Divine Good, n. 3194, 3210, 6664, 7409, 8724, 9199, 
 10076. That this is understood by His coming n)rth from the Father and re- 
 turning to the Father, n. 3194, 3210. That thus He was made one with the 
 Father, n. 2751, 3704, 4766. That af\er the unition divine truth proceeds from 
 the Lord, n. 3704, 3712, 3969, 4577, 5704, 7499, 6127, 8241, 9199, 9398. In 
 what manner divine truth proceeds, illustrated, n. 7270, 9407. That the Lord, 
 t'rom His own proper power, united the Human with the Divine, n. 1616, 1749, 
 1753, 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 principle of an- 
 other man, because He was conceived from the Divine Himself, n. 10125, 10626, 
 That His union with the Father, from whom He ha<i His soul, was not as be- 
 tween two, but as between soul and body, n. 3737, 10624. 
 
 That the most ancient people could not adore the Divine Eese, but the Divine 
 Lxisterc, which is the Divine Human, and that the Lord therefore came into the 
 world, that He might be made the Divine Exisfere from the Divine Esse, n. 4687, 
 5321. That the ancients acknowledged the Divine because He appeared to them 
 m a human form, and that this was th'.- Divine Human, n. 5110, 5G63, 684$, 
 
/ 
 
 50 CONCERNINU HEAVEN AND HELL. 
 
 regards only worldly things, since they soothe the external senses 
 and gratify the natural temper, and does not regard s|»iritual 
 things, because these soothe the internal senses and gratify the 
 mind ; wherefore men of this descrijjtion reject these latter things 
 
 10737. That tlic Infinite Esse could not flow-in into heaven with the angels, 
 nor with men, except by [or through] the Divine Human, n. 164G, 1990, 2016, 
 2035. That in heaven no other Divine is perceived but the Divine Human, n. 
 6475, 9303, 93G7, 10067. That the Divine Human from eternity was the Divine 
 Truth in heaven, and the Divine passing through heaven, thus the Divine Ex- 
 istere, which afterwards in the Lord was made the Divine Esse bj- itself, from 
 which is the Divine E.xistere in heaven, n. 3001, 0280, G880, 10.">79. What was 
 the quality of the state of heaven before the coming of the Lord, n. 6371, 6372. 
 6373. That the Divine was not perceptible except when it had passed through 
 heaven, ii. 6982, 6996, 7004. 
 
 That the inhabilants of all the earths adore the Divine under a human form, 
 thus the Lord, n. 6700, S541 to 8547, 10736, 10737, 1073S. That they rejoice 
 when they hear that God was actually made a Man, n. 9361. That the Lord 
 receives ail who are in good, and who adore the Divine under a human form, n.. 
 93.59. That God cannot be thought of except in a human form, and that what 
 is incomprehensible falls into no idea; thus is no object of faith, n. 9359, 9972. 
 That man is capable of worshipping what he has some idea of, but not what he 
 hath no idea of, n. 4733, 5110, 5633, 7211, 9267, 10067. That therefore by the 
 generality in the universal terrestrial globe, the Divine is worshipped under a 
 human form, and that this is the ellect of influx from heaven, n. 10159. That 
 all who are principled 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 other- 
 wise with those who arc not principled in good as to life, n. 2326, 4724, 4731 , 
 4766, 8878, 9193, 9198. That in the church at this daj', they who are in evil as 
 to life, also who are in faith separate from charit}-, think of the Human of the 
 Lord without the Divine, and likewise do not comprehend what the Divine Hu- 
 man is, and the reasons thereof, n. 3212, 3241, 4689, 4692, 4724, 4731, 5321, 
 6372, 8378, 9193, 9198. That the Human of the Lord is Divine, because A-om 
 the Esse of the Father which was His soul, illustrated by the likeness of the fa- 
 ther in the children, n. 10270, 10372, 10823 : and because it was from the divine 
 love, which was the very Esse of His life from conception, n. 6872. That every 
 man is such as his love is, and that he is his ov,-n love, n. 6872, 10177, 10284. 
 That the Lord made all the Human, both internal and external. Divine, n. 1603. 
 1815, 1902, 1926, 2093, 2803. That therefore He rose again as to the whole 
 body, otherwise than any man, n. 1729, 2983, 5078, 10825. 
 
 That the Human of the Lord is Divine, is acknowledged from His omnipres- 
 ence in the sacred supper, n. 2343, 2359 : and from His transformation before 
 His three disciples, n. 3212 : and also from the Word of the Old Testament, in 
 that it is called God, n. 10154 ; and in that it is called Jehovah, n. 1603. 1736, 
 1815, 1902, 2921, 3035, 5110, 62ol, 6303, 8364, 9194, 9315. That a distinction 
 is made in the sense of the letter between the Father and tho son, or between 
 
CONXERNIXC; HEAVEN AND HELL. 51 
 
 from thenif-clvcs, saying tliry arr* of too hijih a nature to become 
 objects of thoujrht. It was otliorwise with the ancients, to whom 
 the science of correspondences was the chief of all sciences: 
 tlirouuii that science also they imbibed intclli<ience and wisdom, 
 and tliey who were of the church enjoyed by it coumninication 
 with heaven ; for the science of correspondences is an angelic 
 science. The most ancient people, who were celestial men, by 
 
 Jeliovali and the Lord, but not in the internal sense of the Word, in wliit Ii tlie 
 angels of heaven are, n. 3035. That in the cliristian world the Human of the 
 Lord Iiath been acknowledged to be not Divine, and that tliis was cirectcd in a 
 council tor the nakc of the Pope, that he might be acknowledged as His vicar, 
 n. 30:?.-). 
 
 That christians in tiie other life were explored as to the idea they held con- 
 corning one God. and that it was found that they had an idea of three gods, n. 
 23*20, 5'256, 1073G, 10737, 10738, H)&2i. That a Trinity, or Divine Trine, may 
 be conceived of in one person, and thus one God, but not in three persons, n. 
 I07:i3, 10e21, 10824. That a Divine Trine in the Lord is acknowledged in 
 heaven, n. 14, 15, 1720, 2005, 525(i, 0303. That the Trine in the Lord is the 
 Divine Itself, which is called the Father, the Divine 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, 215G, 22S8, 2321, 2329, 2447, 3704, C903, 7182, 
 10738, 10822. 10823. That the Lord Himself teacheth that the Father and He 
 are One, n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 373G, 47G6 : and that the 
 Holy Divine proceeds from Him, and that it is of Him, n. 39G9, 4G73, G788, 
 C993, 7409, 8127, 8302, 9109, 922S, 9229, 9270, 9407, 9818, 9820, 10330. 
 
 That the Divine Human flows-in 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, 
 9128. That the Lord dwells in the angels in what is Hi.s own, n. 9338, 10125, 
 10151. 101.'j7. That honco they who are in heaven are in the Lord, n. 3G37, 
 3G38. That the conjunction of the Lord with the angels is according to the re- 
 ception of the good of love and of charity from Him, n. 904, 419S, 4206, 4211, 
 4320, G280, G832, 7042, 8819, 9GS0, 9G82, 9G83, lOlOG, 10811. That the universal 
 heaven has reference to the Lord, n. 551 , 552. That the Lord is the common 
 centre of iieaven, n. 3633. That all in heaven turn themselves to the Lord, who 
 is above the heavens, n. 9828, 10130, 10189. That ncvc.nheless 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 presence of the 
 Lord with the angels, n. 94)5. Tliat in heaven there is no conjunction with the 
 Divine Itself, but with the Divine Human, n. 4211, 4724, .5633. 
 
 That heaven corresponds with the Divine Human of the Lord, and that hence 
 heaven in general is as one man, and that on this account heaven is called the 
 Grand Man, n. 2996, 2998, 3624 to 3G49, 3(')3G to 3643, 3741 to 3745, 4625. 
 That the Lord is the Only Man, and that they only are men who recci^e 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 arc forms of love and 
 
5^ CONCERNING HEAVlBN AND HELL. 
 
 virtue of correspondence thou<Tht as the anjirclp, and on this account 
 also discoursed with the angels ; and therefore the Lord was often 
 seen by them, and instructed them. But at this day that science is 
 so totally lost, that it is not known what correspondence is.* 
 
 88. Now since without a perception of what correspondence is, 
 it is impossible for any thing to be clearly know^n concerning the 
 spiritual world, also concerning its inllux into the natural world, 
 and indeed concerning what the spiritual is in respect to the nat- 
 ural ; also concerning the spirit of man, which is called the soul, 
 and concerning its operation into the body ; also concerning the 
 state of man after death ; therefore it may be expedient to say 
 what correspondence is, and what its quality : thus also the way 
 is prepared for what is to follow. 
 
 89. First then it shall be declared what correspondence is. The 
 whole natural world corresponds to the spiritual world, not only 
 the natural world in general, but also in every particular ; where- 
 fore whatever exists in the natural world from the spiritual, this is 
 said to be correspondence. It is to be noted, that the natural world 
 exists and subsists from the spiritual world, altogether as an effect 
 from its efficient cause. The natural world so called is all that ex- 
 tense which is under the sun, and receives heat and light from the 
 sun, and the things of that world are all things which thence sub- 
 sist ; but the spiritual w^orld is heaven, and the things of that world 
 are all things which are in the heavens. 
 
 90. Inasmuch as 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 appertaining to him both a spiritual world and a natural 
 
 cliarity in a human form, and that this is from the Lord, n. 3804, 4735, 4797, 
 49S5, 511)!), rjfyjO, 9879, 10177. 
 
 That the universal heaven is the Lord's, n. 2751, 708G. That He hath all 
 power in the heavens and in the earths, n. 1G07, 10089, 10827. That the L6rd 
 rules the universal heaven, and that Ho also ruleth all things which thence de- 
 pend, thus all thinjrs in the world, n. 2020, 2027, 4523, 4524. That the Lord 
 alone hath the power of removing tiie hells, of withholding from evils, and of 
 holding in good, tints of .-aving, n. 10019. 
 
 * How far the science of correspondences excels other sciences, n. 4280. That 
 the chief science amongst the ancients was the science of correspondences, but 
 at this day it is obliterated, n. 3021, 3419, 4260, G749, 4844, 4964, 4905, C004, 
 7729, 10252. That with the orientals, and in Egypt, the science of correspond- 
 ences flourished, n. 5702, GG92, 7097, 7779, 9391, 10-107, 
 
Ct<\CF.UMNCr lir.AVKN AND H F.I.I.. 6:j 
 
 World: tho interior^:, \vliich arc of liis iniiid, and Iiavo rrforonof to 
 uiidt'rstaiiding and will, make his spiritual world ; but the exteriors, 
 which arc of his body, and have reference to his senses and ac- 
 tions, make his natural world: whatsoever therefore in his natural 
 world, that is, in his body and its senses and actions, exists from 
 his spiritual world, that is, from his mind and its understanding- 
 and will, is called correspondent. 
 
 91. "What the quality of correspondences is, maybe seen in man 
 from his face, since in the face which has not learnt the art of 
 simulation, all the affections of the mind present themselves visible 
 in a natural form as in their type, Avhencc the face is said to be 
 the index of the mind [««//H//s] ; thus his sjjiritual world presents 
 itself visible in his natural world ; in like manner the things w hicli 
 are of the understandinir are sensibly manifested in the speech, and 
 the thinjis which are of the will, in the gestures of the body. Those 
 things therefore which are done in the body, whether it be in the 
 ftice, or in the speech, or in the gestures, are called corresponden- 
 ces. 
 
 92. From these considerations it may also be seen what the in- 
 ternal man is, and what the external, viz. that the internal is what 
 is called the spiritual man, and the external what is called the nat- 
 tiral man ; also, that the one is distinct from the other, as heaven i« 
 distinct from the world ; 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. These things are said concerning the correspondence of the 
 internal or spiritual man with his external or natural man ; but in 
 what now folloAvs we shall treat of the correspondence of the whole 
 heaven with singular the things of man. 
 
 94. It has been shown that the universal heaven resembles one 
 man, and that it is a man in image, and is therefore called the 
 Grand Man: it has been shown also that hence the angelic socie- 
 ties, of which heaven consists, are arranged in order, as the mem- 
 bers, organs and viscera, in man, so that there are some which are 
 in the head, some in ilie breast, some in the arms, and some in 
 every single part of those members, [see above, n. 59 to 72]. The 
 societies, therefore, which are in any member there, correspond to 
 a similar member in man, so that those which are in the head there 
 correspond to the head in man : those which arc iu the breast (here 
 
54 tOiNCERXIN'G HEAVEN AND HELL. 
 
 corrcspoutl to ilic breast in man, and those vhich are in the arir*s 
 ♦here correspond to the arms in man; and so in all other cases: 
 from this correspondence man subsists, for man derives subsistence 
 from no other source than from heaven. 
 
 95. That heaven is distinguished into two kingdoms, one of 
 which is called the celestial kingdom, the other the spiritual king- 
 dom, may be seen above in its proper article : the celestial kingdom 
 in general corresponds to the heart, and to all thnigs of the heart 
 in the body throughout ; and the spiritual kingdom corresponds to 
 the lungs, and to all things of the lungs in the body througliout : 
 the heart and the lungs also make two kingdoms in man, the heart 
 having rule therein by the arteries and veins, and the lungs by ner- 
 vous and moving fibres, both being united in every force and action. 
 In every individual man, in his spiritual world, which is called hia 
 spiritual man, there are also two kingdoms, one of the will, and 
 the other of the nnderstanding ; the will rules by the afiections of 
 good, and the understanding by the affections of truth ; these king- 
 doms also correspond to the kingdoms of the heart and the lungs in 
 the body : the case is similar in the heavens; the celestial kingdom 
 is the will-principle of heaven, in which kingdom the good of love 
 bears rule, and the spiritual kingdom is the intellectual of heaven, 
 in which kingdom truth bears rule : these are the kingdoms, which 
 correspond to the functions of the heart and lungs in man. From 
 this correspondence it is that the heart, in the Word, signifies the 
 will, and likewise the good of love, and that the breath of the lungs 
 signifies the understanding and the truth of faith : hence likewise it 
 is, that to the heart are ascribed aflections, although they are not 
 there seated nor thence derived.* 
 
 s. 
 
 * Concerning tlic correspondence of the heart and luna;s with the Grand Man, 
 which is heaven, from experience, n. 3883 to 380G. That the heart corresponds 
 to those who arc in the celestial kingdom, but the lungs to those who arc in the 
 spiritual kingdom, n. 3685, 388(5, 3687. That in heaven there is a pulse like 
 that of tiio heart, and a respiration like that of the lungs, but more interior, n. 
 3384, 338.5, 3887. That the pulse of the heart is various there according to 
 states of love, and the respiration according to states of charity and faitli, n. 338G, 
 3887, 388f). That the heart, in the Word, denotes the will, thus that what is 
 from the heart is from the will, n. 2930, 7542, 8910, 9113, 10.33(;. That the. 
 heart also, in the Word, signifies the love, thus that what is done from tlio hoarr 
 is ^onc from the love, n. 7512, 9050, 10336, 
 
CONCEUNIN«; MCVVE.N AND IIKLl.. £5 
 
 1)6. The corrcspoiuleiicc of the two kingdoms of heaven with tlic 
 iieart und lunj^s is the gem-rtil correspondence of heaven with man • 
 br.t tin; less iii;ciieral is with sin;^ulur liis members, organs, and vis- 
 cera, and what the <iuahty of this is, shall also be related. They 
 t\ ho, m the (irand Man, wliich is heaven, are in tlie head, excel all 
 others in every good, for they are in love, peace, innocence, wisdom, 
 intelligence, and hence in joy and happiness ; these flow-in into the 
 h<'ad, and into those things which are of the head appertaining 
 to iiKui, and correspond to them. They who, in the Grand Mtm, 
 which is heaven, are in the breast, are in the good of cliarity and of 
 faith, and also tlow-in into the breast of man, and correspond to it. 
 But they who, in tlie Gr.ind Man or heaven, are in the loins, and 
 in the organs consecrated to generation there, are in conjugal love. 
 They who are in the feet, are in the ulthnate good of heaven, which 
 is called spiritual-natural good. They who are in the arms and 
 hands, are in the power of truth derived from good. They who 
 arc in the eyes, are in understanding, lliey who are in the cars, 
 are in hearkening and obedience. They who are in the nostrils, 
 are in perception. They who are in the mouth and tongue, are in 
 discourse from understanding and perception. They who are in 
 tlie reins [orkidnies], are in truth examining, distinguishing, and 
 correcting. They who are in the liver, in the pancreas, and in the 
 spleen, are in the various puritications of good and truth. Other 
 parts of the Grand ]Man have other correspondences; they flow-iu 
 into similar parts of man, and correspond to them. The influx of 
 heaven is into the functions and uses of the members ; and uses, 
 inasmuch as they arc from the spiritual world, form themselves 
 by such things as are in the natural world, and thus present them- 
 selves in eflcct : hence comes correspondence. 
 
 97. From this ground it is, that by those same members, organs, 
 and viscera, similar things are signified in the Word, for all thing."; 
 in the Word have a signification according to correspondences : by 
 the head is hence signified intelligence and wisdom ; by the breast, 
 charity ; by the loins, conjugal love ; by the arms and hands, the 
 power of truth ; by the feet, the natural ; by the eyes, umlerstand- 
 ing ; by the nostrils, perception ; by the ears, obedience ; by the 
 reinsorkidnies, the examination of truth; and so forth.* Hence 
 
 ' That the breast, in the Word, signifies charity, n. 3934, 10081, 10087. That 
 ih'j loins aad organs of generation signify conjugal l©vc, n 305J. 4*^80, 4402, 
 
56 CONCERNING HEAVEN AND HELL. 
 
 alsD it is, that it is usual in common discourse to say of an intelli- 
 gent and wise man, that he has a liead ; and to say of one who is 
 in charity, that he is a hosom friend ; and of one who is in percep- 
 tion, that he is quick-scented ; and of one who is in intelligence, 
 that he is sharp-sighted ; and of one who is in power, that he has 
 long arms ; and of one who is of a loving disposition, that he has a 
 feeling heart.^ These and several other particulars, which are 
 marked in the speech of man, are from correspondence ; for such 
 expressions are derived from the spiritual world, notwithstanding 
 man's ignornnce of it. 
 
 9S. That there is such a correspondence of all things of heaven 
 with all things of man, has been shown me by much experience, 
 and by so much, that I am confirmr^d in it, as on a point evidenced 
 beyond all doubt; but it is not necessary in this place to adduce 
 all that experience, neither is it expedient, by reason of its abund- 
 ance : it may be seen adduced in the Arcana Coilcstia, where the 
 subject treated of is concerning correspondences, concerning rep- 
 resentations, concerning the influx of the spiritual w'orld into the 
 natural, and concerning the commerce between soul and body.* 
 
 99. But although all things of man, as to the body, correspond 
 to all things of heaven, still man is not an image of heaven as to 
 external form, but as to internal ; for the interiors of man receive 
 
 S050, 5051, 5052. Tluit tlie arms and hands signify the power of truth, n. 876, 
 3091, 4931 to 4937, G947, 7r2U5, 10017. That tlie feet signify the natural princi- 
 ple, n. 2162, 3147, 37G1, 3986, 4260, 4938 to 4952. That the eye signifies the 
 understanding, n. 2701, 4403 to 4421, 4523 to 4534, 6923, 9051, 10569. That 
 the nostrils signify perception, n. 3.577, 4624, 4625, 4748, 5621, 8286, 10054, 
 10292. That the cars signify ohcdience, n. 2542, 3869, 4523, 4653, 5017, 7216, 
 8361, 8990, 9311, 9396, 10061. Tliat llic reins [or kidnies] signify the examin- 
 ation and correction of truth, n. 5380 to 5386, 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 3751, 3883 to 3896, 4039 to 4051, 4218 to 4228, 4318 to 
 4331, 4403 to 442], 4527 to 4533, 4622 to 4633, 4652 to 4660, 4791 to 4805,4931 
 to 4953, 5050 to 5061, 5171 to 5189, 5377 to 6396, 5552 to 5573, 5711 to 5727, 
 10030. Concerning the influx of tlie spiritual world into tiic natural world, or 
 of heaven into the world, and concerning the influx of the soul into ail tilings of 
 the body, from experience, n. 6053 to 6058, 0189 to 6216, 6307 to 6327, 6466 to 
 6496, 6598 to 6626. Concerning tlie commerce between tlic soul and body, 
 from experience; n. C053 to 0058, 6189 to 6215, 6307 to 6327, 6466 to 6495. 6598 
 to 6626. 
 
CONCiEnNINO IIKAVLN AND HELL. G^ 
 
 heaven, and his exteriors receive the world : so far therefore as his 
 interiors receive heaven, so far man, as to them, is a heaven in 
 the least form after the imas^e of tJic ijreatest ; but so far as his in- 
 teriors do not receive, so lar he is not a heaven and an imafje of 
 the greatest: nevertheless the exteriors, which receive the world, 
 may be in a form according to the order of the world, and hence 
 in various beauty; for external beauty, which is of the body, ori- 
 ginates in parents as its cause, and in formation in the womb, and 
 IS afterA\ards preserved by a common influx from the world : hence 
 it is, that the form of the natural man ditVcrs exceedingly from the 
 form of his spiritual man. It has been occasionally shown me 
 what was the spirit of man in its form, and it was seen that in some 
 who lijul beautiful and handsome faces, it was deformed, black, 
 and monstrous, so that it might be called an image of hell, not of 
 lieavcu ; but iu some who were not beautiful, that it was handsome, 
 fair, and angelic : the spirit of man ap])ears also after death of a 
 quality, such as it had been in the body, Avhilst he lived in the 
 world. 
 
 100. But correspondence extends itself still further than to man, 
 for there is a correspondence of the heaveiis one with an other : to 
 the third or initvost heaven corresponds the second or middle heav- 
 en ; and to the second or middle heaven corresponds the tirst or 
 ultimate heaven; and this latter corresponds to the corporeal 
 forms in man, which are called his members, organs, and viscera : 
 thus the corporeal of man is what heaven ultimately closes into, 
 and on which, as on its basis, it subsists. But this arcanum will 
 be more fully unfolded elsev.here. 
 
 101. It is nevertheless to be well noted, that all the correspond- 
 ence which there is with heaven, is with the Divine Human of the 
 Lord, since heaven is from Him, and He is heaven, as has been 
 shown in the foregoing articles : for unless the Divine Human flow- 
 ed-in into all things of heaven, and according to correspondences 
 into all things of the world, neither angel nor man could have ex- 
 istence. Hence again it is evident why the Lord was made a Man, 
 and clothed His Divine with a Human from first to last, and that 
 the reason of tiiis was, because the Divine Human which, before 
 the coming of the Lord, gave birth and support to heaven, was no 
 longer competent to sustain all things, inasmuch as man, who is 
 the basis of tlie heavens, fell and destroyed the order. ^^ hat and 
 
58 CONCERNING HEAVEN AND MELL. 
 
 of what qiuility the Divine Human was before tlic comin|> of the 
 Lord, and of what quality the state of heaven was at that time, 
 may be seen in what is collected from the Arca7ia Calcstia at the 
 close of the preceding chapter. 
 
 10'2. The angels are astonished when they hear tliat there arc 
 men who attribute all things to nature, and nothing to the Divine ; 
 and who likewise believe that their bodies, into which so many 
 wonderful things of heaven are collated, are formed and fashioned 
 from nature, and especially that the rational of man is also from 
 that source ; when yet, if they only elevate the mind in a slight 
 degree, they may be enabled to see that such things are from the 
 Divine and not from nature ; and that nature was only created for 
 the purpose of clothing what is spiritual, and of presenting it cor- 
 reypondently in the ultimate of order : the angels compare such 
 men to owls, which see in darkness and not in light. 
 
 That there is a Corhespondence of Heaven with all things. 
 OF the Eakth. 
 
 103. What correspondence is, was declared in the foregoing ar- 
 ticle ; and it was there likewise shown, that all and singular things 
 of the animal body are correspondences : it now follows to be 
 shown in order, 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 kinds, which are called kingdoms, viz. the animal kingdom, 
 the vegetable kingdom, and the mineral kingdom : those things 
 which are in the animal kingdom are correspondences in the first 
 degree, because they live : those things which are in the vegetable 
 kingdom are correspondences in the second degree, because they 
 only grow ; those things which are in the mineral kingdom are 
 correspondences in the third degree, because they neither hve nor 
 grow. Correspondences in the animal kingdom arc animate crea- 
 tures of various kinds, both those which Avalk and creep on the 
 earth, and those which fly in the air, which are not here specifically 
 named, because they are well known. Correspondences in the 
 vegetable kingdom are all things which grow and flourish in gar- 
 dens, forests, fields, and plains, which also are not named, becaujc 
 
CON'GERNIXa UEAVKN AND UELU 69 
 
 they are known. Corrcspontlenccs in the mineral kingdom are 
 nu'tals both noble and base, precious stones and those which are 
 not precious, also earths of various kind.s, hkewisc waters. Besides 
 these tilings there are also correspondences which arc procured by 
 human industry from those things for use, as all kinds of food, gar- 
 ments, houses, sacred edifices, and many things besides. 
 
 IOr». Those things which are above the earth, as the sun, the 
 moon, the stars, and likewise the things which arc in the atmos- 
 pheres, as clouds, mists, showers, lightnings, thunders, are also cor- 
 resjiondences. Those things which proceed from the sun, his 
 presence and absence, as light and shade, heat and cold, are also 
 correspondences : in like manner the things which thence succeed, 
 as the seasons of the year, which are called spring, summer, au- 
 tumn, and winter ; also 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, arc correspondences :* the reason is, because the 
 natural world, with all things appertaining to it, exists and subsists 
 from the spiritual world, and both from the Divine. It is said that 
 it also subsists, because every thing subsists from what gave it ex- 
 istence, for subsistence is perpetual existence, and because it is 
 impossible for any thing to subsist from itself, but from what is 
 prior to itself, thus from the First, from whom therefore if it be 
 separated, it altogether perishes and vanishes away. 
 
 107. All things are correspondent, which exist and subsist in na- 
 ture from divine order. Divine order is the result of the Divine 
 good, which proceeds from the Lord ; it commences from Him, 
 proceeds from Him through the heavens successively into the world, 
 and there terminates in ultimates : those things, which are accord- 
 ing to order there, are correspondences ; and all things there arc 
 according to order which are good and perfect for use ; for every 
 good is a good according to use ; the form hath relation to truth, 
 
 * That all things which arc in tlio world, and in its tlirro kingdoing, corres- 
 pond to celestial things which are in heaven, or that the tilings which arc in 
 the natural world correspond to those which are in the spiritual, n. 1032, ISSl, 
 2758, 2S90 to 2893, 2897 to 3003, 3213 to 3227, 3-183, 302-1 to 3639, 40M, 4053, 
 1116,4366,4939,5116,6377,5.128,5177,9280. That by cnrrospondences tho 
 uatural world is conjoined to tho spiritual world, n. 8615. That henco univer- 
 sal nature is a theatre rcpresentativo. of the Lord's kin?dom, n. 2758,2999, 3000, 
 3463,4938.4939,6848,9280 " ;. 
 
60 CONCERNING HEAVEN AND fiELL. 
 
 because truth is the form of good : hence it is tliat all things in the 
 universal world, and in nnindane nature, which are in divine order, 
 have relation to good and truth.* 
 
 108. That all things which arc in the Avorld exist from the Di- 
 vine, and are clothed Avith such things in nature as enable them ta 
 exist there, and to perform use, and thus to correspond, appears 
 manifestly from singular the things which present themselves to 
 view both in the animal kingdom and the vegetable ; for in each 
 kingdom there are such things as prove them to be from heaven to 
 every one who thinks from his interiors. By way of illustration, it 
 may be expedient to mention a few out of innumerable proofs, be- 
 ginning with the animal kingdom, in which kingdom, it is known to 
 the generality of mankind, what kind of science is as it were im- 
 planted in every animal. The bees know how to collect honey 
 from flowers, to build cells of wax, in which to store up their hon- 
 ey, and tluis make provision of food for themselves and their pro- 
 geny for the future winter ; the female amongst them lays eggs, the 
 rest minister and cover them up, that a new progeny may thence 
 be produced ; they live in a certain form of government, with 
 which all in the hive are innately acquainted : they preserve such 
 as are useful, and cast out the useless, depriving them of their wings : 
 not to mention other wonderful things, which they derive from 
 heaven for the sake of use ; for the wax serves mankind for candles 
 throughout the globe, and honey serves for sweetening food. How 
 extraordinary is the case of caterpillars, which are the vilest things 
 in the animal kingdom ! They have the sagacity to nourish them- 
 selves with the juice extracted from the leaves of the peculiar plants 
 which they inhabit, and afterwards, at a stated time, to invest 
 themselves with a covering, and place themselves as it were in a 
 womb, and thus hatch an offspring of their own kind : some are 
 first changed into nymphs and chrysallises, and spin out their 
 threads, and after finishing their task are adorned with other bodies, 
 and decorated with wings, and fly in the open air as in their heav- 
 en, and celebrate marriages, lay eggs, and provide for themselves a 
 progeny. Besides these specific wonders, all the fowls of the 
 
 * 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. 2451, 3166, 4390, 4409, 
 6232, 7256, 1012S. And to the conjunction of both, that tlicy may be something, 
 n. 10555. 
 
CONCERNING HEAVKN AND HULL. Gl 
 
 heaven liave the sagacity in gt'iieral to know tlicir own ])roper 
 food witli wliif^li they are nourisihed, not only what it is, hut where 
 it is to he t'oiiiul : they have the sagacity also to hiiild nests for 
 themselves, one kind in one way, and another in another, to lay 
 eggs therein, to hrood over them, to hatch their young, to feed 
 them, and to turn them out of doors when they are capahle of pro- 
 viding for themselves : they are aware also of the enemies whom 
 they are to shun, and of the friends with whom they are to associ- 
 ate, and this from tlieir earliest infancy : not to mention the won- 
 derful things in the effgs themselves, where all things lie prepared 
 in liieir order for the formation and nourishment of the chick at its 
 birth; besides iniuimerable other wonders. What person, possess- 
 ed of any rational wisdom, can pretend to say that these wonders 
 are from any other source than from the spiritual world, to which 
 the natural world is subservient for the purpose of clothing with a 
 body what is thence derived, or of presenting in effect that which is 
 spiritual in the cause ? The reason why the animals of the earth 
 and the fowls of heaven are born into all that science, whilst man, 
 who yet is more excellent than they, is not so born, is, because the 
 animals are in the order of tlieir life, nor are they capable of de- 
 stroying that which is in them from the spiritual world, inasmuch as 
 they have no rational principle : the case is otherwise with man, 
 who thinks from the spiritual world, and who, in consequence of 
 perverting in himself what is from that world, by a life contrary to 
 order, which life the rational principle favours, must of necessity 
 be born into mere ignorance, and ai'tcrwards, by divine means, he 
 restored to the order of heaven. 
 
 109. How the things which are in the vegetable kingdom corres- 
 pond, may be manifest from many considerations ; as that little 
 seeds grow into trees, put forth leaves, produce flowers, and next 
 fruits, in which again they deposit seeds, and that these effects arc 
 wrought successively, and exist together in so wonderful an order, 
 that they cannot be described briefly ; and though volumes should 
 be written concerning them, still there are interior arcana, which 
 are in nearer connexion with their uses, of which no science can 
 take the full amount. Inasmuch as those wonders alno are from 
 the spiritual world, or heaven, which is in the form Of a man, ap 
 was shewn above in its proper article, hence also singular the 
 things in that kingdom have a certain reference to Fiich things a> ap- 
 
6^ CONCERNING HEAVEN AND HEM.. 
 
 pertain to man, which is also known to some in the learned world. 
 That all the things which are in that kingdom are also corres- 
 pondences, hath been made evident to me from much experience ; 
 for frequently, when I have been in gardens, and have there looked 
 at trees, fruits, flowers and pidsc, I have observed their correspond- 
 onces in heaven, and have discoursed with those to whom they ap- 
 pertained, and have beeii instructed whence they were, and what 
 was their quality. 
 
 110. But to know the spiritual things which are in heaven, to 
 wliich the natural things which arc in the Avorld correspond, is im- 
 possible for any one at this day except from heaven, inasmuch as 
 the science of correspondences at this day is absolutely destroyed : 
 but what is the nature and quality of the correspondence of things 
 spiritual with things natural, I will illustrate by some examples. 
 The animals of the earth in general correspond to affections, the 
 tame and useful ones to the good affections, the savage and useless 
 ones to evil affections : oxen and bullocks specifically correspond 
 to the affections of the natural mind ; sheep and lambs to the affec- 
 tion^ of the spiritual mind ; but winged animals, according to their 
 species, correspond to the intellectual things of each mind :* hence 
 it is that various animals, as oxen, bullocks, rams, sheep, she-goats, 
 he-goats, he-lambs, and she-lambs, also doves, and turtle-doves, in 
 the Israelitish church, wliich was a representative church, were ap- 
 plied to holy uses, sacrifices and burnt ofl'erings being made from 
 them ; for in that use they correspond to things spiritual, which 
 were understood in heaven according to correspondences. The 
 reason why animals also, according to their genera and species, 
 denote affections, is, because they live, and every thing has life 
 from no other source than aftection, and according to it ; hence 
 every animal has innate science according to the affection of its 
 
 " That animals from correspondence signify affections, the tame and useful 
 animals good affections, and tiie savage and useless ones evil affections, n. 45, 
 46, 142, 143, 246, 714, 716, 719, 217!», 2180, 351!), 9280 : illustrated by experi- 
 ence from the spiritual world, n. 3218, .''>198, 9090. Concerning the influx of the 
 spiritual world into tlie lives of beasts, n. 1633, 3646. Tiiat oxen and bullocks 
 from correspondence signify the affections of the natural mind, n. 2180, 2566, 
 9391, 10l;W, 10407. What sheep signify, n. 4169, 4809. What lambs, n. 3994, 
 . 10132. That winged animals signify things intellectual, n. 40, 74-'), 776, 778, 
 866, 988, 993, 5149, 7441, with a variety according to their genera and species, 
 from experience from the spiritual world, n. 3219 
 
CSXCERMNG IinAVKX AND HELL. 68 
 
 liU; : man also is tiiniilar to them us to his natural man, therefore 
 }il>() he is compared to them in comuiun disciiurse, s-o that if he be 
 of a gentle character, he is called a sheep or a lamb; il'of a violent 
 character, he is called a bear or a wolf; if he be cinining, lie is call- 
 ed a fox or a serjient, and so forth. 
 
 III. Similar is the correspondence with those things which are 
 in ilic vegetable kingdom: a garden in general corresponds to 
 heaven as to intelligence and wisdom, wherefore heaven is called 
 the garden of God, and paradise,* and is likewise called by man 
 the heavenly paradise. Trees, according to their species, corres- 
 pond to the perceptions and knowledges of good and truth, from 
 which come intelligence and wisdom ; wherefore the ancients, who 
 were in the science of correspondences, celebrated their holy wor- 
 ship in groves ;t and hence it is that, in the Word, mention is so 
 frci|nently made of trees, and that heaven, the church, and man, 
 are coinjiared to them, as to the vine, the olive, the cedar, and 
 otiiers ; whilst the goods which they do are compared to fruits. 
 The food also, which is derived from them, especially that v.hich 
 is produced from the seeds of harvest, corresponds to the afl'ections 
 of good and of truth, by reason that these nourish the spiritual life, 
 as earthly food nourishes the natural life. J Bread, which is thence 
 procured, corre?|)onds to the allection of all good in general, be- 
 cause, above all other thinns, it sustains life, and because by it is 
 understood all food : on account of this correspondence, also, the 
 Lord calls Himself the bread of life; and for the same reason, 
 likewise, bread was in holy use in the Israelitish church, for it was 
 set on a table in the tabernacle, and was called the bread of faces : 
 all the divine worship, likewise, which was celebrated by sacritices 
 
 Thrit a ji.inlon and a paradise from correspondence signify intelligence and 
 wisdom, n. 100, lOS ; from experience, n. 3220. That all things which corres- 
 pond, signify also the same tilings in the Word, n. 2d!)0, 2;)t7, 2'J6\), 2'J<J0, 2<J91, 
 3002, :522"). 
 
 t That trees signify perceptions and knowledges, n. 103, 2Ki3, 2082,2722, 2972, 
 7692. That therefore the ancients celebrated divine worship in groves nnder 
 frees, according to their correspondences, n. 2722, 4.552. Concerning the influx 
 of heaven into the subjects of the vegetable kingdom, as into trees and plants, n 
 3048. 
 
 t That meats from correspondence signify such things as nourish spiritual life, 
 n. 3114, 4459, 4792, 497(5, 5147, 5293, 5340, 5342. .5410, -5426, 5576, 5582, 5588, 
 r,Q:,G, .-/.)].', (r277, 8502, 9003. 
 
04 COjJcERNING HEAVEN AND HELL. 
 
 and burnt-offerings, was called bread : on account of this corres- 
 pondence also, the most holy part of worship in the christian 
 Church is the sacred supper, consisting of bread and wine.* From 
 these few observations may be manilest what is the nature and 
 quality of correspondence. 
 
 1 12. In what manner the conjunction of heaven with the world 
 is effected by correspondences, shall also be briefly declared. The 
 kingdom of the Lord is a kingdom of ends, which are uses; or, 
 what is the same thing, it is a kingdom of uses, which are ends : on 
 this account the universe was so created and formed by the Divine, 
 that uses may every where be clothed with such things as may be 
 instriunental in presenting them in act or in effect, first in heavejj, 
 and next in the world, thus by degrees and successively even to 
 ihe ultimatcs of nature. Hence it is evident, that the correspond- 
 ence of things natural with things spiritual, or of the world with 
 heaven, is effected by uses, and that uses conjoin them ; and that 
 the forms with which uses are clothed, are so far correspondences, 
 and so far conjunctions, as they are forms of uses. In the nature 
 of the world, in its triple kingdom, all things which there exist 
 according to order are forms of uses, or effects formed from Use lor 
 use ; wherefore the things which exist there are correspondences. 
 But with man, so far as he lives according to divine order, thus so 
 far as he is in love to the Lord and in charity towards his neighbor, 
 so far his acts are uses in form, and arc correspondences, by which 
 he is conjoined to heaven : to love the Lord and the neighbour in 
 general, is to perform uses.f Moreover it is to be noted that it is 
 
 ■ That bread signifies all good wliich nourishes the spiritual life of man. n. 
 21 G5, 2177, 3176, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545, 10686. Tliat 
 the bread which was on the table in the tabernacle, had a like signification, n. 
 3478, 9545. That sacrifices in general were called bread, n. 21 ()5. That bread 
 involves all food, n. 2165. Thus that it signifies all food celestial and spiritual, 
 n. 276, 630, 2165, 2177, 3478, 6118, 8410. 
 
 ) That all good hath its delight from uses, and according to uses, and likewise 
 its quality, hence such as the use is, such the good, n. 3049, 4984, 7038. That 
 angelic life consists in the goods of love and of charity, thus in performing uses, 
 n. 453. That nothing is regarded by the Lord, and thence by tiic angels, but 
 nnds which arc uses, appertaining to man, n. 1317, 1645, 5844. That the king- 
 •lorn of the Lord is a kingdom of uses, thus of ends, n. 453, 696, 1103, 3645> 
 4054, 7038. Tiiat to serve the Lord is to perform uses, n. 7038. Tliat all and 
 singular things in man arc formed for use, n. 3565, 4104, 5189, 9297 ; and that 
 ^hoy arc formei from use, thns that use is prior to the organical forms in man 
 
CONCERNING HEAVfeN ANB HELL. 65 
 
 man, l)y [or tliroii<j"!i] wIkhu the nutuial world is conjoined with the 
 si)intuiil, or that hv is the nieihuni ot'conjunctioii ; for in him is the 
 natural world, and likewise the spiritual world, (see al)Ove, n. 57,) 
 •vvhcrrfore so far as man is s|>iritiial, so tar ho is a medium of con- 
 junction, h\it so far as he is nat\iral and not sj)iriluul, so far he is 
 not a medium of eonjuiutioii. .Still without man as a ni< iliuin, di- 
 vine influx into the world continues, and likewise into those thinfrs 
 a})|)('rtaininir to man which are from tJie world, hut not into his ra- 
 tional principle. 
 
 113. As all thinjrs \\lncli are accordinjr to divine order corres- 
 pond to heaven, so all thinirs which are contrary to divine order 
 correspond to hell : the thinfrs which correspond to heaven have all 
 a relation to good and truth, whilst those Avhich correspond to hell 
 have relation to what is evil and false. 
 
 114. Somcthinn; shall now he .«aid concerning the science of cor- 
 respondences, and concerning its use. It was observed above, that 
 the spiritual world, which is heaven, is conjoined to the natural 
 world by correspondences ; hence by correspondences communica- 
 tion w ith heaven is given to man : for the angels of heaven do not 
 think from natural things, as man thinks; wherefore when man is 
 in the science of correspondences, he may be together with the 
 angels as to the thoughts of his mind, and thus be conjoined with 
 them as to his spiritual or internal man. That there might be con- 
 junction of heaven Mith man, tlie Word was written by mere cor- 
 respondences ; for all and singular the things which are contained 
 in the "Word, correspond :* wherefore if man were in the science of 
 correspondences, he would understand the Word as to its spiritual 
 sense, and hence it would be given him to be acquainted with arca- 
 na of Avhich he sees nothing in the sen?;e of the letter : for in the 
 Word there is a literal sense, and tliere is a spiritual sense ; the lit- 
 
 fiy which use is effected, bocauso use is from the influx of the Lord througl^ 
 heaven, n. 4•22^, 4020. That the interiors of man also, wiiich arc of hi^ mind, 
 as he crows up to maturity, arc formed from use and for use, n. 1%4, Ci;15, 9297. 
 Tliat hence man is of sucli a quality as art* the uses appertaining to him, n. 1508, 
 3570, 40r,4, G571, C034, C933, 10Qa4. That uses are the ends, for the sake of 
 which tliey are performed, n. 35C5, 4054, 4104, CtilG. That use is the first and 
 fast, thus the all of man, n. 19G4. 
 
 * That the Word was written by mere correspondences, n. 8015. Tliat by 
 the Word man h.ilh conjunction TvJthheavcB. n 2899, CP43, 9396, 9400, 9101, 
 I037n. 10459. 
 
66 CONCERNING HEAVEN AND HELL. 
 
 eral sense consists of such tbings as are in the world, but the spir- 
 itual sense of such things as are in heaven ; and since the conjunc- 
 tion of heaven with the world is by correspondences, therefore such 
 a Word has been given, the singular things of which, even to an 
 iota, correspond.* 
 
 115. I have been instructed from heaven, that the most ancient 
 people on our earth, who were celestial men, thought from corres- 
 pondences themselves, and that the natural things of the world, 
 which were before their eyes, served them as means of so thinking, 
 and that in consequence of their being of su ch a quality, tlit-y had 
 consociation with the angels, and discoursed with them, and that 
 thus by them heaven was conjoined to the world : it was for this 
 reason that that time was called the golden age, of which al -o it is 
 said by ancient writers, tluit the inhabitants of heaven dwelt with 
 men, and held converse with them as friends with friends. But 
 after that period other men succeeded, who did not think from cor- 
 respondences themselves, but from the science of correspondences, 
 and I was informed that at this time also there was conjunction of 
 heaven with man, but not so intimate : their time is what is called 
 the silver age. Afterwards succeeded those who indeed^ were ac- 
 quainted with correspondences, but did not think from the science 
 of them, by reason that they were in natural good, and not like the 
 former men in spiritual good : the time of these was called the coj)- 
 per age. After the times of these latter, it was told me that man 
 became successively external, and at length corporeal, and that then 
 the science of correspondences was altogether lost, and Avith it the 
 knowledge of heaven, and of most things relating to heaven. It 
 was also from correspondence, that the above ages were jiamcd 
 from gold, silver, and copper, t inasmuch as gold from correspond- 
 ence signifies celestial good, in which the most ancient people 
 were ; but silver, spiritual good, in which the ancients after them 
 were ; and copper, natural good, in which the next posterity were ; 
 
 * Concerning the spiritual sense of the Word, sec a small work on pic White 
 Horse mentioned in the Apocalypse. 
 
 t That gold from correspondence signifies celestial good, n. 113, 1551, 1552, 
 .5058, G914, (i017, 0510, 9874, 9881. That silver signifies spiritual good, or truth 
 from a celestial origin, n. 1551, 1553, 2954. 5(i48. That copper signifies natural 
 good, n. 425, 1551. That iron signifies truth in the ultimate of order, n. 425, 
 42G. 
 
CONCERMNU HEAVEN AND HELL. 67 
 
 but iron, from wliicli the last age was named, signifies har.l tmtli 
 without ffood. 
 
 Concerning the Sin in Heavf.n. 
 
 110. In heaven the sun of the worKl docs not appear, nnr any 
 tliin<; which is from that sun, because every thing of that kind is 
 natural ; for nature commences from that sun, and whatsoever is 
 produced by that sun is called natural : but the spiritual, in which 
 heaven is, is above nature, and altogether distinct from what is 
 natural ; neither do they communicate with each other except by 
 correspondences. What the quality of the distinction is, may be 
 comprehended from what was said above, n. 38, concerjiing de- 
 grees, and what is the quality of their communication, from what 
 was said in the two preceding articles concerning correspondences. 
 
 117. But although in heaven the sun of the world does not ap- 
 pear, nor anv thing which is from that sun, still there is a sun there, 
 together with light and heat, as also all things which are in the 
 world, and innumerable things besides, but not from a similar ori- 
 gin ; for the things which arc in heaven are spiritual, and the 
 thinfs which are in the world are natural. The sun of heaven is 
 the Lord, the light there is divine truth, and the heat there is divine 
 good, which proceed from the Lord as a sun; from that origin are 
 all things which exist and appear in the heavens : but concerning 
 light and heat, and concerning those things which thence exist in 
 heaven, more will be said in the following articles ; at present we 
 shall speak only of the sun there. The reason why the Lord ap- 
 pears in heaven as a sun, is, because divine love is the that from 
 which all spiritual things exist, and, by means of the sun of the 
 world, all natural things : it is that love which shines as a sun. 
 
 118. That the Lord actually appears in heaven as a sun, has not 
 only been told me by the angels, but has also been given me occa- 
 sionally to see ; wherefore what I have heard and seen concerning 
 the Lord as a sun, I will here briefly describe. The Lord appears 
 as a sun, not in heaven, but on high above the heavens ; nor does 
 He appear above the head, or in the zenith, but before the faces of 
 the angels, in a middle altitude. Me a])pears in two places, in one 
 before the right eye, in another before the left eye, at a considera- 
 
^ 
 
 CONCEnMNCi IlEAVlilV AM) HELI,. 
 
 blc distance : bclbre the right eye He appears altvogetlier as a s^uh, 
 fiery and of similar magnitude with the sun ol' the world; but be- 
 fore tJie left eye He does not appear as a sun, but as a moon, of 
 similar brightness, but more glittering, and of similar magnitude, 
 with the moon of our earth; but the former appears encompassed 
 with several as it Avere lesser moons, each of which in like manner 
 is bright and glittering. The reason why the Lord appears in two 
 places with such difference, is, because he appears to every one ac- 
 cording to the quality of the reception of Him, and therefore in 
 one way to those who receive Him in the good of love, and in an- 
 other way to those who receive Him in the good of faith : to those 
 who receive Him in the good of love, He appears as a sun, fiery 
 and flaming according to reception ; these are in His celestial 
 kingdom ; but to those, who receive Him in the good of faith, He 
 appears as a moon, bright and glittering according to reception ; 
 these are in His spiritual kingdom :* the reason is, because the 
 good of love corresponds to fire, whence fire, in the spiritual sense, 
 is love, and the good of faith corresponds to hght, and also light, 
 in the spiritual sense, is faith. t The reason why He appears be- 
 fore the eyes is, because the interiors, which are of 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 things which 
 
 * That the Loi\l appears in heaven as a sun, and tliat He is tlic sun of heav- 
 en, n. 107,3, 3tt3(>, ;5Gi3, 40G0. That the Lord appears to those wlio are in the 
 celestial kinirdom, wlicre love to Jiiin is the riding love, as a sun, and to those 
 who arc in the spiritual kingdom, wliori' rharity towards the neighbour and faith 
 rule, as a moon, n. 1521, M^D. ir>30, l^^l, 1837, 4G!)(). That the Lord as a sun 
 appears at a middle altitude before the right eye, and as a moon before the lefi 
 eye, n. 1053, 1521, 1529, 1530, 1531, 3(;3(), 3(313, 4321, 5007, 7078, 7083, 7173, 
 7270, 8812, 10809. That the Lord hath been seen as a sun and as a moon by 
 mc, n. 1531, 7173. That the Divine Itself of the Lord is far above His Divine 
 in heaven, n. 7270, 8760. 
 
 t That fire in the Word signifies love in each sense, n. 934, 4906, 5215. That 
 sacred or heavenly fire signifies divine love, n. 034, G314, 0832. That infernal 
 fire signifies the love of self and of the world, and every concupiscence which is 
 of those loves, n. 1861, 5071, C314, 6832, 7575, 10747. That love is the fire of 
 life, and that life itself is actually thence derived, n. 4096, .5071, 6032, 6314. 
 That litrht signifies the truth of taith, n. 3395, 3485, 3636, 3643, 3993, 4302, 4413, 
 4415, 9548, 9084. 
 
 t That the sight of the left eye, corresponds to the truths of faith, and that the 
 sight of the right eye corresponds to their goods, ji. 4410, 6923. 
 
CONCERNING HEAVEN AND HELL. G9 
 
 arr rni thr ri<;lit side ap|)crtnininff to an anir'^Ii and likcwitiO lo n 
 nmii, correspond to good from which trutli is derived, and those 
 thing's which are on the left side correspond to truth which is de- 
 rived from good :* tlie good of faith, in its essence, is truth derivc<t 
 from good. 
 
 119. Hence it is that, in the Word, the Lord, as to love, is com- 
 pared to the sun, and as to faith to tlic moon ; and hkcwisc that 
 love from the Lord to the Lord is signified by the sun, and faith 
 from the Lord in the Lord is vsignified by the moon ; as in the fol- 
 lowing passages : " The light of the moon shall be as the light of the 
 sun, but the light of the sun shall be seven-fold, as the light of seven 
 days,'''' Isaiah xxx. 2G : " I will cover, when I shall extinguish thee, 
 the heavens, and I will darken the stars ; I will cover the sun with a 
 cloud, and the moon shall not make her light to shine ; all the lumina- 
 ries of light in the heavens I icill darken over thee, and I will give 
 darhicss upon thy land,'''' Ezekiel xxxii. 7, 8 : " / will darken the 
 sun in his rising, and the moon shall not make her light to shine,^"" 
 Isaiah xiii. 10 : " The sun and the moon shall be darkened, and the 
 stars shall withdraw their splendour; 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 hairy sackcloth, and the moon became as 
 blood, and the stars fell to the earth," Rev. vi. 12: ^^Immediately 
 after the affliction of those days the sun shall be obscured, and the 
 moon shall not give her light, and the stars shall fall from heaven,^' 
 Matt. xxiv. 29: and elsewhere. In the above passages by the sun 
 is signified love, and by the moon faith, and by stars the knowl- 
 edges of good and truth, t which are said to be darkened, to lose 
 their light, and to fall from heaven, when they no longer are. That 
 the Lord appears as a sun in heaven, is also manifest from His 
 transformation before Peter, James, and John, in that " His face 
 shone as the sim," Matt. xvii. 2 : the Lord w^as thus seen by the dis- 
 ciples when they were withdrawn from the body, and were in the 
 light of heaven. Hence it was that the ancients, with whom the 
 church was representative, in the act of divine worslxip turned their 
 
 * That the things which arc on man's right side have reference to good from 
 which truth is derived, and that the tilings on the left side have reference to 
 truth derived from good, n. 9405, 9004. 
 
 t Tliat constellations and stare, in the Word, signify the knowledges of good 
 and truth, u. 2495, 2849, 4G97. 
 
 10 
 
fO CONCERNING HEAVEN AND HELX. 
 
 feces towards the sun in the east, and from them is derived the 
 custom of giving a hke aspect to buildings set apart for divine 
 worship. 
 
 120. The very ardent degree and quahty of the divine love may 
 be manifest from comparison with the sun of the world, than which 
 nevertheless, if you are disposed to believe it, it is much more ar- 
 dent : wherefore the Lord as a sun does not flow-in immediately 
 into the heavens, but the ardency of His love is tempered in the 
 way by degrees : the temperatures appear as radiant belts about 
 the sun : moreover the angels are veiled in a thin suitable cloud, 
 lest they should sufter injury from the influx :* the heavens there- 
 fore are distant according to reception ; the superior heavens, in- 
 .asmuch as they are in the good of love, are nearest to the Lord as 
 a sun ; but the inferior heavens, inasmuch as they are in the good 
 of faith, are more remote from Him ; whilst they who are in no 
 good, as is the case with the infernals, are most remote, and re- 
 mote in proportion as they are in opposition against good.f 
 
 12L But when the Lord appears in heaven, as is frequently the 
 Case, He does not appear encompassed with the sun, but in an an- 
 gelic form, being distinguished from the angels by the Divine trans- 
 lucent from His face ; for He is not there in person, since the 
 Lord in person is constantly encompassed with the sun, but He is 
 there in presence by aspect : for it is a common thing in heaven for 
 the inhabitants to appear as present in the place where the aspect 
 is fixed or terminates, although it is very far from the place where 
 they actually are ; this presence is called the presence of the inter- 
 
 * The quality and degree of the divine love of the Lord illustrated by com- 
 parison with the fire of the sun of the world, n. 0834, G844, 6849. That the 
 divine love of the Lord is love towards all the human race to save them, n. 1820, 
 1865, 2253, 6872. That the love proximately proceeding from the fire of the 
 Lord's love doth not enter heaven, but that it appears around the sun as radiant 
 belts, n. 7270. That the angels also are veiled with a thin corresponding cloud, 
 lest they should sufler injury from the influx of burning love, n. 684!). 
 
 t That the presence of the Lord witli tiie angels is according to the reception 
 of the good of love and of faith from Him, n. 904, 4198, 4320, 6280, 6832, 7042, 
 8819, 9680, 9682, 9683, 10106, 10811. Tliat the Lord appears to every one ac- 
 cording to His quality, n, 1861, 2235, 4198, 4206. That the hells are removed 
 from the heavens in consequence of not being able to bear the presence of di- 
 vine love from the Lord, n. 4299, 7519, 7738, 7989, 8157, 8266, 9727. Tiiat 
 hence the hells are most remote from the heavens, and that this remoteness is a 
 great gulf, u. 9346, 10187. 
 
k^NCERMNO HEAVEN AND HELL. TF 
 
 Btil ^iplit, of uliich wo shall speak in tlie followiiifr pnircs. The 
 Loril lias also hccn sfcii ity nie out of the sum hi an angelic form u. 
 little beneath the sun on hiifli ; and likewise near at hand in a sim- 
 ilar form, with a hnid ((Mintennnce ; once also in the midst of an- 
 irels as a tiaminj; hcain. 
 
 122. The sun of the world appears to the angels as somewhat of 
 thick darkness opposite to the sun of heaven, and the moon as 
 somewhat dark opposite to the moon of heaven, and this constant- 
 ly : tlie reason is, because the fiery of the world corresponds to the 
 love-ofself, and the luminous thence derived corrc3jx)nds to the 
 false grounded in that love ; and the love of self is altogether op- 
 posite to divine love, and the false grounded in that love is altogeth- 
 er opposite to divine truth ; and what is opposite to divine love and 
 divine truth, is thick darkness to the angels. Hence it is, that to 
 adore the sun of the world and the moon, and to bow down to 
 them, signifies, in the Word, to love self and the falses grounded in 
 the love of self; and that persons of this description were to be cut 
 oft", see Deut. iv. 19; chap, xviii. 3, 4, 5 ; Jer. viii. 1, 2; Ezek. 
 viii. 15, 16, 18 ; Rev. xvi. 8 ; Matt. xiii. 6.* 
 
 123. Inasmuch as the Lord appears in heaven as a sun from the 
 divine love which is in Him and from Him, therefore, also, all who 
 are in the heavens turn themselves constantly to Him, they who 
 are in the celestial kingdom turning themselves to Him as a sun, 
 and they who are in the spiritual kingdom turning themselves to 
 Him as a moon ; but they, w ho are in Hell turn themselves to the 
 thick darkness and dark which are in opposition, thus backward 
 from the Lord, by reason that all who are in the hells are in th» 
 love of self and of the world, thus opposed to the Lord : they who 
 turn themselves to the thick darkness which is in the place of the 
 sun of the world, are in the hells to the back, and are called genii; 
 but they who turn themselves to the dark which is in the place of 
 the moon, are in the hells in front, and are called sj)irits : hence it 
 is that they who are in the hells are said to be in darkness, and they 
 
 * That the sun of the world doth not appear to the angels, but in its place 
 >K)mcwhat darkish to the back opposite to the sun of heaven or the Lord, n. 
 7078, 9755. That sun in the opposite sense signifies the love of self n. 2441. 
 In which sense by adoring the sun is signified to adore those things which aro 
 contrary to heavenly love, or to the Lord, n. 2441, 10584. That to thoso whfv 
 are within the hells, the «iin of heaven is thick darkness, n. 2141. 
 
7'2 CONCERNING HEAVEN ANU HELL. 
 
 who arc in the heavens, in hght : darkness signifies the false 
 grounded in evil, and hght the truth grounded in good. The rea- 
 son why they so turn themselves, is, because all in the other life 
 look to those things which have rule in their interiors, thus to 
 their loves, and the interiors make the face of an angel and spirit ; 
 and in the spiritual world there are not determinate quarters, as 
 in the natural world, but the face is what determines them. A 
 man, also, as to his spirit, turns himself in like manner, backward 
 from the Lord, if he be in the love of self and of the world, and 
 to Him, if he be in love to Him and towards the neighbour; but 
 man is ignorant of this, because he is in the natural world, where 
 the quarters are determined according to the rising and setting of 
 the sun. This subject however, as being of difficult apprehension 
 by man, shall be illustrated in what follows, where the quarters, 
 space, and time, in heaven, will be treated of. 
 
 124. Inasmuch as the Lord is the sun of heaven, and all things 
 which are derived from Him have respect to Him, therefore also 
 He is the common center, from which is all direction and deter- 
 mination :* and therefore all things which are beneath, both those 
 which are in the heavens and those which are in the earths, arc in 
 His presence and under His auspices. 
 
 125. From these considerations may now be seen in a clearer 
 hght what was said and shown in the preceding articles concerning 
 the Lord, viz. That He is the God of heaven, n. 2 to 6. That His 
 divine makes heaven, n. 7 to 12 : l^hat the Divine of the Lord in 
 heaven is love to Him, and charity toioards the neighbour, n. 13 to 19 : 
 TJiat there is a correspondence of all things of the loorldioith heaven, 
 and by heaven with the Lord, n. 87 to 115 : also that iho sun of the 
 world and moon correspond, n. 105. 
 
 Concerning Light and Heat in Heaven. 
 
 126. That there is light in the heavens cannot be comprehended 
 by those who think only from nature ; when yet in the heavens the 
 light is so great, as to exceed by many degrees the mid-day light in 
 the world ; it has been often seen by me, even in the time of even- 
 
 * That the Lord is the common center, lo wliich all things of heaven turn 
 themeelvcp, n. 3G33. 
 
fONCr.RMNG ITV.WEN \VT> UF.I.l., < :{ 
 
 iiig Jiiul of niffht : at first 1 woiulcred, wlu.'ii I hoard tlio angels 
 say, tliut tlie lig'it of tlu; world is scarce uiiy tliinji hut shade in re- 
 spect to the light of heaven, hut after having seen the latter, I can 
 testify that it is so; its hrightiiess and its splendour are such as 
 cannot he described. The things which were seen by me in the 
 heavens, were seen by me in that liglit, thus more clearly and dis- 
 tinctly than the things which are in the world. 
 
 127. The light of heaven is not natural, like the light of the 
 world, but is sjtiritual, for it is from tlic Lord as a sun, and the sun 
 is divine love, as w as shown in the foregoing article. >V hat pro- 
 ceeds from the Lord as a sun, in the heavens is called divine truth, 
 yet in its essence it is divine good united to divine truth : hence the 
 ungels have ligiit and heat, light from the divine truth, and heat 
 from the divine good. From this consideration it may be manifest, 
 that the light of heaven, as being from such an origin, is spiritual 
 and not natural ; in like manner the heat.* 
 
 128. The reason why divine truth is light to the angels, is, be- 
 cause the angels arc spiritual, and not natural, and the spiritual 
 see from their own sun, and the natural from theirs ; and divine 
 truth is that from which the angels have understanding, and under- 
 standing is their internal sight, which flows-in into their external 
 sight, and produces it ; hence the things which ai)pear in heaven 
 from the Lord as a sun, appear in light. t Inasmuch as hence is 
 the origin of light in heaven, therefore it varies there according to 
 the reception of divine truth from the Lord, or, what is the same 
 thing, according to the intelJigence and wisdom in which the angels 
 are: it is therefore ditterent in the celestial kingdom from what it 
 is in the spiritual kingdom, and diflerent in each society : the light 
 in the celestial kingdom appears flaming, because the angels of 
 that kingdom receive light from the Lord as a sun ; but the light in 
 the spiritual kingdom is bright, because the angels of that kingdom 
 receive light from the Lord as a moon, (see above, n. 118). The 
 light also is not alike in one society as in another ; it diflcrs also in 
 
 * That all light in the heavens is from the Lord as a sun, n. 1053, 1521, 3195, 
 3341,3630,3643,4415,9548,9(384, 10800. That the divine truth proceeding 
 from the Lord appears in heaven as light, and presents all the light of heaven, n. 
 3195, 32-22, 5400, 8044, 9399, 9548, 9684. 
 
 t That the light of heaven illuminates both the sight and the understanding of 
 angels and spirits, n. 277C, 3139. 
 
74 CONCKRNrNG ni.AVF.N AND HEtL. 
 
 each society, tliosc wljo are in the midst of the society Feeing ii» 
 greater hght, and those who are round about being in less hght, 
 (see n. 43). In a word, in the same degree in vvliich the angels 
 arc receptions of divine truth, that is, are in intclhgence and wis- 
 dom from the Lord, tiiey have hght :* the angels of heaven are hence 
 called angels of light. 
 
 129. Inasmuch as the Lord in the heavens is divine truth, and 
 divine truth is light there, therefore the Lord in the Word is called 
 light, in like manner every truth which is from Him, as in thesg 
 following passages : " Jesus said, I am the light of the ivorld ; he 
 who followeth Me shall not inalk in darkness, hut shall have the light 
 of life,'''' John viii. 12 ; " So long as I am in the uwi'ld, I am the 
 light of the world,'''' John ix. 15 : '■'■Jesus said, yet a little while the 
 light is with ■you, walk while ye have the light, lest darkness seize 
 upon you : whilst ye have the light, believe in the light, that ye may 
 be the sons of the light, I am come a light into the toorld, that icho- 
 soever helieveth in Me may not abide in darkness, John xii. 35, 36, 
 40 : " Light is come into the world, but men loved darkness rather 
 than light,'''' John iii. 19 : John said concerning the Lord, " This 
 is the true light, which cnlighteneth every Jtian,^'' John i. 4, 9 : " The 
 people tvhich sittcth in darkness shall sec great light, and to them who. 
 sat in the shadow of death, light is arisen,'''' Matt. iv. IG : " / will 
 give thee for a covenant to the people, for a light of the nations,''^ 
 Isaiah xlii. 6 : " / have set thee for a light of the nations, that thou 
 mayest be My salvation even to the extremity of the earth,'''' Isaiah 
 xlix. 6 : " The nations which are p)rcscrved shall tvalk to His light,''^ 
 Rev. xxi. 24 : " Send Thy light and Thy truth, they shall lead me,'''' 
 Psalm xliii. 3. In these and in other passages the Lord is called 
 light from the divine truth whicliis from Him ; in like manner truth 
 itself is called light. Inasmuch as from the Lord as a sun there is 
 light in the heavens, therefore, when He was transformed before 
 Peter, James, and John, " His face appeared as a sun, and His 
 raiment as light, glittering and bright as snow , such a^ ■no fuller on 
 earth can whiten," Mark ix. 3 : Matt. xvii. 2 : the reason why the 
 
 * That light in heaven is according to the intelligence and wisdom of the an- 
 gels, n. 1524, 1529, 1530, 3339. That the diftVrenccs of light in the heavens are 
 as many as are the angelic societies, since perpetual varieties as to good and 
 truth, thus to wisdom and intelligence, arc in the heavens, n- G84, G90, 3241, 
 3744, 3745, 4414, 5598,. 7230, 7833,. 783(3. 
 
fOXCERNING HKAVEN' AND UHLI.. /.> 
 
 Lord's raimonl so appeared was, liecauso it represented the divine 
 trulli wliicli is from Him in the heavens; garments, in tlie Word, 
 also signify truths;* whence it is said, in David, '■' Jthucah, Thou 
 ifothcit T/ii/^i/f irith fiir/it as with a irarmrnt,''^ Psahn civ. 2. 
 
 I'iO. Tliat the hght in the lieavens is si)iritual, and that tliat 
 light is divine truth, may also be concluded from this consideration, 
 that man likewise has spiritual light, and that from that light he 
 has illustration so far as he is in intelligence and wisdom from di- 
 vine truth : the sjtiritual light of man is the light of his understand- 
 ing-, the objects of whi<'h are truths, which he arranges analytically 
 hito orders, forms into reasons, anc' from them makes conr^lusions 
 in a series.t The natural man is not a\>are that it is real light by 
 virtue of which the understanding sees such things, because the 
 mitural man does not see that light with his eyes, neither does he 
 apperceive it in thought ; nevertheless many are acquainted with it, 
 and alt'o distinguish it from the natural light in which they are who 
 think naturally and not spiritually : they think naturally who look 
 only into the world, and attribute all things to nature ; but they 
 think spiritually who look to heaven, and attribute all things to the 
 Divine. That the light which enlightens the mind is true light, 
 quite distinct from the light which is called natural lumen, has been 
 frequently given me to perceive, and likewise to see ; I have been 
 elevated into that light interiorly by degrees, and as I have been 
 elevated my und(>rstandiiig was eidightened, till at length I per- 
 ceived what 1 did not perceive before, and finally such things as 1 
 could riot even comprehend from natural lumen ; I was occasion- 
 
 ' That garments in the Word sijrnify truths, because they invest good, ii. 
 1073, 257(j, G248, 5319, 51)54, 9'21(i, 9952, 1053G. Tliat the garments of the 
 Lord, when He was transformed, signified diviuc truth proceeding from His di 
 vine love, n. 9212, 921G. 
 
 f That the light of heaven illHininates tlie understanding of man, and that on 
 thisacconnt man is rational, n. 1524, 3138, 31G7, 4408, 6G08, 8707, 912G, 9399,, 
 105G9. That the understanding is enlightened, because it is recipient of truth, 
 6222, 6C08, 10G59. That the understanding is enlightened so far as man re- 
 ceives truth in good from the Lord, n. 3G19. Tliat tiie understanding is of sucli 
 a quality as the truths derived from good are, from which it is formed, n. 100G4 
 That the understanding hath light from heaven, as the siglit hath light from the 
 world, n. 1524, 5114, GG08, 9128. That the light of heaven from the Lord i* 
 always present with man, but that it flovvs-in only so far as man is in truth de- 
 rived from good, n. 40G0, 4213. 
 
7G CONCEUNING HEAVEN AXD HELL. 
 
 ally indigiianl at their not being comprehended, when yet they 
 were clearly and perspicuously perceived in heavenly light.* In- 
 asmuch as the understanding has light, therefore the like is assert- 
 ed concerning it as concerning the eye, as that it sees and is in 
 light, when it perceives, aud that it is dark and in the shade, when 
 it does not perceive ; besides several similar expressions. 
 
 131. Inasmuch as the light of heaven is divine truth, therefore 
 also that light is divine wisdom and intelligence ; hence the same 
 thing is understood by being elevated into the light of heaven, 
 as by being elevated into intelligence and wisdom, and being 
 enlightened ; wherefore the light appertaining to the angels is 
 altogether in the same degree with their intelligence and wisdom. 
 Since the light of heaven is divine wisdom, therefore all are 
 known as to their quality in the light of heaven, the interiors of 
 every one being there made manifest in the face, altogether accord- 
 ing to their quality, nor is the smallest thing concealed : the inte- 
 rior angels also love that all things appertaining to them may be 
 manifested, inasmuch as they will nothing but what is good: it is 
 otherwise with those who are beneath heaven, and do not will what 
 is good, wherefore they arc exceedingly afraid lest they should be 
 viewed in the light of heaven : and what is wonderful, they wha 
 are in hell appear amongst each other as men, but in the light of 
 heaven as monsters with horrible countenances and horrible bodies, 
 altogether in the form of their own evil.t In like manner man ap- 
 pears as to his spirit, when he is viewed by the angels ; if he be a 
 good man he appears beautiful according to his good, if an evil 
 man, as a monster, deformed according to his evil. Hence it is 
 evident that all things are manifested in the light of heaven : they 
 are manifested, because the hght of heaven is divine truth. 
 
 132. Inasmuch as divine truth is light in the heavens, therefore 
 all truths, wheresoever they arc, Avhether within an angel or out 
 of him, also whether within the heavens or out of them, are lucid : 
 
 * That man, when he is clevathii? from llie sensual principle, comes into a 
 milder lumen, and at length into celestial light, n. G313, G315, 9407. That thera 
 is an actual elevation into the light of heaven, when man is elevated into in- 
 telligence, n. 3190. How great a ligiit hath been perceived, when I have been 
 withdrtiwn from worldly ideas, n. ir)2G, 0G08. 
 
 t That they who arc in the hells, in their own lumen, which is a lumen ap 
 from lighted coals, appear to themselves as men, but in the light of heaven aS 
 monsters, n. 4532, 4533, 4674, 5057, 5058, 6605, 6C2C. 
 
noVCERNING nfe.WF.N AND HEM.. 9'? 
 
 jci truths out ofihc heavens are not hicul hke truths witliin the 
 heavens ; truths out of the heavens liave a roUl lucidity, like snow 
 without heat, inasiuueh as tiiey »lo not derive their essence from 
 •rood like truths within tlu' heavens; wlierefore also that cold 
 lif^ht, when the light of heaven falls upon it, disappears, and if 
 evil l)c iniderneath, it is turned into darkness : this 1 have occa- 
 sionally seen, aiul several other reniarkahle things concerning lu- 
 cent truths which are here passed l)y. 
 
 133. Something shall now be said concerning the heat of heaven : 
 the heat of heaven in its essence is love, and proceeds from the 
 Lord as a sun, which sim, as may he seen in the preceding article, 
 is divine love in the Lord and from the Lord : hence it is evident 
 that the heat of heaven is equally spiritual as the light of heaven, 
 l>ecause it is from the same origin.* There are two things which 
 proceed from the Lord as a sun, divine truth and divine good ; di- 
 vine truth is presented in the heavens as Hght, and divine good as 
 heat ; hut divine truth" and divine good are so united, that they are 
 not two, but one ; nevertheless they are separated with the angels, 
 for there are angels who receive the divine good more than 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 celestial kingdom of the Lord, and they who receive more of 
 the divine truth are in the Lord's spiritual kingdom ; the most per- 
 I'ect angels are those who receive each principle in a like degree. 
 
 134. The heat of heaven, like the light of heaven, is every where 
 various, being of one degree and quality in the celestial kingdom, 
 of another in the spiritual kingdom, and likewise of another in 
 every society there ; for it differs, not only in degree, but also in 
 quality : it is more intense and pure in the Lord's celestial king- 
 dom, because the angels of that kingdom are more receptive of 
 the divijie good ; it is less intense and pure in the Lord's spiritual 
 Ivingdom, because the angels of that kingdom are more receptive of 
 divine truth ; in every society also it differs according to reception, 
 There is also heat in the hells, but it is unclean hcat.t The heat 
 
 * That thcTc are two origins of lieat, and likewise two origins of iigiit, viz. 
 the sun of the world and the sun of heaven, n. 3338, 5215, 7324. Tliat heat 
 from the Lord as a sun is the affection wlii( li is of love, n. 363G, 3G43. Hence 
 that spiritual heat is in its essence love, n. 2110, 3338, 3339, 6314. 
 
 ' That in tiic keils there is heat, hut unclean, n. 1773, 2757, 3340. And thai 
 
 11 
 
% 
 
 (ONCKUNING HEAVEN AND HELL. 
 
 lu heaven is what is meant by sacred and celestial lire, and tlio 
 lieat of hell is what is meant by profane and infernal fire ; and by 
 each is understood love, by celestial fire love to the Lord and love 
 towards the neighbour, and every aftection which is of those loves, 
 and by infernal fire the love of self and the love of the world, and 
 every concupiscence which is of those loves. That love is heat from 
 a spiritual origin, is evident from man's growing warm according to 
 love, for in proportion to its quantity and quality he is enflamed and 
 heated, and when it is assaulted, his heat is manifested : hence also 
 it is usual to speak of a man being enflamed, being heated, burning, 
 boiling, and being on fire, in reference to the aftections which are of 
 the love of good, and also to the concupiscences which are of th6 
 love of evil. 
 
 135. The reason why love proceeding from the Lord as a sun is 
 felt in heaven as heat, is, because the interiors of the angels are in 
 love, by virtue of the divine good which is from the Lord, whence 
 the exteriors, which are thence warmed, are in heat : from this 
 circumstance it is, that in heaven heat and love so mutually cor- 
 respond to each other, that every one there is in heat according to 
 the quality of his love, agreeably to what was just now said. The 
 heat of the world does not at all enter the heavens, because it is 
 grosser, and natural and not spiritual. But it is otherwise with 
 men, because men are both in the spiritual world and in the natural 
 world ; they are therefore heated as to their spirit altogether ac- 
 cording to their loves, but as to the body they are heated from 
 both, as well from the heat of their spirit as from the heat of the 
 world ; the former flows-in into the latter. The nature and quali- 
 ty of the correspondence of each heat may be manifest from ani- 
 mals, in that their loves, the principal of which is the love of con- 
 tinuing their species by procreation, burst forth and operate ac- 
 cording to the presence and aftlux of heat from the sun of the 
 world, which heat prevails only in the time of spring and summer. 
 They are very greatly deceived, who believe that the influx of the 
 heat of the world excites loves, for natural influx into what is 
 spiritual does not exist, but spiritual into what is natural ; the lat- 
 ter influx being from divine order, but the former contrary to divine 
 order.* 
 
 flie odour thence arising is like an odour from dunj^ and excrement in the world, 
 
 and in the worst hells is as it were cadaverous, n. 814, 815, 817, 943, 944, 5394. 
 
 ' That there is spiritual inf.ux, and not phjsical, thus that there is influ.^ 
 
reNCERNINC IIF.AVF.N AND IIKLI.. 7M 
 
 i'Mi. AnjTcls, like mrii, liavo uii(lf'r>laiiiliii{; and will ; tlic li<:li: 
 .jI' Jiravtii makes the life of tlicir uiulcrslMiidiii^', lte(:ui.>;c tlio liirlil 
 oi' licavcn is (liviiii- truth, and lioiicc divine >\isd(»iii ; aufl the Jieal 
 of lieavcn makes tin- life of their will, ijocatisc the Jirat of lieaveii 
 is divine j^ood, and heneo divine love : the very essential life of the 
 angels is from heat, hut not from li^ht, only so far as heat is in it : 
 that life is from heat is evident, for on the removal of heat life per- 
 ishes : the case is similar in regard to faith without love, or to truth 
 without good, for truth which is said to be of faith is light, and good 
 w hich is of love is heat.* These things appear more evidently front 
 the heat and light of the world, to which the heat and light of heaven 
 correspond ; from the heat of the world conjoined to light all things 
 on the earth arc vivified and flourish, and this conjunction has place 
 in the seasons of spring and summer; but from light separate from 
 heat nothing is vivified and flourishes, but all things are torpid and 
 rlie ; those are not conjoined in the time of winter, at Avhich time 
 heat is absent, and light continues : from this correspondence, 
 heaven is called paradise, inasmuch as truth is there conjoined to 
 good, or faith to love, as light to heat in the season of spring on 
 earth. From these considerations the truth is now more clearly 
 manifested, which was treated of above in its proper article, n. 13 
 to 10, viz. that the Divine of the Lord in heaven is love to Him onci 
 charity towards the neighbour. 
 
 137. It is said in John, " //« the beginning was the Word^ and 
 the Word was tcitJi God^ and God teas the Word: all things were 
 made by Him, and without Him was not any thing made which 7cias 
 made. In Him was life, and the life teas the light of men. He was 
 in the world and the icortd was made by Him. And the Word icas 
 made fiesh and dtcelt amongst us, and we saw His glory, ^^ i. 1, 3, 4, 
 
 iVom tlie spiritual world into the natural, and not from the natural into the spir- 
 itual, n. 3219, 5119, 5259, 5427, 542S, 5477, G322, 9110, 9111. 
 
 * That truths without good arc not in themselves truths, because they liavc 
 not life, for truths have all their life from good, n. 9()03. Thus that they arc as 
 a body without a soul, n. 3180, 9454. That truths without good aro not accejit- 
 cd of the Lord, n. 4308. What is the quality of truth without good, thus what 
 is the quality of faith without love, and what the (pjality of truth derived from 
 good, or the quality of faith derived from love, n. 1949, 1950, 1951, 1904, 5830, 
 .5951. That it comes to the same thing whether we speak of truth or faith, 
 and of good or love, inasmuch as truth is of faith and good is of love, n. 2b39, 
 1.^.'.:'.. 4997, 7178, 7G23 7024, 10307. 
 
80 CONCERNING HEAVEN AND HELL. 
 
 10, 14 : that it is the Lord who is understood by the Word, is evi- 
 dent, lor it is said that tlie Word was made flesh : but what is spe- 
 cifically meant by the Word, has not as yet been known, therefore 
 it shall be mentioned : the Word in the above passage is divine 
 truth, which is in the Lord and from the Lord,* wherefore it is 
 there also called light, and that this is divine truth, has been shown 
 in the former part of this article : that by divine truth all things 
 were made and created, shall now l)e explained. In heaven divine 
 truth has all power, and without it there is absolutely no power :t 
 all the angels, from divine truth, are called })owers, and hkewise 
 are powers so far as they are receptions or receptacles of it ; by it 
 they prevail over the hells, and over all who put themselves in op- 
 position ; a thousand enemies are not there able to sustain one ray 
 of the light of heaven, which is divine truth: inasmuch as the an- 
 gels are angels by virtue of the reception of divine truth, it follows 
 that the Avhole heaven is from no other source, for heaven consists 
 of the angels. That the divine truth has in it so great power, 
 cannot be believed by those who have no other idea of truth than 
 as of thought or of discourse, in which there is no power in them- 
 selves, only so far as others act from obedience ; but divine truth 
 has in it power in itself, and a power of such a nature, that by it 
 heaven was created, and also the world, with all things that are 
 contained in them. That divine truth has in it such power, may be 
 illustrated by two comparisons, viz. by the power of truth and good 
 in man, and by the power of light and heat from the sun in the 
 world. Bi/ the poicer of truth and good in man : for all things 
 whatsoever which a man acts, he acts from understanding and 
 will ; from will he acts by good, and from understanding by truth ; 
 for all things which are in the will have reference to good, and all 
 
 * That word, in the Sacred Scripture, signifies various things, viz. discourse, 
 the thouglit of the mind, every tiling vvliich really exists, also somotiiing, and in 
 the supreme sense the divine truth, and the Lord, n. 9987. That word signifies 
 divine truth, n. 2803, 2884, 4692, 5075, 5272, 7830, 9987. That word signifies 
 the Lord, n. 2533, 2859. 
 
 t That it is the divine truth proceeding from the Lord which hath all power, n. 
 6948, 8200. That all power in heaven is of truth derived from good, n. 3091, 
 3563, 6344, 6-113, 8304, 9643, 10019, 10182. That the angels are called powers, 
 and that they likewise are powers, by virtue of the reception of divine trutii 
 from the Lord, n. 9639. That the angels are recipients of divine truth from tJio 
 Lord, and that on this account they are frequently in the Word called gods, n- 
 vJ295, 4402, 6301, 8192, 9398. 
 
CONCERNING IIKAVEN AND HELL. 81 
 
 lliiiigs which arc in tlie uiulcrstiuiiling have reference to triitli;*^ 
 ft-(»iii tliose principles thcrdoro man puts tiie whoh- Imdy in action^ 
 Mtid a tliousaiul things in the body rush spontaneously toir«'tlicr at 
 their nod ami pleasure : Jience it is evident that the wliole Itody is 
 funned for acts of coin))hanre with <^ood and truth, conseiiuently 
 from jrood and truth, liy t/ir poircr of heat and light from the nun 
 in the world : all thinj^s which grow in the world, as trees, crops of 
 corn, flowers, grasses, fruits, and seeds, exist from no other source 
 than by the heat and light of the sun, whence it is evident what a 
 power of production is in those principles : what then n.u>t be the 
 case with divine light, which is divine truth, and with divine heat, 
 which is divine good, which principles, as giving birth to the exist- 
 ence of heaven, give birth also to the existence of the world, for 
 the world exists by [or through] heaven, as has been shown in the 
 preceding pages ! From these considerations it may be manifest 
 in what manner it is to be understood, that by the Word all things 
 were made, and that without it was not any thing made which was 
 made, and that also the world was made by Ilim, viz. by divine 
 truth from the Lord.t Hence also it is that in the book (tf creation 
 mention is first made of light, and afterwards of those things which 
 are from the hght. Gen. i. 3, 4. And lience likewise it is, that all 
 things in the universe, both in heaven and in the world, have refer- 
 ence to good and truth, and to their conjunction, that they may be 
 any thing. 
 
 139.| It is to be noted, that the divine good and divine truth 
 which are from the Lord as a sun in the heavens, are not in the 
 Lord, but from the Lord ; in the Lord there is only divine love, 
 which is the esse from which those things exist : to exist from an 
 esse is understood by proceeding. This likewise may be illus- 
 
 * That the understanding is recipient of truth, and the will recipient of good, 
 n. 3C'i3, G12.'>, 7303, 9300, 9930. That therefore all tliinps whirh are in tho 
 undcrstandirij; have reference to truths, whether they he triiths or man only be- 
 lieves them to be truths, and tliat all thinjrs which are in the will have refercnco 
 to goods in like manner, n. 803, 10122. 
 
 f That the divine truth proceeding from the Lord is the only real [thing or 
 jirinciple], n. G880, 7004, 8200. That by divine truth all things were made and 
 created, n.2803, 2884, 5272, 78:^'>. 
 
 { The preceding paragraph is numbered 137 and this 139, the number 138 
 being omitted. The error exists in the original, and is here noticed lest tho 
 reader should suppose a paragraph to havo bccD accidentally overlooked in the 
 trapslation. 
 
82 CONCEnNINO HF.AVEN AND HELL. 
 
 tialod by comparison with tlie sun of llie world; the hefit anct 
 light which are in tlie world, are not in the sun, hut from the sun ; 
 in the sun there is only fire, and from it those tilings exist and pro- 
 ceed. 
 
 140. Inasmuch as the Lord as a sun is divine love, and divine 
 love is divine good itself, therefore the Divine which proceeds from 
 Ilim, which is His Divine in heaven, for tlie sake of distinction is 
 called divine truth, although it is divine good united to divine truth. 
 This divine truth is what is called the Holy proceedijog from ITim 
 
 Concerning the Four Quarters in Heaven. 
 
 141. In heaven, as in the world, there are four quarters; the- 
 cast, the south, the west, and the north, in both cases determined 
 from their respective suns ; in heaven from the sun of heaven, 
 which is the Lord ; in the world from the sun of the world : nev- 
 ertheless there is much difl'erence in the two cases. Tlie first 
 difference is, that in the world that quarter is called the south, where 
 the sun is in its greatest altitude above the earth ; the north, where 
 it is in the opposite point beneath the earth ; the east, where it 
 rises at the equinoxes ; and the west, where it then sets ; thus in 
 the world all the quarters are determined from the south : but in 
 heaven that quarter is called the east where the Lord appears as a 
 sun ; o])positc to this is the west ; to the right in heaven is the 
 south, and to the left in heaven is the north, and this in whatever 
 direction the inhabitants turn their faces and bodies ; thus in heav- 
 en all the quarters are determined from the east. The reason why 
 that quarter is called the east where the Lord appears as a sun, is, 
 l)ecause all origin of life is from Him as a sun ; and likewise in 
 })roportion as heat and light, or love and intelligence, are received 
 from Him by the angels, in the ^ame proportion the Lord is said 
 to arise upon them : hence also it is that the Lord is called the 
 East in the Word.* 
 
 142. Another difference is, that the angels have always the 
 east before them, the west behind, the south to the right, and the 
 north to the left ; but since this may be of difficult apprehension in 
 
 ' That tlif liord in the supreme sense is the cast, because He is the sun of 
 lioaven, wliich always is in risinjr, and never in setting, n 101, 50(17, 0GG8. 
 
i.i»mi:kmm. iii.wi.N ANn iii.ii. tH 
 
 .In; world, Ity rt';i.>?()ii lli;a man liinis his face to every quarter, 
 therefore it shall he expluiiieii. The whole heaven turns itself to 
 the Lord as to its eonunoii centre! ; hence all the an^eh turn them- 
 selves thither : that on «'arth also there is a universal dire«'tion to 
 a common centre, is a known tlnnir; hut the direction ni heaven 
 differs from the direction in the world in this respect, that in heaveji 
 the front or fore-parts ar<' directed to their common centre, liut in 
 the world the lower parts: the direction in the world is uhat is 
 called centripetal, and also <>;ravitation : the interiors of the angel.- 
 are also actuallv turned forward ; and whereas the interiors present 
 "themselves in the face, therefore the face is what determines tlu 
 -fpiarters.* 
 
 1 |:5. That the angels have the east in front, irhatsorvcr be the 
 direction in w/tic/i thcif turn their faces and bodies, will still he of dif- 
 ficult apprehension in the Morld, hy reason that man has every 
 quarter presented in front hefore him according to the direction in 
 Avhich he turns hiniself ; therefore it may be expedient to explain also 
 this circumstance. The angels, in like manner as men, turn and bend 
 their faces and their bodies in every direction, nevertheless tliey have 
 the east constantly hefore their eyes ; but the changes in the direc- 
 tion of the aspect of the angels are not like those of men, for they 
 are from another origin ; they appear indeed alike but still they are 
 not alike, since they originate in the ruling love from which both 
 angels and spirits take all their determinations; for, as was said 
 just above, their interiors are actually turned to their common 
 centre, thus in heaven to the Lord as a sun ; wherefore, inasmuch 
 as love is continually j)rcsent to their interiors, and the face exists 
 from the interiors, being their external form, on this account the 
 ruling love is continually before the face, and, in the heavens, the 
 Lord as a sun, because lie is the source from which the iidiahitants 
 derive their love 5! and whereas the Lord Himself is in His own 
 
 *" Tlial all in licavcn turn tlienisclvcs to the Lord, n. 9828, 10130, 10189, 10219 
 That nevcrllieless tlie angels do not turn themselves to the Lord, hut the Lord 
 turns them to himself, n. 1018!). That the presence of the angels is not witli 
 the Lord, hut the Lord's presence with the angels, n. 9115. 
 
 t That all in the spiritual world constantly turn themselves to their own love.". 
 ;ind that the quarters there commence and are determined from the face, n. 
 10130, 10189, 10420, 10703. That the face is fonned to correspondence with 
 the interiors, n. -1791 to 480r>, 5G9o. That hence the interiors shine forth from 
 the face. n. 3.527, 'lOUO. 4791!. That the face makes one with the interior-* with 
 
$4 . ^ COKCEBNING HEAVEN AND IIELI.. 
 
 love \yitli the angels, therefore it is the Lord who causes them l(* 
 look to Him in whatsoever direction they turn themselves : these 
 thin<^s cannot as yet he elucidated any further, hut they will he 
 presented with greater evidence to the understanding in the fol- 
 lowing articles, particularly when we come to treat on representa- 
 tions and apjiearances, and on time and space, in heaven. That 
 the angels have the Lord constantly hefore their faces, has heen 
 given me to know, and likewise to perceive, from much experience ; 
 for as often as I have heen in consort with the angels, the presence 
 of the Lord hefore my face has heen observed, who, although not 
 seen, was still perceived in light ; that this is the case, the angels 
 also have frequently testified. Inasmuch as the Lord is constantly 
 hefore the face of the angels, therefore also it is usual in the world 
 to say of those who believe 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, the ground of which method of speak- 
 ing is from the spiritual world, for from thence several expressions 
 are adopted in human speech although man is ignorant that they 
 are from such an origin. 
 
 144. That there is such a turning to the Lord, is one of the won- 
 ders of heaven, for it is possible that several there shall be in one 
 place, and one may turn his face and body in one direction, and 
 another in another, and yet all may see the Lord before them, and 
 every one may have the south at his right hand, the north at his 
 left, and the west behind. Another of the wonders of heaven is, 
 that although the aspect of the angels is always directed to the east, 
 still they have a view also to the other three quarters, but their 
 ▼iew of the latter is from their interior sight, which is of the 
 thought. Another wonder also is, that it is not allowed in any case 
 for any one in heaven to stand behind another, and to look at the 
 l)ack of his head, and that in such case the influx of good and truth, 
 which is from the Lord, is disturbed. 
 
 145. The angels see the Lord in one way, and the Lord sees 
 the angels in another way ; the angels see the Lord by [or through] 
 the eyes, but the Lord sees the angels in the forehead ; the reason 
 why He sees them in the forehead is, because the forehead corres- 
 ponds to love, and the Lord by love flows-in into their will, and 
 
 the anf^els, n. 470G, 4797, 4709, 5G95, 8250. Concerning the influx of the inte 
 riors into the face and iu» muscles, n. 3631,. 4600. 
 
roNCERMNci hi:\vi:n and IIEI.T. ^;> 
 
 HKikcs lliiiiM-ir to be ^^el'll liy [or tluuugJiJ tlic unclerhtamling, to 
 wliich the eyes correspond.* 
 
 14(1. lint tlic (niart<Ms in the lieaveiis which ronstitute the celes- 
 tial kingdom of the Lord, difl'er from the quarters in the heavens 
 which constitute His spiritual kingdom, by reason that the Lord 
 ap])ears as a sun to the angels who are in His celestial kingdom, 
 hut as a moon to the angels who are in His s])iritual kingdom ; and 
 the east is where the Lord appears: the distance between the sua 
 and the moon in the heavens is thirty degrees, whence the distance 
 ofthe quarters is similar. That heaven is distingiiishcd into two 
 kingdoms, w Inch are called the celestial kingdom and the sj)iritual 
 kingdom, may be seen in its proper article, n. 20 to 28 : and that 
 (he Lord appears in the celestial kingdom as a sun, and in the 
 spiritual kingdom as a moon, n. 118 : nevertheless the quarters of 
 heaven arc not hereby rendered indistinct, since the s})iritual an- 
 gels cannot ascend to the celestial angels, nor the latter descend to 
 the former [see n. 35 above]. 
 
 147. Hence it is evident what is the nature and quality of the 
 Lord's presence in the heavens, viz. that He is every where, and 
 with every one, in the good and truth which proceed from Him ; 
 consequently that He is with the angels in what is His own, as was 
 said above, n. 12 : the perception of tlie Lord's presence is in the 
 interiors of the angels, from which interiors the eyes see, thus they 
 behold Him out of themselves, because there is continuity: hence 
 it may be manifest how it is to be understood, that the Lord is in 
 them, and they in the Lord, according to the Lord's words, ^^ Abide 
 in Mc and I in you,'''' John xv. 4: " //c that eatcth My fiesh, and 
 drinkcth My blood, abidcth in Me, and I in hiin,'^ John vi. 56: the 
 flesh of the Lord signifies divine good, and blood, divine truth.! 
 
 * That the forehead corresponds to celestial love, and tliat therefore by the 
 forehead, in the Word, that love is signified, n. 9936. That the eye corresponds 
 to the understanding, because tlie understanding is internal sight, n. 2701, 4410, 
 45'2(), 90")!, 10509. Wherefore to lift up the eyes and see signifies to under- 
 stand, to perceive, and to observe, n. 2789, 2629, 3198, 3202, 40b3, 408C, 4339, 
 5084. 
 
 t Tliat the flesh of the Lord .signifies His Divine Human, and the divine good 
 of His love, n. :WJ3, 7rtr}0, 9127, 10283. And tJiat iIk; blood of the Lord signi- 
 fies divine trutli and tlic holy prinriple of faith, n. 4735, 4978, 7317, 7320, 7840, 
 7>.-.0, 7877, 9127, 9393, 10020, 10033, 10152, 10204. 
 
 12 
 
S6 CONCERNING HEAVEN AND HELL. 
 
 148. All in the heavens dwell distinct according to the quarters; 
 to the east and the west dwell those who are in the good of love, to 
 Ihe east those who are in the clear perception of it, to the west those 
 who are in the obscure perception of it ; to the south and north 
 dwell those who are in wisdom thence derived, to the south those 
 who are in the clear light of wisdom, to the north, those who are 
 in the obscure light of wisdom. The angels who arc in the Lord's 
 spiritual kingdom, dwell in like manner with those who are in His 
 celestial kingdom, yet with a difference according to the good of 
 love and the light of truth derived from good ; for love in the celes- 
 tial kingdom is love to the Lord, and the light of truth thence de- 
 lived is wisdom ; but in the spiritual kingdom prevails love towards 
 the neighbour, which is called charity, and the light of truth theUce 
 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 distant thirty degrees from each other as was said 
 just above, n. 140. 
 
 149. In like manner the angels dwell amongst themselves in 
 every society of heaven, to the east those who are in a greater de- 
 gree of love and charity, to the west those who are in a lesser de- 
 gree, to the south those who are in a greater light of wisdom and 
 intelligence, and to the north those who are in lesser light. The 
 reason why they dwell thus distinct is, because every society re- 
 sembles a heaven, and also is a heaven in a lesser form [see above, 
 Tti. 51 to 58] : the case is similar in their assemblies. They arc 
 "brought into this order from the form of heaven, by virtue of which 
 form every one knows his own place. It is also provided of the 
 Ijord, that in every society there may be some of every genus, to 
 the intent that heaven, as to form, may be similar to itself through- 
 out. Nevertheless the arrangement of the whole heaven differs 
 from the arrangement of a society, as what is general differs from 
 what is particular; for the societies Avhich are to the east excel the 
 societies which are to the west, and those which arc to the south 
 excel those which are to the north. 
 
 150. Hence it is that the quarters in the heavens signify sucli 
 things as appertain to those who dwell there, viz. the east signifies 
 Jove and its good in clear perception, the w^est the same principles 
 in obscme perception, the south siguifies wisdom and intelligence 
 
coNCEnNiNo iiLAVKN- A>fD iinr.r. J*7' 
 
 ill clear Ualit, and tlif nortii (iiosc principles in obscure lif^lit. And 
 wliorcas siicli tilings are siirnilicd hy those (pmrlers, tlierelorc sim- 
 liiir tilings are signified hj them in the internal or spiritual sense 
 of the Word;* for the internal or spiritual sense of the Word is 
 altogether according to those things which are in heaven. 
 
 151. The very reverse is the case with those who are in the hells, 
 since they do not look to the Lord as a sun or as a moon, hut 
 backwards from the Lord to something of thick darkness [r(tlifrino- 
 5//7h] which is in the place of the sun of the world, and to some- 
 thing of darkness [tcnebrosHm] which is in the place of the moon of 
 the earth ; they who are called genii look to something of thick 
 darkness w Inch is in the ])lace of the sun of the world, and they 
 w ho are called sj)irits look to somewhat of darkness which is in 
 the place of the moon of the earth :t that the sun of the world and 
 the moon of the earth do not a})pear in the spiritual world, but in 
 the place of that sun something of thick darkness opposite to the 
 sun of heaven, and in the place of that moon somewhat of darkness 
 op[)osite to the moon of heaven, may be seen above, n. 122. Hence 
 their quarters are opposite to the quarters of heaven ; the east to 
 them is where the somewhat of thick darkness [califfinosmn] and 
 something of darkness [taicbrosum] is ; the west to them is where 
 the sun of heaven is ; the south is to their right, and the north to 
 their left ; and this likewise whatevei be the direction in which 
 they turn their bodies ; nor can if be otherwise, by reason that 
 every direction of their interiors, and hence every determination, 
 looks that way and has a tendency to that point : that the direc- 
 tion of the interiors and the consequent actual determination of all 
 in the other iile is according to their love, may be seen above, n. 
 14.3. The love of those who are in the hells is the love of self and 
 of the world, and those loves are what are signified by the sun of 
 the world and the moon of the earth, [see n. 122] ; and likewise 
 those loves are opposite to the love to the Lord and to love to- 
 
 * That the east in the Word signifies love in clear perception, n. 1250, 370d. 
 The west love in obscure perception, n. 3708, 9653. The south a state of light, 
 or of wisdom and intelligence, n. 1458, 3708, 5672. And the north that state in 
 obscurity, n. 3708. 
 
 \ Who and of what quality they arc v\ho are called genii, and who and of 
 what quality they are who arc culled spirits, n. 917, 5035, 5977, 8593, 8622, 
 302^1 . 
 
88 CONCERNING HEAVEN AND HELL. 
 
 %vards the neighbour ;* hence it is that they turn tliejn selves to 
 those dark spots backwards from the Lord. They also who are 
 in the hells dwell according to their quarters ; they who are in 
 evils grounded in self love dwell from their east to their west ; and 
 they Avho are in the falses of evil dwell from their south to their 
 north : but on this subject more will be said below, when we come 
 to treat of the hells. 
 
 152. When any evil spirit gains admission amongst the good, 
 the quarters are wont to be so confounded, that the good scarcely 
 know where their east is, as I have occasionally perceived to be 
 the case, and have also been informed of it by spirits who com- 
 plained on the occasion. 
 
 153. Evil spirits sometimes appear turned to the quarters of 
 heaven, and in such case they have intelligence and the perception 
 of truth, but no affection of good ; wherefore as soon as they turn 
 themselves backwards to their own quarters, they are in no intel- 
 ligence and perception of truth, on which occasion they say that 
 the truths which they had heard and perceived were not truths 
 l»ut falses : they are also willing that falses should be truths. I 
 have received information concerning this turning, viz. that with 
 the evil the intellectual can be so turned, but not the will ; and 
 that this is provided of the Lord, to the intent that every one may 
 see and acknowledge truths ; but that no one receives them unless 
 lie be in good, because good is what receives truths, and in no case 
 evil : also that the case is similar witli man, to the end that he may 
 be amended by truths, but that still he is not amended, except in 
 proportion as he is in good : and that it is on this account that man 
 in like manner can be turned to the Lord, but that if he be in evil 
 as to life, he instantly turns himself backwards, and confirms in 
 himself the falses of his own evil in contrariety to the truths which 
 he has imderstood and seen ; and that this is the case when he is 
 left to himself to think from his own interiors. 
 
 * That tlicy who arc principled in the loves of self and of the world turn 
 themselves backwards from the Lord, n. 10130, 10181), 10420, 10702. That love 
 to the Lord and charity towards the neii^hhoiir make heaven, whilst the love of 
 self and the lov(! of the world make hell, because they are opposite, n. 2041, 
 3010, 4225, 4770, G210, 7360, 7309, 7490. 8232, 8078, 10455, 10741 to 10745. 
 
« ONCEn.NI.VC IIFAVr-N AND I! F.I.I. g3 
 
 CoNCERNI.Nfi THE CllAN(a:S OK StaTK oK TlIK AxOKLS IN IIeaVF.N, 
 
 l.">4. Ry tlio clian<!;c.s of state of the angels arc under.xtood their 
 changes as to love and faith, and thence as to wisdom ajid intelli- 
 gence, thus as to states of their life : states arc prechcatcd of life, 
 and of those things which relate to life ; and whereas angelic life 
 is the life of love and of faith, and thence of wisdom and intelli- 
 gence, therefore states are predicated of those, and are called states 
 of love and of faith, and states of wisdom and of intelligence. How 
 these states arc changed, with the angels, shall now bo shown. 
 
 l.'io. The angels are not constantly in a similar state as to love, 
 and hence neither in a similar state as to wisdom, for all wisdom 
 is from love and according to love : sometimes they are in a state 
 of intense love, sometimes in a state of love not intense ; it de- 
 creases by degrees from its greatest to its least. AVhen they are 
 in the greatest degree of love, they are then in the light and heat 
 of their life, or in their brightness and delight ; but when they are 
 in the least degree, they are then in shade and cold, or in tlieir 
 obscurity and non-delight : from the last state they return a"-ain to 
 the first, and so forth : those vicissitudes succeed one after another, 
 with variety. The states follow each other in succession, like the 
 variations of the state of light and of shade, of heat and of cold, or 
 like morning, mid-day, evening, and night, every day in the world, 
 with a perj^etual variety within the year : they also correspond, 
 the morning to a state of tlieir love in brightness, the mid-day to a 
 state of their wisdom in brightness, the evening to a state of their 
 wisdom in obscurity, and the night to a state of no love and wis- 
 dom : it is however to be noted, that there is no correspondence 
 of night with the states of the life of those who are in heaven, but 
 there is a correspondence of the twilight which j»recedes the morn- 
 ing ; the correspondence of night is confined to those who are in 
 hell.* It is from that correspondence that day and year, in the 
 Word, signify states of life in general ; that heat and light signify 
 love and wisdom ; morning the first and highest degree of love ; 
 mid-day wisdom in its light ; evening wisdom in its shade ; twilight 
 
 ^ That in licavcn tlicrc is no stale correspondinjr to night, but to the twiligiii 
 which piercdes morning, n. GllO. That twilight signifies a niidillc state be- 
 tween the last anfl tho fir-t. n. lOlHl 
 
Qtf CONOERNING ITEAVEN AND HKLL, 
 
 tlie obscurity which precedes the morning ; but night the depriva- 
 tion of love and wisdom.* 
 
 156. With the state of the interiors, which are of the love and 
 wisdom of the angels, are also changed the states of various thinge 
 which are without them, and appear before their eyes, for the 
 things which are witliout them acquire an appearance according to 
 the things which are within them : but what those things are, and 
 of what quality, will be shown in the following articles, when we 
 come to treat of representatives and appearances in heaven. 
 
 157. Each individual angel undergoes and passes through such 
 changes of state, and likewise each individual society in general, 
 but still one in one way and another in another way, by reason that 
 they differ in love and in wisdom ; for they who are in the midst 
 are in a more perfect state than those who are round about, even 
 to the borders, as may be seen above, n. 23 and 128; but it would 
 be too prolix to mention the differences : for every one undergoes 
 changes according to the quality of his love and of his faith ; hence- 
 it comes to pass, that one is in his brightness and delight when 
 another is in his obscurity and in what is undelightful : and this at 
 the same time within the same society : the changes likewise take 
 place in one society otherwise than in another, and in the societies 
 of the celestial kingdom otherwise than in the societies of the 
 spiritual kingdom. The differences of the changes of their state 
 in general are like the variations of the state of days in different 
 climates on the earth ; for there are some inhabitants of the earth 
 with whom it is morning when with others it is evening, and like- 
 wise some who are sensible of heat when others are sensible of cold, 
 and vice versa. 
 
 158. I have been informed from heaven why such changes of 
 state prevail there, and have been told by the angels that there are 
 several causes. The Jirst is, that the delight of life and of heaven, 
 which they enjoy by virtue of the love and wisdom derived from 
 the Lord, would by degrees lose its value, if they were continually 
 
 * Tliat tho vicissitudes of states as to illuslration and perception in heaven, 
 are as the times of tiie day in tiie world, n. .507:2. 59(.2, 6310, 8426, 0213, 10605. 
 That a day and a year, in the Word, signify all states in general, n. 23, 467, 
 488, 493, 893, 2788, 3462, 4850, 10656. That morning signifies the beginning 
 of a new state, and a state of love, n. 7216, 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, 2353, 6000, 6110, 7870, 7947. 
 
dONCERNlNG Hr.AVEN AND irELL. 01 
 
 >n it ; as is tho case with iliosc ulio nrc in (ho rnjtivnient of de-» 
 lights and |»lcasantnos.st's witliont variety. Anntlur canse is, be- 
 cause they have their propriuni as well as nii-n, and that this pnt- 
 priinn consists in lovinir themselves, and that all who are in heaven 
 are withheld from their |)roprinnt, and so f;ir as they are withheld 
 from It l>v the Lord, so far they are in love and Avisdoin ; hut in 
 proportion as they are not withheld, in the same proportion they 
 are in the love of self ; and since every one loves his own |)roprium 
 and is attracted by it,* therefore they have changes of state or 
 successive vicissitudes. A third cause is, that thus they are per- 
 fected, inasmuch as they thus become accustomed to be held in the 
 Lord's love, and to be withheld from the love of themselves ; and 
 also the perception and sensation of good is rendered more exqui- 
 site by the vicissitudes of what is delightful and undelightful.r 
 They added, that the Lord does not produce their changes of state, 
 Ibecause the Lord as a sun always flows-in with heat and light, that 
 is, with love and wisdom, but that the cause is with themselves, 
 because they love their proprium, which continually withdraws 
 them : this was illustrated by a comparison with the sun of the 
 world, in that the changes of the state of heat and cold, also of 
 light and of shade, every year and every day, do not originate in 
 that sun, because it stands immoveable, but are occasioned by the 
 motion of the earth. 
 
 1.j9. It has been sJiown me how the Lord appears as a sun to 
 the angels in the celestial kingdom in their first state, how in the 
 second, and how in the third. The Lord as a sun was at first seen 
 beaming and glittering in such s))lendour as cannot be described ; 
 and it was told me that the Lord as a sun appears of such a quality 
 to the angels in their first state : afterwards there was seen a great 
 obscure belt round about the sun, which caused a gradual abate- 
 ment in the beaming and glittering radiance with which it before 
 shone, and it was told me that the sun so appears to them in the 
 
 * Tliat the proprium of man consists in loving liimsclf, n. 694, 731, 4317, 5660. 
 That the proprium must be separated, to the intent that the Lord may be pres- 
 ent, n. 1023, 1044. That it is also actually stparated, when any one is held in 
 good by the Lord. n. 9334, 9335, 9336, 9445, 9452, 9453, 9454, 9938. 
 
 t That the angels are perfecting to eternity, n. 4803, 6648. That in lieaven 
 one .«tate is in no case altogether like another, and that hence is perpetual por- 
 ftction, n. 10200. 
 
92 CONCERNIxXG HEAVEN AND HELL. 
 
 second state : the bolt next seemed to cause a greater obscurity, 
 and the sun in conseciucnce seemed less brilliant, and this by de- 
 grees, until at length it became as white ; and it was told me that 
 tlie sun so appears to them in the third state : afterwards this 
 Avhiteness was seen to advance to the left towards the moon of 
 lieaven, and to add itself to her light, in consequence of which the 
 moon then shone bright beyond its usual measure ; and it was told 
 me that this was the fourth state to those who are in tlie celestial 
 kingdom, and the first to those who are in the spiritual kingdom ; 
 and that the changes of state in each kingdom are thus alternate, 
 yet not in the whole, but in one society after another : also that 
 those vicissitudes are not stated, but befal the inhabitants later or 
 sooner without their previous knowledge. They said further, that 
 the sun in himself is not so changed, nor does so advance, but that 
 still he so appears according to the successive progressions of their 
 states, inasmuch as the Lord appears to every one according to the 
 (juality of his state, thus beaming when they are in intense love, 
 and less beaming, and at length white, on the decrease of love ; 
 and that the quality of their state was represented by the obscure 
 belt, which occasioned in the sun the above apparent variations as 
 to flame and light. 
 
 160. When the angels are in the last state, which is when they 
 are in their proprium, they begin to be sad : 1 have discoursed 
 with them when they were in that state, and, have seen their sad- 
 ness ; but they said, that they hoped soon to return to their pristine 
 state, and thus as it were again into heaven, for it is heaven to 
 them to be withheld from their pro])riiim. 
 
 161. Tiicre are also changes of state in tlie hells, but those will 
 be spoken of l)eIow, when we come to treat of hell. 
 
 Concerning Time in Heaven. 
 
 16'2. Although all things have succession and progression in 
 heaven as in the world, still the angels have no notion and idea of 
 time and of space, insomuch that they are altogether ignorant of 
 what time and space are and mean : on the subject of time in 
 heaven, we shall speak hei'e, and on the subject of space, in its 
 liroper article below. 
 
CiDNCER.VIN*; in: A \ F.N AND MF.LL. 93 
 
 l(i3. 'yUo roasnn why tho ai);Tol,s- ilo not know wliat time is, al- 
 tiiougli all things with them are in successive progression as in tlio 
 world, so much so that there is no difference, is, because in heaven 
 there arc not years and days, hut changes of state, and where year>< 
 luid days are, tliere arc limes, and where changes of state are, 
 there are states. 
 
 1G4. The reason why there arc times in the world, is, hecause 
 the sun of tiic world to appearance is in successive progression 
 from one degree to another, and makes the times, which are called 
 times [or seasons] of the year; and moreover revolves around the 
 earth, and makes the times which are called times of the day, pro- 
 ducing hoth the latter and the former by stated vicissitudes. It is 
 otherwise with the sun of heaven ; this does not, by successive 
 progressions and circumgyrations, make years and days, but, to 
 appenr!U>ce, changes of state, and these not by stated vicissitudes, 
 as was shown in the preceding article ; hence the angels cannot 
 Iiave any idea of time, but in its place they have an idea of state : 
 what state is, may be seen above, n. 154. 
 
 1C5. Inasmuch as the angels have no idea derived from time, 
 like men in the world, therefore neither have they any idea con- 
 eerning time, and concerning those things which are of time ; they 
 do not even know what those things are which arc proper to time, 
 as what a year is, a month, a week, a day, an hour, to-day, to- 
 morrow, yesterday : when the angels hear those things from man, 
 (for the angels are always adjoined to man by the Lord) then in- 
 stead of them they have a perception of states, and of such things 
 as relate to state ; thus the natural idea of man is turned into a 
 si)iritual idea with tlie angels. Hence it is that times, in the Word, 
 signify states, and that those things wliich are proper to time, as 
 the things above mentioned, signify spiritual things corresponding 
 to them.* 
 
 * That times in the Word signify states, n. 2788, 2837, 3254, 3356, 4816, 4901, 
 401G, 7218, enTO, 10133, 10G05. That ihc angels think without an idea of time 
 and space, n. 310 1. The reasons why, n. 1274, 1382, 3350, 4882,4901, CllO, 
 7218, 7381. Wiiat a year in the Word signifies, n. 487, 488, 493, 693, 290G, 
 7828,10209. What a month, n. 3.S14. What a vvcpk. n. 2044, 3845. What a 
 day, n. 23. 4S7, 4— !, 0110, 7430, 812(>, !»2I3, 100('>2, 10('>0.">. What to-day, n. 
 2^i8, 3998, 4304, GU;5, G984, 9939. What to-morrow, n. 3998, 10497. What 
 yesterday, n. 6983, 7124, 7140. 
 13 
 
94 concerKing heaven and hell. 
 
 166. The case is tlie same in regard to all things "which exist 
 from time, as with the four times [or seasons] of the year, Avhich 
 are called spring, summer, autumn, and winter, with the four times 
 of the day, which are called morning, mid-day, evening, and night ; 
 and with the four ages of man, which are called infancy, youth, 
 manhood, and old age ; and with all other things which exist from 
 time, or succeed according to time. In thinking on those subjects, 
 man thinks from time, but an angel from state, wherefore what is 
 derived from time in the thought of man, is turned into the idea of 
 state with an angel ; spring and morning are turned into the idea 
 of a state of love and wisdom such as appertain to the angels in 
 the first state ; summer and mid-day are turned into an idea of 
 love and wisdom such as prevail in the second state ; autumn and 
 evening, of such as prevail in the third state ; night and winter 
 into an idea of state such as it is in hell : hence it is, that similar 
 things are signified in the Word by those times, [see above, n. 155]: 
 hence it is evident in what manner the natural things which are 
 in the thought of man, become spiritual with the angels who are 
 attendant on man. 
 
 167. Inasmuch as the angels have not any notion of time, there- 
 fore they have a different idea of eternity from that which is en- 
 tertained by men on earth ; the angels by eternity perceive infinite 
 state, but not infinite time.* I was once thinking about eternity, 
 and by the idea of time I could perceive what was [meant by the 
 expression] to tternity, viz. what was without end, but could form 
 no conception of what was from cterniti/, thus neither of what God 
 had done from eternity before creation : when anxiety arose in my 
 mind on this occasion, I was elevated into the sphere of heaven, 
 and thus into the perception in which the angels are concerning 
 eternity, and then I was enlightened to see that eternity must not 
 be thought of from time, but from state, and that in such case 
 there is a perception of what is from eternity, which Avas also the 
 case with me. 
 
 168. The angels who speak with men, never speak by natural 
 ideas proper to man, all of which are derived from time, from 
 space, from something material, and from things analogous there- 
 to ; but by spiritual ideas, all of which arc derived from states and 
 
 * That men have an idea of eternity with tiino, but the angels without tiniC; 
 n, 1382, 3404, 8325. 
 
CONCERNING HEAVEN AND IIEI.L. <Ji 
 
 ihoir various rhaiiiros within tliL' niif^cls and nut of tlicm ; novcr- 
 thck'ss angelic ideas, wliicli are .spiritual, when they How-in with- 
 men, are turned in an instant, nnd of themselves, into the natural 
 ideas proper to man, eorrespondin^' altogether with siiiintual ideas; 
 that this is the ease, is unlvunwii to the angels, and also to men : of 
 this description also is all influx of heaven into man. There were 
 angels who « ere admitted more nearly into my thoughts, and even 
 into my natural thoughts, in which were several things derived 
 from time and space ; but whereas on this occasion they under- 
 .«tood nothing, they suddenly retired, and I afterwards heard them 
 speaking and sayinj;, that they had been in darkness. In what 
 ignorance the angels are concerning time, has been given me to 
 know by experience : there was a certain one from heaven, who 
 was of such a character, that he could likewise be admitted into 
 natural ideas, such as men Jiave, with whom therefore I afterwards 
 discoursed, as man with man ; at first he did not know what it 
 was that I called time, wherefore I thought it right to inform him, 
 in what manner the sun appears to be carried round about our 
 f arth and to make years and days, antl that hence years are dis- 
 tinguished into four times [or seasons], and likewise into months 
 and weeks, and days into twenty-four hours, and that those timc.<! 
 recur by stated vicissitudes ; and that hence come times : on hear- 
 ing these things he was much surprised, and said, that he knew 
 nothing of such things, but that they were states. In discoursing 
 with him, I also observed, that it is known in the world that in 
 heaven there is no time, for men speak as if they knew it, for they 
 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 ob- 
 served also, that it is known by some that times in their origin are 
 states from this circumstance, that they are altogether according 
 to states of aft'ection which prevail with men, short to those who 
 are in agreeable and glad affections, long to those who are in dis- 
 agreeable and sorrowful affections, and various in a state of hope 
 and expectation ; and that on this account the learned investigate 
 what time and space are ; and that some also know that time is 
 for the natural man. 
 
 169. The natural man may believe, that he would have no 
 thought, in case the ideas of time, of space, and of things material, 
 were taken away, for on those tlungs arc founded aU the thought 
 
96 CONCERNIXG HEAVEN AND HELL. 
 
 proper to man ;* but be it known to Iiim, that the thoughts are 
 limited and confined in proportion as tlicy partake of time, of 
 space, and of what is material, and that they are not limited, and 
 arc extended, in proportion as they do not partake of those things, 
 inasmuch as the mind is proportionably elevated above the things 
 of the body and of the world : hence the angels have wisdom, and 
 such as is called incomprehensible, because it does not fall into 
 ideas which consist merely of such things. 
 
 Concerning Representatives and Appearances in Heaven. 
 
 170. The man, who thinks only from natural lumen, cannot 
 comprehend how any thing in heaven is similar to M'hat is in the 
 world, and this by reason that from that lumen he had thought, 
 and confirmed himself in the idea, that the angels are merely 7ninds 
 and that minds are a sort of ethereal spectres, and hence that they 
 have not senses like a man, thus neither eyes, and consequently no 
 objects of sight ; when nevertheless the 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 
 light in heaven is much brighter than light in the world, n. 126 to 
 132. 
 
 171. What is the quality of those things wiiich 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 as to form more 
 perfect, and as to abundance more numerous. That there are 
 such things in the heavens, may be manifest from those Aviiich 
 were seen by the prophets : as by Ezckiel, where he speaks of the 
 new temple and the new earth, which are described from chap. xl. 
 to xlviii. and by Daniel from chap. vii. to xii. by John from the 
 first chapter of the Apocalypse to the last ; and by others, who 
 are recorded both in the historical and prophetical parts of the 
 Word. Such things were seen by them when heaven was open to 
 them, and heaven is said to be opened, when the interior sight, 
 
 * That man doth not thinit without an idea of timc; othervvisc than the an- 
 gels, n. 3404. 
 
COM l.llMM. HKAM.N AND llLLl. 9* 
 
 wliicli IS the .^i^^lit of the !^|)irit of iiitiii, is ojiencd : hul the thiiig!» 
 uhieh are in the heavens cannot be seen hy the eyes of man's body, 
 but by tlie eyes of liis s|>iiit ; anil, when it pleases the Lonl, those 
 eyes are opened, whilst man is witlidrawn from the natural lumen 
 in which he is immersed by the bodily senses, and is elevated into 
 spiritual iii>ht, wliicli his spirit is capable of admittin"^. In that 
 Jight the things wluch are in the lieavens have been seen by me. 
 
 172. But the things which appear in the heavens, although I'ur 
 the most part they are similar to those which arc on the earth, 
 still they are not similar as to essence, for tin; tilings whicii are in 
 the heavens exist iVoni the? sun of heaven, ami tiiose which are on 
 the earth from the sun of tiie world ; tliose things which exist 
 from the sun of heaven are called spiritual, l)ut those w Inch exist 
 from the sun of the world are called Jiatural. 
 
 IT.'J. The things which exist in the heavens do not exist in hke 
 manner with those Avhich exist in the earths, all things in the heav- 
 ens existing from the Lord, according to their correspondences 
 with the interiors of the angels : for the angels have both interiors 
 and exteriors, and the things which are in their interiors have all 
 of them reference to love and faith, thus to will and understanding, 
 for will and understanding are their receptacles ; but the exteriors 
 correspond to the interiors, as may be seen above, n. 87 to 11.5. 
 This may be illustrated by those things which were said above con- 
 cerning the heat and light of heaven, viz. that the angels have heat 
 according to the quality of their love, and light accordino- to the 
 quality of their wisdom, [see n. 128 to 134]. The case is similar 
 in regard to all other things which appear before the senses of the 
 angel.s. 
 
 174. When it has been given me to be in consort with the an- 
 gels, the things of heaven have been seen by me altogether like the 
 things in the world, and so perceptibly, that I knew no other than 
 that I was in the world, and in the ]»alace of a king there ; I also 
 discoursed with tlu^ angels as nuqi w ith man. 
 
 175. Inasmuch as all things which correspond to the interiors 
 likewise represent them, therefore they are called nprcacntativcs ; 
 and since they vary according to the states of the angels, therefore 
 they are called appearances, although the things which appear be- 
 fore the eyes of the angels in the heavens, and w Inch are perceived 
 by their .senses, appear and are perceived in as lively a muuner as 
 
98 GONCERNING HEAVEN AND HEI.t. 
 
 the tilings •which aro on llie oartli appear Ionian, yea, nmcli more 
 clearly, more distinctly, and more perceptibl} . The appearancefi 
 which are thence in the heavens, are called real appearances, be- 
 cause they really exist : there are .also given appearances not real, 
 Avhich are those things which indeed appear, hut do not correspond 
 to the interiors ;* but of these we shall speak hereafter. 
 
 176. To show the nature and quality of those things which ap- 
 pear to the angels according to correspondences, I shall here ad- 
 duce one instance for the sake of illustration. To those who are 
 in intelligence, there appear gardens and paradises, full of trees 
 and flowers of every kind : the trees arc there planted in the most 
 beautiful order, so combined as to form arbours, through which are 
 arched entrances, and around which are shady walks, all in such 
 beauty as it is impossible to describe : they who are in intelligence 
 also walk there, and gather flowers, and form garlands, Avith wliich 
 they adorn little children : there are also species of trees and flow- 
 ers there, which were never seen nor given in the world : on the 
 trees also there are fruits, according to the good of love, in which 
 the intelligent are : such things are seen by them, because a gar- 
 den and a paradise, and likewise fruit-bearing trees and flowers^ 
 correspond to intelligence and wisdom. t That such things arc ia 
 
 * Tliat all things wliicli appnar amongst tlic angols arc reprnsnntativc, n. 1971, 
 3213 to 3270, 3457, 3475, 3485, 9481, 9574, 9576, 9571. That the heavens are 
 full of representatives, n. 1521, 1532, 1019. That the representatives arc more 
 beautiful, as they arc more interior in the heavens, n. 3475. That representa- 
 tives in the heavens are real appearances, because from the light of heaven, n. 
 3'185. That the divine influx is turned into representatives in the superior 
 heavens, and thence also in the inferior heavens, n. 2179, 3213, 9547, 9481, 957G, 
 9577. Things are called representative which appear before the eyes of the 
 angels in such forms as arc in nature, thus such as are in the world, n. 9574 
 That internal things are thus turned into external, n. 1032, 2987 to 3002. The 
 quality of representatives in the heavens illustrated by various examples, n. 1521, 
 1532, 1019, 1028, 1807, 1973, 1974, 1977, 1980, 1981, 2299, 2001, 2701, 2702, 
 3217, 3219, 3220, 3348, 3350, 5198, 9090, 10278. That all the things which ap- 
 pear in the heavens are according to correspondences, and are called represen- 
 tatives, n. 3213 to 3210, 3457,3475,3485, 9481,9574,9570,9577. That all things 
 which correspond, represent also, and likewise signify, n. 2890,2987,2971,2989, 
 2990, 3002, 3225. 
 
 t That a garden and paradise signify intelligence and wisdom, n. 100, 108, 
 8220. What is meant by the garden of Eden and the garden of Jehovah, n. 99, 
 100, 1588. Concerning things paradisiacal in the other life, how magnificent 
 they are, n. 1122. 1022. 2290, 4528, 4529. Tliat trees signify perceptions ani 
 
uoxlermnt, nu.vvt.v a.vu uei.l. 99 
 
 tUo lua\*ii.«, IS also kiiouii in l\w. earth, hut only to those who are 
 ill 2;oo(l, and whn have not ('Xtin<;uisht'(l in thiMnsrlves the li^lit of 
 heaven hy natural lumen and its fallacies ; for they think and say, 
 when speaUiniT of heaven, that such thinjrs are there as the tar hcith 
 not heard, nor the eye seen. 
 
 Concerning the Garments «iTri wnicn thi: Angels appkar 
 
 CLOTHED. 
 
 177. Inasnnieh as the anpels are men, and live one amongst an- 
 other as men on earth live one amongst anollier, therefore they 
 have garments, hahitations, and several other like things, yet with 
 a difterence, that all things with them are more perfect, because in 
 a more perfect state : for as angelic Avisdom exceeds human wis- 
 dom in such a degree as to be called inellable, so likewise do all 
 things which are perceived by them, and appear to them : for all 
 things which are perceived by the angels, and which appear to 
 them, corrcsi)ond to their wisdom, [see above, n. 17:}]. 
 
 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 ; wherefore all in the heavens apjjcar clothed ac- 
 cording to their intelligence ; and since one excels another in in- 
 telhgence, [n. 43, 128,] therefore one has more excellent garments 
 than another ; the most intelligent have garments glittering as from 
 flame and in some cases resplendent as from light ; the less intelli- 
 gent have bright and white garments without splendour, and the 
 still less intelligent have garments of different colours : but the an- 
 gels of the inmost heaven are naked. 
 
 179. Ina^iuch as the garments of the angels correspond to their 
 intelligence, therefore they correspond also to truth, since all in- 
 telligence is from the divine truth : wherefore whether we say that, 
 angels are clothed according to intelligence, or according to divine 
 truth, it is the same thing: the reason why the garments of some 
 glitter as from flame, aiid those of others are resplendent as from 
 
 knowlediios, from wliidi wisdom and intelligence are derived, n. 103,2103,2682,. 
 272*2, 2^t72, 7(i{)2. Tliaf fruits signify the good things of love and charity n 
 
 m-ic. 3»;nn. o;"!;??. 
 
100 CONCERNING HEAVEN AND HELI., 
 
 light, IS, because flame cori»Psponds to good, and light to truth deriv- 
 ed from good :* tlic reason why the garments of some are bright and 
 white without splendour, and of some are of divers colours, is, be- 
 cause the divine good and truth are less refulgent, and are likewise 
 variously received, with those who are less intelligent :t brightness 
 also and whiteness correspond to truth ;| and colours to its varie- 
 ties.§ The reason why they in the inmost heaven are naked is, 
 because they are in innocence, and innocence corresponds to na- 
 kedness. |1 
 
 180. Inasmuch as the angels are clothed with garments, in heav- 
 en, they have therefore niso appeared clothed with garments when 
 they have been seen in the world, as when they were seen by the 
 ])rophets, and likewise at the Lord's sepulchre ; on which latter 
 occasion it is said, that " their appearance was like lightnijig," and 
 " their raiment glittering and tvhite,'''' Matt, xxviii. 3 : Mark xvi. 5 : 
 Luke xxii. 4 : John xx. 12, 13 : and they who were seen in heaven 
 bv John had ^^ garments of fine linen and white,'''' Rev. iv. 4 : chap, 
 xix. 11, 13. And whereas intelligence is from divine truth, there- 
 fore the garments of the Lord, at His transfiguration, were ^^ glit- 
 
 * That garments in the Word signify truths from correspondence, n. 1073, 
 2576, 5319, 5554, 9212, 9216, 9952, 10536. Because truths invest good, n. 5248. ' 
 That a veil [or covering] signifies tlie intellectual principle, because the intellect 
 is the recipient of truth, n. 6378. That bright garments of fine linen signify 
 truths derived from the Divine [Being or Principle], n. 5319, 9469. That flame 
 signifies spiritual good, and the light thence issuing truth from that good, n. 322, 
 6832. 
 
 t That angels and spirits appear clothed with garments according to truths, 
 thus according to intelligence, n. 165, 5248, 5954, 9212,9216, 9814, 9952, 10536. 
 That the garments of the angels are in some cases with splendour, and in some 
 cases without splendour, n. 5248. 
 
 i That brishtncss and whiteness in the Word signify truth, because from light 
 in heaven, nr3301, 3993, 4001. 
 
 § That colours in heaven are variegations of the light there, n. 1042, 1043, 
 1053, 1624, 3993, 4530, 4742, 4922. That colours signify various things which 
 relate to intelligence and wisdom, n. 4532, 4922, 9466. That the precious 
 Htones in the Urim and Thummim, according to colours signified all things of 
 truth derived from good in the heavens, n. 9865, 9868, 9905. That colours, so 
 far as they partake of redness, signify good, and so far as they partake of white, 
 signify truth, n. 9476. 
 
 II That all in the inmost heaven are innocences, and that therefore they ap- 
 pear naked, n. 154, 165, 297, 2736, 3887, 8375, 9960. That innocence, is pre- 
 sented in the heavens by nakedness, n. 165, 8375, 9960. That to the innocent 
 ;ind the chaste nakedness is no shame, because without offence, n. 165,. 213, 8375. 
 
ttONCERNINe HEAVEN AND HELL. 101 
 
 lerlnsf and bn'^Iit as li^ht,'" Matt. xvii. 2 : Mark ix. 8 : Luke i.T. 
 21) : that liglit is divine triilli proceeding froni the; Lord, may be 
 «een above, n. 1:29 : liencc it is that garmeiits, in tbe Word, signi- 
 fy truths and intelliirenee derived from trutlis; as in tlie Apoca- 
 lypse : '* Thry who haw not polltitrd ihrir ^annrnts, shal/ walk with 
 Mc in white, because they arc worthy: he that ovcrcometh sha/l be 
 clothed with white raiment " chap. iii. 4, 5 ; " Blessed is he who 
 wateheth, and preservtth his garments " chap. xvi. 15. And con- 
 cerning Jerusalem, by which is understood tlie church which is in 
 truth,* it is thus written in Isaiah : " Stir up thyself put on strength, 
 O Zion, put on the garments of thy gracefulness, O Jerusalem," In. 
 i : and in Ezekicl, speaking of Jerusalem, it is said, " / girded 
 thee with fine linen, and covered thee with silk : thy garments were 
 fine linen and silk," xvi. 10, 13 ; not to mention several other pas- 
 sages : but he who is not in truths, is said not to be clothed with 
 a wedding garment ; as in Matt. *' ]V'hen the king came in, he saio 
 a man, who had not on a wedding garment, and he said to him, com- 
 panion, how. earnest thou in hither not httving a wedding garment ? 
 wherefore he was cast into outer darkness," xxii. 12, 13 ; by the 
 house of marriage is understood heaven and the church, by reason 
 of the Lord's conjunction by His divine truth with those who dwell 
 there ; 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 
 garments, but that they really are garments, is manifest from this 
 consideration, that they not only see them but also feel them ; al- 
 so from this, that they have more garments than one, and that they 
 put them oft" and on, and those which are not in use they lay up, 
 and when they come into use again, they reassume them : that 
 they are clothed with various garments has been seen by me a 
 thousand times : I have enquired whence they had them, and they 
 have told me that they had them from the Lord, and that they are 
 given to them, and that they are occasionally clothed without 
 knowing it. They added also that their garments are changed 
 according to the changes of their state, and tliat in the first and 
 second state they are shining and bright, in the third and fourth a 
 little more obscure ; and this likewise from correspondence, be- 
 
 * That Jerusalem signifies the churcJi, in whicli is genuine doctrine, n. 402, 
 S(354, DieC. 
 
 14 
 
102 CONCEHNING HEAVEN AND HELL. 
 
 cause changes of state are with them changes as to intelhgence and 
 wisdom, concerning which see above, n. 154 to 161. 
 
 182. Inasmuch as every one in the spiritual world has garments 
 Ticcording to his intelligence, thus according to the truths from 
 which his intelligence is derived, therefore they who are in the 
 hells, since they are without truths, appear indeed clothed with 
 garments, but with such as are tattered, dirty and hideous, every 
 one according to his insanity, nor can they wear any other gar- 
 ments : it is granted them by the Lord to be clothed, lest they should 
 apjjcar naked. 
 
 Concerning the Habitations and Mansions of the Angels. 
 
 183. Inasmuch as in heaven there are societies, and they live 
 as men, therefore also they have habitations, and these likewise 
 various according to every one's state of life ; magnificent for 
 those who are in a state of greater dignity, and less magnificent 
 for those who are in a lower state. Respecting habitations in 
 heaven I have occasionally discoursed with the angels, telling them, 
 that at this day scarce any one is disposed to believe that they have 
 habitations and mansions, some by reason that those things are in- 
 visible to them, some because they do not know that angels are 
 iTien, some because they believe that the angelic heaven is the hea- 
 XCQ round about them which they see with their eyes, and because 
 this appears empty, and they suppose that the angels are a3therial 
 forms, they conclude that they five in aether ; add to this, that they 
 do not comprehend how there can be such things in the spiritual 
 world as are in the natural world, because they know nothing of 
 what is spiritual. The angels said, that they are well aware that 
 such ignorance prevails at this day in the world, and, what sur- 
 prised them, chiefly within the church, and more amongst the in- 
 telligent in the church than amongst those whom they call simple ; 
 they added further, that it might be known from the Word that 
 angels are men, since they who have been seen have been seen 
 as men ; in like manner the Lord, who took all His Human [Prin- 
 ciple] along with Him ; and inasmuch as they are men, they have 
 mansions and habitations, and do not fly about in air, according to 
 the ignorance of some, which they called insanity, nor are they 
 
CONCKHNING UEAVEN AND HELL. 103 
 
 because tliey are ealled spirits, mere a'rial forms : tlioy said fur- 
 ther, that tliis might be apprehended, provided men would tliink of 
 angels and spirits apart from the pro-conceived notions, which they 
 Jiave formed res|)«'etinir tliem, and that tliis is the case, when they 
 do not bring the entiuiry, whctlier it be so, directly into (piestion as 
 a matter of thought, since every one has a general idea that angels 
 are in a human form, and that they have aijodes, vvliich tliey call 
 the habitations of heaven, and which are more magnirtcent than 
 earthly habitations ; but that this general idea, which is from the 
 influx of heaven, is instantly annihilated, Avhcn the question, jchcth- 
 cr it be so, is made the central object of the view and thought, as 
 is principally the case with the learned, who by self-intelligence 
 have closed heaven against themselves, and shut the way against 
 the light thence proceeding. The case is similar in regard to a 
 belief in the life of man after death : he who discourses about it, 
 and does not think at the same time from erudition concerning the 
 soul, or from the doctrine concerning its re-union with the body, 
 believes that after death he shall live as a man, and amongst an- 
 gels if he has lived well, and that in such case he shall see things 
 magnificent, and have a perception of joys ; but as soon as he 
 looks to the doctrinal sentiment concerning its re-union with the 
 body, or to the hypothetical opinion concerning the soul, and the 
 thought occurs whether the soul be of such a nature and quality, 
 and thus whether it be so, his former idea is dissipated. 
 
 184. But it is better to adduce the documents of experience. As 
 often as I have discoursed with the angels mouth to mouth, so of- 
 ten I have been present with them in their habitations, which are 
 altogether like the habitations on earth called houses, but more 
 beautiful ; in them are chambers, inner rooms, and bed chambers, 
 in great numbers ; there are also courts, and round about arc gar- 
 dens, shrubberies and fields : where they arc consociatcd, the hab- 
 itations are contiguous, one near another, arranged into the form 
 of a city, with streets, ways and forums, altogether after the like- 
 ness of cities on our earth : it lias been granted me to wander 
 through them, and to look round me on every side, and at times to 
 enter the houses : this was done in a state of full wakefulness,, 
 when my interior sight was opened.* 
 
 * That the angels have cities, palaces, and houses, concerning which, B. 0i9, 
 941, 012, niG, ICQG, 1G27, 102^, 1030. 1C3], 4622. 
 
104 CONCERNING HEAVEN AND HELL^ 
 
 185. I have seen the palaces of heaven, tlve ma;^nificence of 
 which exceeds all description : their upper i)arts glittered as if 
 they were of pure gold, and their lower parts as if they were of 
 precious stones ; one palace was more splendid than another ; the 
 inside was suitable to the outside, the chambers being ornamented 
 with such decorations as neither expressions of language, nor sci- 
 ences, are able to describe : on the side which looks to the south, 
 there were paradises, where all things in like manner glittered, and 
 in some places the leaves were as of silver, and the fruits as of 
 gold ; and the flowers in their beds presented by their colours the 
 appearance as of rainbows ; at the boundaries again were seen 
 palaces, which terminated the view. Such is the architecture of 
 heaven, that any one would say that art is there in its art ; which 
 is not to be wondered at, because the art itself is from heaven. 
 The angels said that such things, and iniuimerable more which are 
 still more perfect, are presented by the Lord before their eyes ; but 
 that nevertheless they delight their minds more than their eyes, 
 and this because in singular things they see correspondences, and 
 by correspondences things divine. 
 
 186. Concerning correspondences I have also been informed, 
 that not only palaces and houses, but likewise all and singular 
 things both within and without them, correspond to interior things 
 appertaining to the angels from the Lord ; that the house itself in 
 general corresponds to their good, and that singular the things 
 which are within the houses correspond to the various things of 
 which their good is composed ;* and the things out of the houses, 
 to their truths which are derived from good, and likewise to per- 
 ceptions and knowledges ; and since they correspond to the goods 
 and truths appertaining to them from the Lord, that they corres- 
 pond to their love and hence to their wisdom and intelligence, be- 
 cause love is of good, wisdom is of good and at the same time of 
 truth, and intelhgence is of truth derived from good ; and that such 
 
 " Tliat houses witli tlic things within tliom signify those things appertaining 
 to man wliich are of his mind, tluis his interiors, n. 710. 2233, 2234, 2719, 3128, 
 3538, 4973, 5023, G619, 6690, 7353, 7848, 7910, 7929, 9150. Consequently 
 which relate to good and truth, n. 2233, 2234, 2559, 4982, 7848, 7929. That 
 inner rooms and bed-chambers signify interior things, n. 3900, 5994, 7353. That 
 the roof of a house signifies what is inmost, n. 3652, 10184. That a house of 
 wood signifies those things wliich are of good, and a house of stoac tliosQ thing? 
 which arc of truth, n. 3720. 
 
t«),\CEKNI.N«; IIKAVF.N AND IIKLI,. l05 
 
 aro tliC tliiiipf.-J pcrcfivcd hy tlic ;ui;T(i.s wlicn tiioy look at those ob- 
 jects, on wliicli aci'omit those tliinj^s ilch;^ht jiikI allVct their iiiiiids 
 more than their eye>. 
 
 187. lleiK-e it appeared evident why the Lord (•alli-d l!ini>elf 
 tlic teni])h^ whirh is in Jerusalem, Jolin ii, 1!), '21. * And whv the 
 New Jerusalem ap|teared of pure gold, its gates of pearls, and its 
 foundations id" preeious stones, Rev. xxi. viz. because the t<'niple 
 represented the Divine Hunuin of the Ijord ; the New Jerusalem 
 signifies the eiuucli hereafter to he established ; the twelve gates 
 the truths whieh lead to good ; and the foundations the truths on 
 which it is founded.! 
 
 188. The angels who constitute the Lord's celestial kingdom, 
 dwell for the most j)art in elevated places, which appear as moun- 
 tains formed from the ground ; the angels who constitute the Lord's 
 .spiritual kingdom, dwell in less elevated places, Avhich appear as 
 hills ; but the angels w ho are in the lowest parts of heaven dwell 
 in places Avhicli appear as rocks of stone ; these things also exist 
 from correspondence, for interior things correspond to superior, 
 and exterior things to inferior ;| hence it is that mountains, in the 
 Word, signify celestial love, hills spiritual love, and rocks faith. § 
 
 *■ That tlie house of God in tlic siiiiromc sense si^rniflos tlir Divine Iliimnii 
 [Principle] of the Lord, as to divine i;ood, but the temple as to divine truth ; 
 and in the respective sense heaven and {he church as to good and trutli, n. 3720. 
 
 < That Jerusalem signifies tlie church in which is genuine doctrine, n. 402 
 30.j4, OlliG. That gates signify introduction to the doctrine of the church, and 
 by doctrine into the church, n. 2943, 4473. That foundation signifies truth on 
 whic'i heaven, the church, and doctrine are founded, n. 0C43. 
 
 t That in the Word interior things arc expressed by superior, and tliat supe- 
 rior things signify things interior, n. 2148, 3064, 4590, .'J14(), 8325. That higli 
 signifies what is internal, and likewise heaven, n. 1735, 2148, 4210, 45'Jl), 8153. 
 
 § That in heaven there appear moimtains, liills, rocks, valleys, earths, alto- 
 gctl er as in the world, n lOOOS. That on mountains dwell the angels who are 
 in the good of love, on hills those who are in the good of charity, on rocks those 
 who are in the good of faith, n. 10438. That therefore by mountains, in the 
 Word, is signified the good of love, n. 795,4210, C435, 6327, 8758, 10438, 10C08. 
 By hills the good of charity, n. G434, 10438. Ey rocks the good and truth of 
 fiiith, n. 5881, 10580. That stone, of which a rock consists, in like manner sig- 
 nifies the truth of faith, n. 114, G43, 1298, 3720, C42G, 8G08, 1037G. Hence it is 
 that by mountains is signified heaven, n. 8327, 8805, 9420. And by the top of 
 a mountain the supreme of heaven, n. 9422, 9434, 10G08. That thercfi.)rc the 
 antients celebrated holy worship on mountains, n, 79G, 2722. 
 
lOG GOxNcXRXINO IIU.U L.\ AND HELL. 
 
 180. Then; arc also angels who do not live consociated, but 
 separate, house and house ; these dwell in the midst of heaven, be- 
 cause they arc the best of angels. 
 
 190. The houses in Avhich the angels dwell, are not constructed 
 like houses in the world, but are given them gratis by the Lord, 
 according to their reception of good and truth ; they also vary 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 acknowledge to have received from the Lord, and 
 they are gifted with whatsoever things they have need of. 
 
 Concerning Space in Heaven. 
 
 IDl. Although all things in heaven appear to be in place and iu 
 space altogether as in the world, still the angels have no notion 
 and idea of place and of space : this must of necessity appear as a 
 paradox, and therefore I am desirous to present the subject in a 
 clear light, as being a point of great importance. 
 
 192. All progressions in the spiritual world are effected by chan- 
 ges of the state of the interiors, so that progressions are nothing 
 else but changes of state ;* in this manner also I have been con- 
 ducted by the Lord into the heavens, and likewise to the earths in 
 the universe, and this as to the spirit, whilst the body remained in 
 the same place ;t thus all the angels make progress, and hence 
 they have no distances, and if they have no distances, neither have 
 they spaces, but instead of them states and their changes. 
 
 - That, in the Won! plates and spaces sipnify states, n. 2625,2837,3356, 3387, 
 73S1, 10578; from experience, n. 1274, 1277, 1376 to 1381, 4321, 4682, 1046, 
 10578. That distance signilics the diilerence of the state of life, n. 9104, 9067. 
 That motion and changes of place in the spiritual world, are changes of tho 
 state of life, because they originate in them, n. 1273, 1274, 1275, 1377, 3356 
 9440. In like manner journeyings, n. 9440, 10734 : illustrated by experience, n. 
 1273 to 1277, 5606. That hence in the Word to journey, signifies to live, and 
 likewise a progressive principle of life, in like manner to sojourn, n. 3335, 4554, 
 4585, 4882, 5493, 5606, 5996, 8347, 8397, 8417, 8420, 8557. That to go with 
 the Lord, is to live with Ilini, n. 10567. 
 
 t 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 brought by the spirit into another place, n. 1884. 
 
CONfERNINO HEAVEN AND llEU.. 10*' 
 
 1U3. This being the case with i)ron;ressions, it is evident thai 
 ;ipj)r(>.\iiimti<)ns are siiiiiUtiidrs as to the folate of tlic interiors, and 
 that removals arc dissiniiUtudes: lience it is that tiiey are near to 
 each other wlio are in a siniihtr state, and at a distance, who arc 
 in a dissimilar state, and that spaces in heaven are nothing else 
 than external states correspondini; to internal. It is frnin this 
 source alone that tlie heavens are distinct from each other, also the 
 societies of every heaven, and every one in the society : hence like- 
 wise it is that the hells are altogether separated from the heavens, 
 as being in a contrary state. 
 
 194. From this cause also it is, that in the spiritual world one 
 person is exhibited as present to another, ])rovided he intensely de- 
 sires his presence, for thus he sees him in tJKniglit, and puts him- 
 self in his state ; and rice versa, that one ]»erson is removed from 
 another in proportion as he holds him in aversion : and since all 
 aversion is from contrariety of the affections and from dissent of 
 the thoughts, hence it comes to pass that several who are in one 
 place there, appear to each other so long as they agree, but as soon 
 as they disagree, they disappear. 
 
 195. When any one also makes progress from one place to an- 
 other, whether it be in his own eity, or in courts, or in gardens, 
 or to others out of his own society, he comes there sooner when he 
 desires it, and later when he does not desire it, the way itself being 
 lengthened and shortened according to desire, although it is the 
 same way : this I have often seen, and Avondered at : from these 
 considerations it is again evident that distances, consequently spa- 
 ces, are altogether according to the states of the interiors with the 
 angels ; and this being the case, that no notion and idea of spac6 
 can enter into their thought, although there are spaces with them 
 exactly as in the world.* 
 
 196. This may be illustrated by the thoughts of man, ni that 
 spaces do not apjicrtain to them, for things which he views in- 
 tensely in his thought are set before him as present : it is known 
 also to every reflecting person, that neither have spaces any eftect 
 on his sight, except from intermediate objects on the earth, which 
 objects he sees at the same time, or from his previous knowledge 
 of the extent of the distance : this comes to pass by reason of con- 
 
 * That places and spaces are presented visible according to the states of tli' 
 interiors of angels and spirits, n. 5004. P440, 10146. 
 
108 COXCERXING HEAVEN AND HELf,. 
 
 tinuity, and in continuity there does not aj)pear to be any distance, 
 excei)t from those things which are not continuous : tliis is more 
 especially the case with the angels, because their sight acts in uni- 
 ty witli their thought, and the thought acts in unity with the affec- 
 tion, and because things appear near and remote, and are also va- 
 ried, according to the states of their interiors, as was said above. 
 
 197. Hence it is that, in the Word, by places and spaces, and by 
 all things which derive any thing from space, are signified such 
 things as relate to state, as by distances, by what is near, by what 
 is remote, by ways, by journeyings, by sojournings, by miles and 
 furlongs, by plains, fields, gardens, cities and streets, by motions, 
 by measures of various kinds, by length, breadth, height and depth, 
 and by innumerable other things ; for most things, which apper- 
 tain to the thoughts of man, are from the world, and derive some- 
 thing from space and time. I shall notice only, on this occasion, 
 what is signified in the Word by length, by breadth, and by height. 
 In the world, that is called long and broad, which is long a^d broad 
 as to space, and the same is the case in regard to what is high ; 
 b'.it in heaven, where space is no object of thought, by length is 
 meant a state of good, by breadth a state of truth, and by height 
 their discrimination according to degrees, concerning which degrees, 
 see n. 38. The reason why such things are understood by those 
 three dimensions, is, because length, in heaven, is from east to west, 
 and in that extent arc those who are in the good of love ; and 
 breadth, in heaven, is from south to north, and in that extent are 
 those who are in truth derived from good, [see above, n. 148] ; and 
 height, in heaven, denotes both good and truth, according to de- 
 grees. Hence it is that, in the Word, by length, breadth and height 
 such things are signified ; as in Ezekiel from chap. xl. to xlviii. 
 where by measures, as to length, breadth, and height, is described 
 the new temple and new earth, with courts, chamljers, gates, doors, 
 windows, and suburbs, by which is signified the New Church, and 
 the goods and truths which prevail therein ; for otherwise to w^hat 
 puri)ose would be all those measures ? In like manner the New 
 Jerusalem is described in the Apocalypse, in these w^ords : " The 
 city Ikthfoiir square, and the length is as great as the breadth ; and 
 he measured the citj/ ivith a reed as far as twelve thousand furlongs, 
 and the length, the breadth and the height are equal,'' xxi. 10. In- 
 asmuch as by the New Jerusalem is there signified the New Church. 
 
CONTERNMNG HEAVEN AND Hr.lJ.. lOS 
 
 therefore by those measures are signified the things which are of 
 the church, by length the good of its love, by breadth the truth de- 
 rived from that good, by height good and irutli as to degrees, by 
 twelve thousand furlongs all good and truth in the complex ; in 
 any other view, what could be meant by the height being twelve 
 thousand furlongs, the same as the length and the breadth ? That, 
 in the Word, by breadth is signified truth, is evident in David ; 
 •' Jehovah ^ Thou hast not shut me up into the hand of the adversary, 
 Thou hast made my feet to stand in the hrradth," Psalm xxxi. 9: 
 again : " Out of straitness have I invoked Jah, lie ansivereth me in 
 the breadth, ^^ Psalm cxviii. 5: not to mention other passages, as in 
 Isaiah viii. 8 ; and in Ilabakkuk, chap. i. 6. So likewise in all 
 other cases. 
 
 198. From these considerations it may be seen, that in heaven, 
 although there are spaces there as in the world, still nothing i» 
 there estimated according to spaces, but according to states ; con- 
 sequently that spaces cannot there be measured as in the world, 
 but only be seen from the state, and according to the state of the 
 interiors of the angels.* 
 
 199. The first and veriest cause of tliis is, that the Lord is pres- 
 ent with every one according to love and faith, t and that all things 
 appear near and afar off according to His presence, for hence all 
 things in the heavens are determined : by it also the angels have 
 wisdom, for by it they have extension of the thoughts, and by it 
 there is a communication of all things which are in the heavens ; 
 in short, by it they have the faculty of thinking spiritually, and not 
 naturally like men. 
 
 Concerning the Form of Heaven, according to which Con- 
 sociations AND Communications haae place there. 
 
 200. What the form of heaven is, may in some measure be man- 
 ifest from what has been shown in the preceding articles ; as that 
 
 * That, in the WorJ, length signifies good, n. 1G13, 9437. Tliat breadth sig- 
 nifies truth, n. ir.l3, 3133, 3434, 4 1&-2, U467, 10179. That height signifies good 
 and truth as to degrees, n. 9469, 9773, lOlSl. 
 
 t That conjunction and presence of the Lord with the angels is according to 
 the reception of love and ciiarity from Him, n. 290, 681, 1954,2658,2886:2688, 
 2589, 3001, 371], 3742, 3743, 4318, 4310, 4524, 7211, 9128. 
 13 
 
im 
 
 <;ONCERNIN« IlKAVEN AND HELL. 
 
 heaven is like to itself in things greatest and least, n. 72; hcnc© 
 that every society is a heaven in a lesser form, and every angel in 
 the least form, n. 51 to 58 ; that as the whole heaven resembles 
 one man, so every society of heaven resembles a man in a lesser 
 form, and every angel in the least form, n. 59 to 77 ; that in the 
 midst are they who are wisest, and that round about even to the 
 borders are the less wise, and that this is the case also in every so- 
 ciety, n. 43 ; and that from the east to the west in heaven dwell 
 they who are in the good of love, and from the south to the north, 
 they who are in truths derived from good ; in like manner in every 
 society, n. 148, 149 : all those things are according to the form 
 of heaven, and hence it may be concluded what its form is in gen- 
 eral.* 
 
 201. It is of importance to know what is the form of heaven, 
 since not only all are consociated according to that form, but like- 
 wise all communication is effected according to it, and as all com- 
 munication has place according to it, so likewise has all extension 
 of thoughts and affections, consequentl)' all the intelligence and 
 wisdom of the angels : hence it is, that so far as any one is in the 
 form of heaven, thus so far as he is a form of heaven, so far he is 
 wise : whether he speak of being in the form of heaven, or in the 
 order of heaven, it comes to the same thing, inasmuch as the form 
 of every thing is from order, and according to it.t 
 
 202. It may be expedient here to say sometliing of what is meant 
 by being in the form of heaven. Man was created for an image of 
 heaven and for an image of the world, his internal for an image of 
 heaven, and his external for an image of the world [sec above, n. 
 57] ; whether we say for an image of heaven, or according to the 
 .form of heaven, it is the same thing ; but whereas man, by the evils 
 of his will, and hence by falses of thought, destroyed in himself the 
 image of heaven, thus its form, and in its place introduced the im- 
 age and form of hell, therefore his internal from his first nativity is 
 closed ; which is the reason why man, otherwise than animals of 
 every kind, is born in mere ignorance : to the intent therefore, that 
 
 * That the universal heaven, as to all the angelic societies, is arranged by th« 
 •Lord according to His divine order, inasmuch as the Divine of the Lord witli 
 the angels makes heaven, n. 3038, 7211, 9128, 9338, 10125, 10151, 10157. Con- 
 cerning the heavenly form, n. 4040, 4041, 4042, 4043, GG07, 9877. 
 
 t That the form of heaven is according to divine Order, n. 4040 to 4043, 6607, 
 9877. 
 
€0NrERNIN«9 IIEAVCN AND HKIX. Ill 
 
 thp imajjp nr form of lirarrn may be restored to him, he must hf. 
 instructed in such thinj^s as rehite to order; for, as was said above, 
 form is according to order. The Word contains all the laws of di- 
 vine order, for the laws of divine order are the prerepts there de- 
 livered ; so far therefore as man beeomes actpiainted with those 
 precepts, and lives according to them, so far an internal is opened 
 to him, and the order or image of heaven is formed anew: hence 
 it is evident what is meant by being in the form of heaven, viz. that 
 it is to live according to those things which are declared in th« 
 Word.* 
 
 *'iO'S. So far as any one is in the form of heaven, so far he is in 
 heaven, yea, so far he is a heaven in the least form, [n. 57] ; con- 
 sequently so far he is in intelligence and wisdom : for, as was said 
 ftbove, all thought which is of his understanding, and all aftectiou 
 which is of his will, extend themselves in every direction into heav- 
 en according to its form, and wonderfully communicate with th« 
 societies which are there, and these in their turn with him.t 
 There are some who believe that thoughts and affections do not ac- 
 tually extend themselves around them, but are within them, by 
 reason that they see the things which they think inwardly in them- 
 selves, and not as distant ; but they are much deceived ; for as the 
 sight of the eye has extension to remote (jbjects, and is affected ac- 
 cording to the order of those things which it sees in that extension, 
 
 * Tli.it divine truths arn the laws of order, n. 2247, 7995. That man, so fur 
 as he livcth according to order, thus so far as he is principled in good according 
 to divine truths, so far bcconjcs a man, n. 4839, GG05, GG2(J. That man is tiie being., 
 into whom arc collated all things of divine order, and that from creation he is 
 divine order in form, n. 4219,4220, 4223, 4523, 4524, 5114, 53GS, G013,G057,GG05, 
 GG2G, 970G, 1015G, 10472. That man is not born into good and truth, but into 
 evil and the false, thus into what is contrary to divine order, and that hence he 
 is born into mere ignorance, and therefore it is necessary that he be born anew, 
 that is, be regenerated, which is eflected by divine truths from the Lord, that he 
 may be inaugurated into order, n. 1047, 2307, 2308, 3518, 3812, 8480, 8550, 
 10283, 10284, 1028G, 10731. That the Lord, when He forms man anew, that is, 
 regenerates him, arranges all things in him according to order, which is into the 
 form of heaven, n. 5700, CG90, 9931, 10303. 
 
 t That every one in heaven hath communication of life, which may be called 
 extension into angelic societies round about, according to the quantity and qual- 
 ity of good, n. 8794, 8797. That thoughts and affections have such extension, 
 u. 2475, G598 to GG13. That they arc conjoined and disjoiiied according to ru- 
 fing alfcctions, n. 4111. 
 
112 CONCERNING HEAVKN AND HELL. 
 
 SO likewise the interior sight, which is that of the understanding, 
 has extension in the spiritual world, although it does not perceive 
 it, for the reason spoken of above, n. 196 ; the only difterence is, 
 that the sight of the eye is aftected naturally, because from those 
 things which are in the natural world, but the sight of the under- 
 standing is affected spiritually, because from those things which 
 are in the spiritual world, all which have relation to good and truth : 
 the reason why man does not know that this is the case, is, because 
 he does not know that there is any light which enlightens the un- 
 derstanding, when yet man, without that Ught, cannot think at all : 
 concerning' that light, see above, n. 126 to 132. There was a 
 certain spirit who likewise believed that he thought from himself, 
 thus without any extension out of himself, and consequent commu- 
 nication with societies which are out of him : to convince him that 
 he was in a false persuasion, all communication with neighbouring 
 societies was taken away from him, whereby he Avas not only de- 
 prived of thought, but also fell down as half dead, yet tossing about 
 his arms as a new born infant : after a short period communication 
 was restored to him, and according to the degree in which it was 
 restored, he returned into the state of his own thought. Other 
 spirits, who were witnesses of this fact, afterwards confessed, that 
 every thought and affection flows-in according to communication, 
 and for the same reason also the all of life, since the all of man's 
 Ufe consists in this, that he can think and be affected, or, what is 
 the same thing, that he can understand and will.* 
 
 204. It is however to be observed, that intelligence and wisdom 
 vary with every one according to the communication he experien- 
 
 * That there is only one single Life, from which all live both in heaven and 
 in the world, n. 1954, 2021, 2oM, 2G58, 2880 to 2889, 3001, 3484, 3742, 5847, 
 6467. Tiiat that life is from the Lord alone, n. 2886 to 2889, 3344, 3484, 4319, 
 4320, 4524. 4882, 5986, G325, 6468, 6469, 6470, 9276, 10196. That 'it flows-in 
 with angels, spirits and men, in a wonderful manner, n. 2886 to 2889, 3337, 3338, 
 3484, 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 another's, n. 3472, 4320. That 
 for this reason life appears as it" it was 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 themselves, but from the Lord, n. 6469. That the 
 wicked are not willing to be convinced that life flows-in, n. 3743. That life 
 from the Lord flows-in also with the wicked, n. 2706, 3743, 4417, 10196. But 
 that they turn good into evil and truth into the false, or according to man's 
 4uality, such is his reception of life, illustrated, n. 4319, 4320; 4417 
 
CONCERNING HEAVEN AND HELL. 113 
 
 ce?, ■nliicli, wiih tliosc Avlio>;c intclligrnco and wisdom arc fornird 
 from "Tcimine truths and goods, is tommiinication witii societies 
 according to the form of heaven ; but with those whose intcHigence 
 and wisdom arc not formed from genuine Irntlis and goods, but 
 still from such things as are in agreement with them, the com- 
 munication is broken, and not properly coherent, since it does not 
 take place with societies in a series agreeable to the form of heaven ; 
 but with those who are not in intelligence and wisdom, because 
 they are in falses derived from evil, there is a communication Avith 
 societies in hell : the extension is according to the quantum of con- 
 firmation. It is further to be noted, that the above communication 
 M'ith societies is not such a communication with them as to come 
 to the manifest perception of those who arc in the society, but a 
 communication with the quality in which they arc, and which flows 
 from them.* 
 
 20.5. All are consociatcd in heaven according to spiritual affini- 
 ties which are those of good and truth, in their order ; and they 
 arc so consociated in the whole heaven, in every society, and in 
 every house ; hence it is that the angels who are in similar good 
 and truth, know each other, as those related by consanguinity and 
 affinity in the earth, just as if they had been acquainted from infan- 
 cy. In like manner the goods and truths are consociated, which 
 make wisdom and intelligence, with every angel ; they know cacli 
 other in like manner, and as they know each other, so likewise 
 they conjoin themselves together.t "NVherefore they with whom 
 truths and goods are conjoined according to the form of heaven, 
 see things which follow in a series, and take an extensive view of 
 the manner of their coherence ; but it is otherwise with those with 
 whom goods and truths are not conjoined according to the form of 
 heaven. 
 
 20C. Such is the form in every heaven, according to which is the 
 communication and extension of thoughts and aflections Avith the 
 
 D 
 
 * That thought diffuses itself into the societies of spirits and of angels round 
 about, n. GGOO to G(505. That still it doth not move aud disturb the thoughts of 
 the societies, n. CCOl, 6G03. 
 
 t Tiiat good acknowledges its truth, and truth its good, n. 2429, 3101, 3102, 
 3101,3179,3180,4358,5407, 5835, 9C37. That hence is the conjunction of 
 good and of truth, n. 3834, 409G, 4097, 4301, 4345, 4353, 43G4,43G8, 53G5, 7623 
 to 7627, 7752 to 77C2, 8530, 9258. 10555. And lliat tljif is from the inllu.\ of 
 heaven, n, 9079. 
 
114 CONCERNING HEAVEN AND HELL. 
 
 angels, thus according to which they have intelHgence and wisdom ; 
 but tlie communication of one licaven with another is different, 
 viz. that of the third or inmost witli the second or middle, and ol" 
 the latter und the former with the first or ultimate : but the com- 
 munication between the heavens ought not to be called communi- 
 cation, but influx, of which something shall now be said. That 
 there are three heavens, and that they are distinct from each other, 
 may be seen above in its proper article, n. 29 to 40. 
 
 207. That there is not communication between one heaven and 
 another, but influx, may be manifest from their situation in regard 
 to each other ; the third or inmost heaven is above, the second or 
 middle heaven is beneath, and the first or ultimate heaven is still 
 lower : in a similar situation are all the societies of every heaven, 
 some being in elevated places, Avhich appear as mountains, [n. 188], 
 on the summits of which dwell those who are of the inmost heav- 
 en, beneath these the societies which are of the second heaven, be- 
 neath these again those which are of the ultimate heaven, and so 
 throughout, Avhether it be in elevated places or not elevated : a so- 
 ciety of a superior heaven has no communication with a society of 
 an inferior heaven except by correspondences [see above, n. 100], 
 and communication by correspondences is what 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 influx pro- 
 eeedingboth immediately and mediately, immediately from Himself, 
 and mediately through the superior heavens in order into the in- 
 ferior.* Inasmuch as the conjunction of the heavens by influx is 
 from the Lord alone, therefore the greatest caution is used to pre- 
 vent any angel of a superior heaven from looking down into a so- 
 ciety of an inferior one, and discoursing with any one in that 
 society ; for whensoever this is the case, the angel is dej)rived of 
 his intelligence and wisdom ; and the reason is this : every angel 
 has three degrees of life, as there are three degrees of heaven ; to 
 those who are in the inmost heaven, the third or inmost degree is 
 open, and the second and first are closed ; to those who are in the 
 
 * That influx is immediate fiom the Lord, and mediate by [or througli] heav- 
 en, n. C0G3, C307, 0472, 96d2, 9083. That the Lords influx is immediate into 
 things the most singular of ail, n. 0058, G474 to 0478, 8717, 8728. Concerning 
 the Lord's mediate iuHux hy [or tlirough] tlic heavens, n. 4007, _C982, C985, 
 6096. 
 
eOXCBRNIXS IIEAVF.N AXD ttCLL. ll.> 
 
 ^Yiultllc IicriTcn, the second deirree is open, .-111(1 tlic first and third 
 .ire closed ; and to those who arc in the ultimate lieaven, the first 
 degree is open, and the second and lliird are closed ; as soon there- 
 fore as an anj^el of the third heaven lottks down into a society of 
 the second, an<i disronrsrs witii any one there, his third degree is 
 closed, in which case he is deprived of his wisdom, for his wisdom 
 resides in the third degree, and he has no wisdom in the second and 
 first. These are the things meant hy tiic Lord's words in Matt. 
 " He that is on the house top, let him not go down to take what is in 
 his hoitsc ; and he who is in thcjicld, let him not return to take his 
 garment,''^ xxiv. 17, 18 : and in Luke : " In that day, he who shall 
 he on the house top, and his vessels in the house, let him not go down 
 to take them aicaij ; and he who is in the field, let him not return to 
 things behind : remember Lot^s wife," xvii. 31,32. 
 
 '209. There is no influx given from the inferior heavens into the 
 superior, because this is contrary to order, but from the superior 
 heavens into the inferior : the wisdom also of the angels of a supe- 
 rior heaven exceeds the wisdom of the angels of an inferior heaven, 
 in the proportion of a myriad to one : this also is the reason why 
 the angels of an inferior heaven cannot discourse with the angels 
 of a superior one, yea, when they look in that direction, they do 
 not see them, their heaven appearing as somewhat like a mist above 
 the head ; but the angels of a superior heaven can see those who 
 are in an inferior heaven, but it is not allowed to join in discourse 
 with tiiem, except with the loss of their wisdom, as was said above. 
 
 210. The thoughts and aflections, and also the discourses, of the 
 angels of the inmost heaven, are in no case perceived in the middle 
 heaven, being so transcendant ; but when it pleases the Lord there 
 is an appearance in the inferior heavens as of somewhat flaming 
 derived from the inmost heaven, and those things w hich are in the 
 middle heaven appear as somewhat lucid in the ultimate heaven, 
 and sometimes as a bright cloud of diflcrcnt colours; from that 
 «loud, its ascent, descent, and form, it is also known in some degree 
 what is there the subject of discourse. 
 
 '211. From these observations, it maybe manifest what is tin* 
 tjuality of the form of heaven, viz. that in the inmost heaven it is the 
 most perfect of aJl, in the middle heaven also perfect, but in an in- 
 ferior degree, and in the ultimate heaven in a degree still lower, 
 and that the form of one hcavcu subsists from another hy influx 
 
116 CONCERNING HEAVEN AND HELL. 
 
 from the Lord. But what the nature of communication by influx 
 is, cannot be comprehended, unless it be known what degrees of 
 uhitude are, and wherein those degree* difler from degrees of lon- 
 gitude and of latitude. The nature of both these kinds of degrees 
 may be seen, n. 38. 
 
 212. As to what specifically concerns the form of heaven, and in 
 what manner it performs its motions and fluxions (vadit d jluit), 
 this is incomprehensible even to the angels : some idea may be con- 
 ceived of it from the form of all tilings in the human body, exam- 
 ined and explored by a sagacious and wise observer ; for it was 
 shown above in their proper articles, that the whole heaven resem- 
 bles one man, [see n. 59 to 72], and that all things which are in 
 man correspond to the heavens, [n. 87 to 102]. How incompre- 
 hensible and unsearchable that form is, is evident only in general 
 from the nervous fibres, by compages of which all and singular 
 things are formed : what their quality is, and in what manner they 
 perform their motions and fluxions (vaduni ct Jluunt) in the brain, 
 is not even visible to the eye, for innumerable fibres are there so 
 folded together, that taken in the gross they appear as a soft, con- 
 tinuous mass, and yet all and singular things which are of the will 
 and understanding flow most distinctly into acts according to them : 
 in what manner again they unite themselves together in the body, 
 is evident from the various foldings (plexus), as from those of the 
 heart, of the mesentery, and others, and likewise from the knots 
 which are called ganglions, into which several fibres from every 
 province enter, and mingle together, and after being otherwise con- 
 joined, go forth again to exercise their functions, and this again and 
 again ; not to mention similar things in every viscus, member, or- 
 gan, and muscle : he who examines those fibres with the eye of 
 wisdom, and the several wonderful things contained in them, will 
 be altogether amazed ; and yet the things which the eye sees are 
 few, and what it does not see are still more wonderful, because in 
 interior nature. That the above form corresponds to the form of 
 heaven, appears manifest from the operation of all things of the 
 understanding and of the will in it and according to it, for whatso- 
 ever a man wills, descends spontaneously into act according to that 
 form, and whatsoever he thinks, pervades the fibres from their first 
 beginnings even to their terminations, whence come the senses ; 
 and since it is the form of thought and of will, it is the form of in- 
 
CONOERNINft HEAVEN AND HELL. 117 
 
 Vellio-encc ami wisdoin. Tliis form it is whu-ii corresponds to tliu 
 form of heaven ; hence it may be known, that such is the form ac- 
 cording to which all the aflVction and thuu«j;ht oftlic anjiels extends 
 itself, and that they are so far in intellig<iu'e and wisdoHi as they 
 arc in that form : th:it that form of heaven is from the Divine Hu- 
 man of the Lord, may i)c seen above, n. 78to8G. These observa- 
 tions are adduced to the intent that it may be also known, that the 
 heavenly form is such as to exceed all power of conception, even 
 as to its general principles, and thus that it is incomprchcnsihle 
 even to the angels, as was said above. 
 
 Concerning Governments in Heaven. 
 
 "213. Inasmuch as heaven is distinguished into societies, and the 
 greater societies consist of some hundred thousands of angels, [n. 
 50], and all within the society are indeed in similar good, but not 
 in similar wisdom, [n. 47], it necessarily follows that there art; 
 also governments ; for order must be observed, and all things of 
 order are to be kept inviolable. But governments in the heavens 
 are various, of one sort in the societies which constitute the Lord's 
 celestial kingdom, and of another sort in the societies which consti- 
 tute the liOrd's spiritual kingdom ; they difter also according to the 
 ministries which appertain to every society. But in the heavens 
 there is no other government but the government of mutual love, 
 and the government of mutual love is heavenly government. 
 
 214. Government in the Lord's celestial kingdom is calledjustice, 
 because all the inhabitants of that kingdom are in the good of love 
 to the Lord from the Lord, and what is done from that good is call- 
 ed just. Government in that kingdom is of the Lord alone: He 
 leads them and teaches them in the aft'airs of life : truths, which 
 are called truths of judgment, arc inscribed on their hearts : every 
 one knows, perceives, and sees them ;* wherefore matters of judg- 
 
 * Tliat the celestial angels do not think and speak frorn trullig, like the spir- 
 itual angels, since they are in the perception of all things relating to truths from 
 the Lord, n. 202, 51)7,' C07, 784, 1121, 1387, 1398, 1442, 1919, 7C60, 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. 271.5, 324C, 
 4440, 9166, 10786; where the Lord's words are explained, " Let your disconr?' 
 be yea. yea, nay,7wy, jrhat is beyond this is from cril," Matt, v ^7 
 1« 
 
IIS 'GOiVCERNING HEAVEN AND HELL. 
 
 inent 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 heav- 
 en, or their inmost joy, is to live justly from the Lord. 
 
 215. Government in the Lord's spiritual kingdom is called judg- 
 ment, because the inhabitants of that kingdom are in spiritual good, 
 which is the good of charity towards the neighbour, and this good 
 in its essence is truth ;* and truth is of judgment, and good is of 
 justice :t these latter are also led by the Lord, but mediately, [n. 
 208], wherefore they have governors, fewer or more in number, 
 according to the need of the society in which they are ; they have 
 also laws, according to which they live one amongst another- The 
 governors administer all things according to the laws ; they under- 
 stand those laws because they are wise, and in doubtful cases they 
 are enlightened by the Lord. 
 
 21C. Liasmuch as government grounded in good, such as pre- 
 vails in the Lord's celestial kingdom, is called justice, and govern- 
 ment grounded in truth, such as prevails in the Lord's spiritual 
 kingdom, is called judgment, therefore, in the Word, mention is 
 made of justice and of judgment where heaven and the church are 
 treated of, and by justice is signified celestial good, and by judg- 
 ment spiritual good, which good, as was said above, in its essence 
 is truth ; as in the following passages : " Peace shall have no end on 
 the throne of David, and on his Jcingdom, to establish it, and to .s/ip- 
 2107-t it in judgment and justice, henceforth and even to eternity,''^ 
 Isaiah ix. 7 : by David is there understood the Lord, J and by his 
 kingdom heaven, as is evident from the passage which now follows : 
 " I will raise up to David a just branch, and he shall reign a Icing, 
 and shall act intelligently, and shall do judgment «nfZ justice in tht 
 
 ^ That they who arc in tlie Lords spiritual kingdom, are priiuii)!od in truths, 
 and they who are in the celestial kingdom in good, n. 8C3, 875, 1>27, ]02;5, 1043, 
 1044, 1555, 2256, 4328, 4493, 5113, 9596. That the good of tlie spiritual king- 
 dom is the good of charity towards the neighbour, and that this good in its es- 
 sence is truth, n. 8042, 10296. 
 
 t That justice, in the Word, is predicated of good, and judgment of truth, and 
 that hence to do justice and judgment denotes good and truth, n. 2235, 9857. 
 That great judgments denote the laws of divine order, thus divine truths, n. 
 7206. 
 
 X That hy David, in the prophetical parts of the Word, is und(;rstood tin: 
 Lord, n lb88, 9954. 
 
UO\<F.RNIN(; MF,AVr\ AND nri.I.. ll«)- 
 
 earth,'''' Jer. xxiii. .> : " Jr/iorah shall br exalted^ because lie dwillilh 
 OH high, lie liath Jillrd Sinn with Ji ixjmcnt (Uid jistite," Lsaiali 
 xxxiii. 5 ; \v-here by Sioii is also understood heaven and the church :* 
 ^' I Jc'iovali, doiiiii jy ur,^\E\T and ixnTirv. in the rarth, because in 
 those things I am will pleased,^'' Jer. ix. '23. " / //'/// betrothr. thet 
 unto Me for ever, and I trill bet rot he thee unto Me in jistice and, 
 JUDGMENT," llosea ii. 19 : " O Jehovah, in the heavens Thy justice 
 is as the mountains of God, and Thi/ judgments as the great abyss " 
 Psahn xxxvi. (5, 7 : " Thei/ «>/.• of me the jidcmknts of justk^e, 
 they desire the approach of God.''' Isaiah Iviii. 2 : and iu other pas- 
 sages. 
 
 '-I17. Ill tlie spiritual kin<i(lf)ni of the Lord llure arc various 
 lorms of government, dillering in dift'erent societies, the variety 
 being according to tlie ministries in which the societies are engag- 
 ed : their ministries arc accordinj^^ to the ministries of all things iu 
 man, to which they corresj)Oiul, and that these are various is \v(;ll 
 known ; for the heart has one ministry, the lungs another, the 
 liver another, the pancreas and spleen another, and every organ of 
 sense also another : as there are various administrations of these 
 members in the body, so likewise there are various administrations 
 of societies in the Grand Man, which is heaven, for there arc so- 
 cieties which correspond to those members. That there is a cor- 
 respondence of all thinjrs of heaven with all things of man, may be 
 seen in its proper article above, n. 87 to 101. But all the forms of 
 government agree in this, that they regard the public good as their 
 end, and in that good the good of every one ;t and this is the case, 
 inasmuch as all in the universal heaven are under the auspices of 
 the Lord, who loves all, and from divine love ordains that the gene- 
 ral good should be that from which each receives his good ; every 
 
 * Tiiat by Zion, in the Word, is meant the cliurch, specifically tlic celestial 
 ihurcb, n. 23G2, OO.w. 
 
 t That every man and society, also a man's country and tlio church, and in a 
 universal sense tlie kingdom of the Lord, is a neighbour, and that to do good to 
 them from the love of good, according to the quality of their state, is to love the 
 neighbour, thus that their good, which also is the general good, and to be con- 
 sulted, is the neighbour, n. G818 to G824, 8123. That civil good also, consisting 
 in what is just, is a neighbour, n. 2915, 4730, 8120, 8123. Hence that charity 
 towards the neiglibour extends itself to all and singular things 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 what i.* just from the love of what is just, in every function and 
 in cvCiV work, is to love the neighbour, n. 2417, 8121, 8124. 
 
120 CONCERNING HEAVEN AND HELL. 
 
 one also receives good in proportion as he loves the general good ; 
 for so far as any one loves the community, so far he loves all and 
 singular [of those who compose it] ; and whereas that love is of 
 the Lord, therefore he is so far loved by the Lord, and partakes of 
 good. 
 
 218. From these considerations it may be manifest wliat is the 
 quahty of the governors, viz. that they are in love and in wisdom 
 more than others, thus that from love they exercise good-will to- 
 wards all, and from wisdom have the skill to give etfect to that 
 good-will : persons of such a character, do not domineer and rule, 
 but minister and serve, for to do good to others from the love of 
 good is to serve, and to provide so that it may have effect is to min- 
 ister : neither do they make themselves greater than others, but 
 lesser ; for they set the good of society and of their neighbour 
 in the prior place, but their own good in the posterior place, what is 
 in the prior place being greater, and what is in the posterior lesser. 
 Nevertheless they enjoy honour and glory ; they dwell in the midst 
 of the society, in situations elevated above others, and likewise in 
 jnagnificent palaces ; they accept also this glory and that honour, 
 yet not for the sake of themselves, but for the sake of obedience ; 
 for all in heaven know that they enjoy that honour and that glory 
 from the Lord, and that on this account they ought to be obeyed. 
 These are the things which are meant by the Lord's words to His 
 disciples : ^^Wltosoevcr woidd he great amongst yon, let him he your 
 minister ; and whosoever wonld hejirst amongst you, let him he your ser- 
 vant ; as the Son of Man came not to be ministered unto, but to min- 
 ister,^'' Matt. XX. 27, 28 : " He that is the greatest amongst you, let 
 him be as the least, and he that is a leader, as he loho ministers,^' 
 Luke xxii. 26. 
 
 219. A similar government in the least form prevails likewise in 
 every house, for in every house there is a master and there are ser- 
 vants, the master loving the servants, and the servants loving the 
 master, in consequence of which they serve each other from love, 
 the master teaching how they ought to live, and dictating what they 
 ought to do, whilst the servants obey and perform their duties : to 
 promote use is the delight of the life of all ; whence it is evident 
 that the kijigdom of the Lord is a kingdom of uses. 
 
 220. There are also governments in the hells, for unless there 
 were governments the infernals could not be kept under any re- 
 
cONCF.RN'TVr; hf.avi:n avd iif.i.i.. 121 
 
 straint ; hxxt \\\c povcnnncnts there are ((pposito to the unverninfiits 
 mlieavcii, being all gioumled in self-love, vxcvy one heiii<r (h-.'-irous to 
 rule over otiiers and to ohiain prc-eminenec ; hat mil' tho-e w ho do 
 not favor them, and at the same lime niakini; them the ohjeets of 
 their \engeaiice and eiiielty, for sueh is the quality of self-love : 
 wherefore the more malignant arc set over them as governors, and 
 these they obey front fear.* Dut more \vill be said on this siibjeet. 
 when we come to treat of the hells. 
 
 CoNeF.RMNti DiviNF. ^^'ousHIP IN IIi;\vi:n. 
 
 ^•21. Divine worship in the heavens, as to externals, is not nnlikn 
 divine worship in the earth, bnt it diflers as to internals. In tin- 
 heavens there are doctrines, there are preaehings, and there are 
 temples : the doctrines agree as to essentials, but are of more inte- 
 rior wisdom in the superior heavens than in the inferior heavens : 
 the preachings are according to doctrines ; and as they have houses 
 and palaces [n. 1S3 to 190], so likewise they have teiiq)l(s, in which 
 preaching is performed. The reason why such things have place 
 likewise in the heavens, is, because the angels are continually jier- 
 fecting in wisdom and love, for they have understanding and will 
 alike with men ; and understanding is such that it may be contin- 
 ually perfecting, in like manner will, understanding by the truths 
 which are of intelligence, and will by the goods which are of love. t 
 
 222. But real divine worship in the heavens does not consist in 
 frequenting tem])les and in hearing preaching, but in a life of love, 
 of charity, and of faith, according to doctrines ; preachings in tem- 
 
 * That there are two kinds of rule, one grounded in the love of thcneigiibonr. 
 the other in tiie love of self, n. 10814. That all things good and happv result 
 from tlie rule wiiith is grounded in neighbourly lovo, n. lOIOO. 10014. Tliat iu 
 heaven no one ran rule from the love of self, hut that all are willing to minislcr, 
 and that this is to rule from neighbourly love, and that hence they possess so 
 great power, n. 5732. That all evils result from rtdc grounded 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 to governments, n. 73G4, 
 10160, 10814. 
 
 t That the understanding is recipient of truth, and the will of good, n. 3623, 
 0125, 7503, 9300, 9930. That as all tilings have relation to truth and good, so 
 the all of man's life hath relation to understanding and will. n. 803, 10122. That 
 the angels are perf»?ctcd to eternity, n. 4803, GM8. 
 
122 CONCERNING HEAVEN AND MKLI.. 
 
 pies serve only as means of instruction in things of life. 1 have 
 discoursed with the angels on this subject, and have told thcni, that 
 in the world it is believed that divine worship consists merely in 
 frequenting temples, in hearing preaching, in attending the sacra- 
 ment of the holy supper three or four times every year, and in 
 other forms of worship according to the ordinances of the church, 
 and likewise in setting apart particular limes for prayer, and in 
 behaving devoutly on such occasions ; to which the angels replied, 
 that these are external things which ought to be done, 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 pi-ecepts which doc- 
 trine teaches. 
 
 223. That I might know the nature and manner of their assem- 
 blies in temples, it has been granted me occasionally to enter-in 
 and hear preaching : the preacher stands in a pulpit eastward ; be- 
 fore his face sit those who are in the light of wisdom above others^ 
 on their right side and left those who are in a lesser light ; they are 
 seated in the form of a circle, so that all are in the view of the 
 preacher, no one being at the sides in either direction, so as to be 
 out of his view : at the gate, which is to the east of the temple, and 
 to the left of the pulpit, stand those who are in a stale of initiation : 
 it is not allowed any one to stand behind the pulpit, for in such 
 case the preacher is confused ; the case is the same if any one in 
 the congregation dissents from what is said, wherefore he ought to 
 tjirn away his face. The preachings are fraught with such wisdom, 
 that nothing of the sort in the world can be compared with them, 
 for in the heavens they are in interior light. Temples ajjpear as 
 of stone in the spiritual kingdom, and as of wood in the celestial 
 kingdom, by reason that stone corresponds to truth, in which they 
 are who are in the spiritual kingdom, and wood corresponds to 
 good, in which they are who are in the celestial kingdom :* the 
 consecrated buildings in this latter kingdom arc not called temples, 
 but houses of God. In the celestial kingdom the consecrated build- 
 ings are without magnificence, but in the spiritual kingdom they 
 have magnificence, in a greater or lesser degree. 
 
 * Tliat stone sij,niifics truth, n. 114, G43, 1208, 37-20. G42C, 8G09, 1037(5. That 
 wood signifies good, n. 043, 3720, 8354. Tlsat on lliis account tlic most ancient 
 people, vvlio were principled in celestial j;ood, hud consecrated buildings of 
 wood, n. 3720. 
 
COVrFRNINfl HEAVKN AND HELL. 1'^:^ 
 
 224. I have also discoursed with a oirlain pn,'aoh«'r conccrninj^ 
 the holy prim iplc in which ihcy are wlip licar prcachinirs in tem- 
 ples, and he said, that every one has a pious, devout, and lioly prin- 
 ciple according to his interiors which are ol" iuve and I'aith, since 
 in love and faith is the essential holy principle, because the Divine 
 of the Lord is therein, and that he had no conceptif)ii of external 
 holiness separate from love and faith : and when he thoui^iil of ex- 
 ternal hoUncss so separated, he said that possibly it might be some- 
 thing which makes a pretence of holiness in outward ap|)earancc, 
 or something ac(|uired by art, or something hypocritical ; anil llial 
 some spurious fire, kindled by the love of self and of the world, 
 might give birth and form to such holiness. 
 
 22o. All the preachers are from the Lord's spiritual kingdom, 
 •and none from the celestial kingdom: the reason why they arc 
 from the spiritual kingdom is, because in that kingdom the inhabi- 
 tants are in truths grounded in good, and all preaching is from 
 truths; the reason why there are none from the celestial kingdom 
 is, 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 
 discourse about them. Although the angels, who are in the celes- 
 tial kingdom, perceive and see truths, still there are preachings 
 there, inasmuch as by preaching they are enlightened in the truths 
 Vith which they were acquainted, and are perfected by several 
 others with which they were not before acquainted ; as soon as they 
 liear then), they acknowledge them, and so perceive them, and the 
 truths which they perceive, they also love, and by living according to 
 them, they incor|)orate them into their life, saying, that to live ac- 
 cording to truths is to love the Lord.* 
 
 22G. All preachers are api)ointed by the liOrd, and hence they 
 have the gift of preaching, nor is it allowed any one exce|»t them to 
 teach in the temples. They are called preachers but not priests, 
 and the reason why they are not called priests is, because the 
 priesthood of heaven is the celestial kingdom : for priesthood signi- 
 fies the good of love to the Lord, in which all in that kingdom are : 
 but the royalty of heaven is the spiritual kingdom, for royalty sig- 
 nifies truth derived from good, in which all in that kingdom are, 
 [see above, n. 24]. t 
 
 ' That to love the Lord and our npij.'hbour is to live according to the Lord's 
 precepts, II. 1014.3, 101.53, 10310, 1057ri, 10(;4.'., 10648. 
 
 t Tliat priests represent the Lord ub to divine good, kings as to divine truth, 
 
124 CONCERNING HEAVEN AND HELL. 
 
 22T. The doctrines accortUng to wliicli prcacljing' is performed, 
 have all of thcni respect to life as an end, and none to faith Avithout 
 life : the doctrine of the inmost heaven is fuller of wisdom than the 
 doctrine of the middle heaven, and this latter is fuller of intelli- 
 gence than the doctrine of the ultimate heaven ; for doctrines are 
 so adapted as to be adequate to the perception of the angels in each 
 heaven. The essential of all doctrines is, to acknowledge the Di- 
 vine Human of the Lord. 
 
 Concerning the Power of the Anoels of Heaven. 
 
 22S. That the angels have power, eannot be apprehended by 
 those who know nothing of the spiritual world, and of its influx 
 into the natural world ; for they think that the angels cannot have 
 power, because they are spiritual, and of so pure and unsubstantial 
 a nature that they cannot even be seen by the eye. But they who 
 look more interiorly into the causes of things, are of a different 
 sentiment, for they know that all the power which appertains to 
 man is from his understanding and will, since without those facul- 
 ties he cannot move a particle of his body, understanding and will 
 being his spiritual man : this spiritual man acts upon the body and 
 its members at his pleasure, for what he thinks, that the mouth and 
 tongue speak, and what he wills, this the body acts ; at his dispo- 
 sal also are all the bodily powers : and the will and understanding 
 of man are ruled of the Lord by angels and spirits, and this being 
 the case with will and understanding, it is also the case with all 
 things of the body, since these latter are derived from the former ; 
 and, if you are willing to believe it, man cannot even stir a step 
 without the influx of heaven. That this is the case, has been pro- 
 ved to me by much experience, it having been granted to the angels 
 to move my steps, my actions, my tongue, and speech, at their will, 
 and this by influx into my will and thought, confirming me by ex- 
 perience in the conviction that of myself I could do nothing. They 
 
 n. 2015, 6148. That hence a priest, in tlie Word, sij^nifies those who are prin- 
 cipled in the good of love to tiie Lord, thus the priestiiood signifies that good, 
 n. 9806, 9809. That a king, in the Word, signifies those who arc in divine 
 truth, thus what is kingly [royahy] signifies tnitli derived from good, n. 1672. 
 2015, 2069, 4575, 4581, 496G, 501.J. 
 
CONCERNING HEAVEN AND HELL. 125 
 
 .said afterwards, that every man is so ruled, and that ho may know 
 lliis from the doctrine of the church and from tlie Word, inasmuch 
 as he prays to (iod to send His anfjcis to lead him, direct his steps, 
 teacli him, and inspire him as to what he shall think and wiiat he 
 shall speak, not to mention other cases; still, when he thinks hy 
 liimsclf, separate from doctrine, he says and believes otherwise. 
 These observations are made to the intent that it may be known 
 what power the angels exercise with man. 
 
 229. But the power of the angels in the spiritual world is so 
 great, that if I should adduce all the things in evidence concerning 
 It which have been seen by me, they would exceed belief: if any 
 thing in that world makes resistance, which is necessary to be re- 
 moved because it is contrary to divine order, they cast it down and 
 overturn it by a mere exertion of the will and a look ; thus I have 
 seen mountains, which were taken possession of by the wicked, cast 
 down and overthrown, sometimes shaken at all points, as is the 
 case in earthcpiakes ; rocks also opened in the midst even to the 
 deep, and the wicked who were upon them swallowed up : I have 
 seen also some hundred thousands of evil spirits dispersed and cast 
 into bell by them : multitude is of no avail against them, nor arts, 
 cunning, and confederacies, for they see all things, and in a mo- 
 ment dash them in pieces : but more may be seen on this subject 
 in the relation concerning the Destruction of Babylon. Such is the 
 power which they exercise in the sjiiritual world ; and that they 
 have also similar power in the natural world, when it is granted 
 them to exercise it, is manifest from the Word, as where it is writ- 
 ten that they brought destruction on whole armies ; that they indu- 
 ced a pestilence of which seventy thousand men died, on Avhich oc- 
 casion it is thus written: '• The angel stretched out his hand against 
 Jerusalem to destroy it, but Jehovah repented of the evil and said to 
 the angel who destroyed flic people, it is enough, withhold 7iow thy 
 hand: and David saw the augel toho smote the people,^'' 2 Samuel, 
 xxiv. 1."), IG, 17 : not to mention other passages. Inasmucli as the 
 angels have such power, therefore they are called powers ; as in 
 David : '• Bless Jehovah ye angels most powerful in stre7igth,^^ 
 Fsalm ciii. 20. 
 
 230. It is jiowever to be noted, that the angels have no power 
 at all from themselves, but that all the power they have is from the 
 Tiord : and that they are so far powers, as they acknowledge this : 
 
 17 
 
|2tf CONCERNINS HEAVEN AND HELL. 
 
 whosoever of them believes that he has power from himself, becomfes 
 instantly so weak, that he cannot even resist a single evil spirit ; 
 and tins is the reason why the angels attribute no merit at all to 
 themselves, and hold in aversion all praise and glory for any thing 
 which they do, ascribing it all to the Lord- 
 SSI. It is the divine truth proceeding from the Lord which has 
 all power in the heavens, for the Lord in heaven is divine truth 
 united to divine good, [see «. 1*20 to 140], and so- far as the angels 
 are receptions of it so far they are powers.* Every one also is his 
 own truth and his own good, because every one is of a quality ac- 
 cording to his understanding and will, and understanding is of 
 truth, because the all of it is from truths, and will is of good, be- 
 cause the all of it is from goods ; for whatsoever any one under- 
 stands, this he calls truth, and whatsoever he wills, this he calls 
 good ; hence it is that every one is his own truth and his own 
 good :t in proportion therefore as an angel is truth from the Di- 
 vine, and good from the same source, in the same proportion he is 
 a power, because in the same proportion the Lord is with him : 
 and since no one is in good and truth exactly similar or the same 
 with that of another, (for in heaven as in the world there is perpetu- 
 al variety, n. 20,) therefore one angel is not in similar power with 
 another. They are in the greatest power, who constitute the arms 
 in the grand man or heaven, by reason that they who are in that 
 province are in truths more than others, and into their truths there 
 is an influx of good from the universal heaven ; the power also of 
 the whole man transfers itself into the arms, and by the arms the 
 whole body exercises its forces : hence it is that by arms and hands, 
 in the Word, is signified power.| In heaven occasionally there ap- 
 
 * That the angels are called powers, and that they are powers, by virtue of 
 the reception of divine truth from the Lord, n. 0639. That angels arc recipients 
 of divine truth from the Lord, and that on this account they are called gods in 
 the Word throughout, n. 4295, 4402, 8301, 9393. 
 
 t That a man and an angel is his own good and his own truth, thus his own 
 love and his own faith, n. 10298, 10367. That he is his own understanding 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, u. 10076, 10177, 102G4, 
 10284. 
 
 t Concerning the correspondence of the hands, the arms and shoulders, vvitli 
 the grand man or heaven, n. 4931 to 4937. That by arms and hands, in the 
 Word, is signified power, n. 878, 3091, 4031, 4932, 6947, 10017. 
 
CONCERXlNffi HEAVEN AND HELI.. H'l 
 
 pears a naked arm thence proceeding, which is of so great power, 
 as to be able to break in pieces every thing it meets witli, even if it 
 was a rock upon eartli : on a time also it was directed towards me, 
 and 1 perceived that it was able to crush my bones to powder. 
 
 232. That tlic (iniiic truth whi( h proceeds from llic Lord has all 
 power, and that the angels have [lowerin |)roportion as they are re- 
 ceptions of divine truth from tlie Lord, may be seen above, n. 137.: 
 but the angels are receptions of divine truth only so far as thej 
 arc rece])tions of divine good, for truths have all power from irood, 
 and none without good ; and likewise good has all power by trutlii 
 and none without truths ; power exists from the conjunction of 
 both : the case is the same with faith and love, for whether we speak 
 of truth or faith it is the same thing, since the all of faith is truth ; 
 also whether we speak of good or of love it is the same thing, sinc« 
 the all of love is good.* How great power the angels have by 
 truths derived from good, was made evident also from this circum- 
 stance, that an evil spirit, when only looked at by the angels, falls 
 into a swoon, and does not appear as a man, and this until the an- 
 gel turns away his eyes : the reason why such an effect is produced 
 by the look of the atigels, is, because their sight is from the light 
 of heaven, and the light of heaven is divine truth, sec above, u. 126 
 to 132 : eyes also correspond to truths derived from good.f 
 
 233. Inasmuch as truths derived from good have all power, there- 
 fore no power at all appertains to falses derived from evil.| AJl in 
 hell are in falses derived from evil, wherefore they have no power 
 against truth and good. But what is the nature of their power 
 amongst themselves, and what the power of evil spirits is before 
 they are cast into hell, will be shown in the following pages. 
 
 * That all power in the heavens is of truth derived from good, thus of faith 
 grounded in love, n. 30!)1, 35G3, G413, 8304, 9643, 10019, 10162. That all pow- 
 «r is from the Lord, because from Him is all truth which is of faith, and good 
 which is of love, n. 'J327, 9410. That this power is meant by the keys given to 
 Peter, n. G344. That it is the divine truth proceeding from the Lord which hath 
 all power, n. G948, 8200. That this power of the Lord is what is understood by 
 sitting at the right hand of Jehovah, n. 3387, 4092, 4933, 7518, 7G73,828J, 9133 
 That the right hand denotes power, n. 1(X)19. 
 
 1 That the eyes correspond to truths derived from good, n. 4403 to 4421, 4523 
 to 4534, G923. 
 
 t That falses derived from evil have no power, bgcauso truth derived from 
 §ood hath all power, n. 6784, 10481 
 
128 concerning heaven and hell. 
 
 Concerning tue Speech of the Angels. 
 
 234. The angels discourse one amongst ajiother altogether as 
 men in the world, and likewise on various subjects, as on domestic 
 affairs, on the affairs of civil society, on the affairs of moral life, and 
 on the affairs of spiritual life ; nor is there any difference bctv/ixt 
 them and men in this case, except that they discourse one amongst 
 another more intelligently than men, because from more interior 
 thought. It has been granted me often to be in their comj)any, and 
 to converse with them as a friend with a friend, and sometimes as 
 an unknown person with an unknown person, and on such occa- 
 sions, inasmuch as I was in a similar state with them, I knew no 
 otherwise than that I was conversing with men on earth. 
 
 235. Angelic speech, like human speech, is distinguished into 
 expressions, and is also alike sonorous in its utterance, and sono- 
 rous in the ear of the person spoken to ; for angels, like men, have 
 a mouth, a tongue and ears ; and they have likewise an atmos- 
 phere, in which the sound of their speech is articulated, but it is a 
 spiritual atmosphere, which is accommodated to the angels who 
 are spiritual ; the angels also respire in their atmosphere, and utter 
 words by means of respiration, as men do in their atmosphere.* 
 
 236. All in the universal heaven have one language, and all un- 
 derstand each other, from whatsoever society they are, whether 
 near or distant. Language is not learned there, but is implanted 
 in every one, for it flows from their very affection and thought : 
 the sound of speech corresponds to their affections and the artic- 
 ulations of sound, which are expressions, correspond to the ideas of 
 thought which are derived from affection ; and since language cor- 
 responds to those, it likewise is spiritual, for it is affection sounding 
 and thought speaking. Every attentive observer may know, that 
 all thought is from affection which is of love, and that the ideas of 
 thought are various forms into which the general affection is dis- 
 tributed, for no thought and idea at all is given without affection, 
 their soul and life being from that source : it is owing to this cir- 
 
 * That in the heavens there is respiration, but of an inferior kind, n. 3884, 
 3885: from experience, n. 3884, 3855, 3891, 3893. That respirations are dis- 
 similar there, and various, according to their states, n. 1119, 3886, 3887, 3889, 
 3892, 3893. That the wicked cannot respire at all in heaven, and lliat if they 
 come thither, they arc suftocated, n. 3893. 
 
C(»NCEUNI\U lirAVKN AND IIT-LL. 12'J 
 
 cunislancc, that angels know the (juahty i»f ariotlier, mcioly iVom 
 his speech, from the sound \vli;it is the quuhty of his afl'ection, and 
 from the articuUitions of sound, or the expressions, what is lUv. 
 ({uality of his mind : the wiser ang«ds know from one scries of n 
 discourse, what is the (piality of the ruhng aflcction, for tluy attend 
 principally to that alVection. That aflections arc various with every 
 one, is a known thing, one atlection prevailing in a state of ghid- 
 uess, another in a state of grief, another in a state of mildness and 
 mercy, another in a stiite of sincerity and truth, another in a state 
 of love and charity, another in a state of zeal, or in anger, another 
 in a state of simulation and deceit, another in the quest of honour 
 and of glory, and so forth; but the ruling aflectiou or love ia iu 
 them idl ; wherefore the wiser angels, inasmuch as they perceive 
 this, discover from the speech all the state of another : that this is 
 the case, lias been given me to know from mucli experience. I 
 have heard angels discovering the life of another merely from hear- 
 ing him, and have been also told by them that they know all things 
 of another's life from some ideas of his thought, because they thence 
 know his ruling love in which are all things in their order, and that 
 the man's book of life is nothing else. 
 
 ••i3T. Angelic language has nothing in common with human lan- 
 guages, except in regard to some expressions, which derive their 
 tone from a certain aftection, yet not with the expressions, them- 
 selves, but with their tone, on which subject something will be said 
 in what follows. That angelic language has not any thing in com- 
 mon with human languages, is evident from this consideration, that 
 it is impossilile for the angels to utter one expression of human 
 language, and that when they have attempted it, they were not 
 able ; for they cannot utter any thing but what is in complete 
 agreement with aflcction, since what is not in agreement is repug- 
 nant to their very life, inasmuch as life is of aflection, and their 
 "jpeech is derived from it. I have been told that the first language 
 of men on our earth was in agreement with it, because they had it 
 from heaven, and that the Ilclircw language agrees with it in some 
 things. 
 
 238. Inasmuch as the speech of anircls corresponds to their af- 
 fection which is of love, and the love of heaven is love to the Lord 
 and, love towards the neighbour, [see above, n. 13 to 19], it is evi- 
 dent how elegant and delightful their discourse is, since it affect? 
 
130 COXCERNING HEAVEN" AND HELL. 
 
 not only the ears, but also the interiors of the minds of those wh<y 
 hear. There was a certain hard-hearted spirit, with whom an an* 
 gel discoursed, and who, from his discourse, was at length so aftect- 
 cd, that he shed tears, saying, that he could not resist it, because 
 it v/as love speaking, and that he never wept before. 
 
 239. The discourse of the angels is likewise full of wisdom, in- 
 asmuch as it proceeds from their interior thought, and tlieir interior 
 thought is wisdom, as their interior affection is love ; love and 
 wisdom thus conjoin themselves in their discourse, and hence it is 
 so full of wisdom, that they can express by one word what man 
 cannot express by a thousand words, and likewise the ideas of their 
 thought comprehend such things as man cannot conceive, still less 
 utter : hence it is that the things which have been heard and seen 
 in heaven are said to be ineffable, and such as ear hath not heard 
 nor eye seen. That this is the case, it has also been granted me 
 to know by experience ; I have occasionally been let into the state 
 in which the angels are, and in that state 1 have discoursed with 
 them, and on such occasions have understood all things which they 
 
 ( said, but when I was let back into my former state, and thus into 
 the natural thought proper to man, and was desirous to recollect 
 what I had heard, I was not able, for there were a thousand things 
 which were not adequate to the ideas of natural thought, thus were 
 not expressible, except only by variegations of heavenly light, and 
 thus in no degree by human expressions. The ideas of the thought 
 of angels, from which their expressions are derived, are likewise 
 modifications of the hght of heaven, and the affections, from which 
 (he tone of the expressions is derived, are variegations of the heat 
 of heaven, inasmuch as the light of heaven is divine truth or wis- 
 dom, and the heat of heaven is divine good or love, [see above, n. 
 126 to 140], and the angels derive affection from the divine love, 
 and thought from the divine wisdom.* 
 
 240. Inasmuch as the speech of the angels proceeds immediately 
 from their affection, for as was said above, n. 23G, the ideas of 
 thought are various forms into which the general affection is dis- 
 tributed, therefore the angels are able to express in a minute what 
 man cannot express in half an hour, and are able hkewise, by some 
 expressions, to present what would require several pages to convey 
 
 ' That tlic ideas of the angels, from which they speak, are olTected by'woii- 
 derful variegations of the lipilit of heaven, n. 1C46, 3343, 3G93. 
 
CONCKRNIN(J UKAVEN AND HELL. l.'il 
 
 ni wriliiiir: tliis also has Ijctii rvidciK't'd to mo by much cxpcri- 
 encc* The ideas (d'tlu" th<iu:ihl ofaiij^t'ls, diiil tlic rxpn'ssions ot' 
 their speech, lluis make one, hke the eiVicient cause and its efi'ect, 
 for in tlie expressions is presented in eflect wliat in the ideas of 
 thou^jht is as a cause ; hence it is tliat every ex[)ression coinj)rc- 
 hends in it so many thini^s. Singular thini^s of the thouirht, and 
 hence sinijular tilings of the speech of the ani^els, appear also, 
 wlien tliey are presenttMl to view, hke a thin wave, or eireuniflnent 
 atmosphere, in which are thini>;s innumerabhi in their order, vvliich 
 are derived from their wisdom, and which enter another's thought 
 and aftect him. Tlie ideas of tlie thoujjjht of every one, as well 
 an2:el as man, are presented visible in the light of heaven, when it 
 pleases the Lord.f 
 
 241. The angels who are of the Lord's celestial kingdom, dis- 
 course in like manner as tlie angels who are of the Lord's spiritual 
 kingilom, but the celestial angels discourse from more interior 
 thought than the spiritual angels ; and whereas the celestial angels 
 are in the good of love to the Lord, they speak from wisdom, and 
 the spiritual angels, inasmuch as they are in the good of charity 
 towards their neighbour, which in its essence is truth, [n. 21o], 
 «peak from intelligence, for wisdom is from good and intelligence 
 is from truth. Hence the speech of the celestial angels is like a 
 gentle stream, soft and as it were continuous, but the speech of the 
 spiritual anirels is a little vibratory and discrete : the speech of the 
 celestial angels has in its tone nuich of the vowels u and o, whereas 
 the speech of the spiritual angels has in its tone much of the vow- 
 els € and i ; for vowels are to express sound [or tone], and in sound 
 or tone there is affection, for, as was said above, n. 236, the sound 
 
 * That the angels can express by tlioir speecli in a niompnt more than man 
 oan express by his in half an hour, and tliat they can also express euch thinjrs 
 as do not fall into the expressions of human speech, n. IGll, 1642, llj43, 1G45, 
 4609, 7089. 
 
 f That there are innuniGrable tliinjrs contained in one idea of thought, n. 
 1008, 1869, 4940, 6613, 6614, 6015, 0617, 6618. That the ideas of the thought 
 of man are opened in the other life, and presented visible by a living imago as 
 to their quality, n. 1869, 3310, 5.'>10. What is the quality of their appearance, 
 n. 6201, 8885. That the ideas of the angels of tlie inmost heaven appear like 
 flaming light, n. GGl.j. That the ideas of ilio angels of the ultimate heaven ap- 
 pear like thin bright clouds, n. 6614. The idea of an angel seen, from which 
 issued radiation to the Lord, n. 6020. That the ideas of thought extend them- 
 selves at large into angelic societies round about, n. C598 to 6018 
 
13^ CONCERNING HEAVEN AND Iir.I.r,. 
 
 [or tone] of the speech of the angels corresponds to aftection, anJ 
 the articulations of sound, which are expressions, corresponds to 
 the ideas of thought derived from aftection. Inasmuch as vowels 
 do not belong to language, but to the elevations of its expressions 
 by sound to various affections according to the state of every one, 
 therefore in the Hebrew language the vowels are not expressed, 
 and arc likewise variously pronounced ; hence the angels know the 
 quality of man as to his aftection and love. The speech of tho 
 celestial angels is also without hard consonants, and seldom slides 
 from consonant to consonant witiiout the interposition of a word 
 Avhich begins with a vowel ; hence it is that, in the Word, the little 
 expression and so often occurs, as may be manifest to those who 
 read the Word in the Hebrew language, in which that little expres- 
 sion is soft, and both begins and ends with the sound of a vowel : 
 from the expressions in the Word also in that language, it may in 
 some measure be known whether they belong to the celestial class 
 or to the spiritual class, thus whether they involve good or truth, 
 those which involve good partaking much of the u and o, and like- 
 wise something of the a, but those which involve truth partaking of 
 the c and i. Inasmuch as aftections principally express themselves 
 by sounds, therefore also, when great subjects are treated of, as ' 
 heaven and God, those expressions are preferred, in human dis- 
 course, which contain the vowels u and o ; musical sounds also 
 have an elevation to the same vowels when similar things are ex-" 
 pressed ; but it is otherwise when the subjects treated are not of 
 importance : hence it is that the art of music is skilful in expressing- 
 various kinds of affections. 
 
 242. In angelic speech there is a certain concord [conccnttts], 
 which cannot be described :* this concord arises from this circum- 
 stance, that the thoughts and affections, which give birth to the 
 speech, pour themselves forth and diff'use themselves according to 
 the form of heaven, and it is the form of heaven according to which 
 all arc consociated, and according to which is all communication : 
 that the angels are consociated according to the form of heaven, 
 and that their thoughts and affections flow accordingly, may be 
 seen above, n. 200 to 212. 
 
 * Tliat in angelic speech there is conf^ord with '(aimonious cadoncc, n. 1648, 
 1649, 7191. 
 
CONCERNIN0 UEAVKN AND HELL. 1S3 
 
 tI43. A speech siimlur to what prevails in the spiritual world is 
 imphmled in every man, but in hia interior intcllcctuul part ; yet 
 since that speech with man does not fall into expressions analo- 
 gous to artection, as with the angels, man Knows nut that he is m 
 it ; it IS nevertheless from this ground that man, when ho comes 
 into the other life, comos into the use of the same speech with the 
 sj/irits and anircls there, and thus knows how to discourse without 
 instruction.* IJut more on this subject below. 
 
 244. All in heaven have one speech, as was said above, but it 
 varies in this respect, that the speech of the wise is more interior, 
 and fuller of the variationsof aftections and of the ideas of thoughts; 
 the speech of the less wise is more exterior, and has not such a 
 fulness ; and the speech of the simple is still i.iore exterior, and 
 hence consists of expressions, from which the sense is to be ex- 
 tracted in the same manner as when men discourse with each other. 
 There is also a method of discoursing by the face, closing in some- 
 what sonorous modified by ideas : there is also a method of dis- 
 coursing in which representatives of heaven are mixed with ideas, 
 and from the ideas descend to the sight : there is also a method of 
 discoursing by gestures corresponding to the aftections, and repre- 
 senting things similar to what are represented by words ; there 
 is a method of discoursing by the general things of affections and 
 by the general things of thoughts : there is also a method of dis- 
 coursing resembling thunder ; not to mention other kinds. 
 
 24.5. The speech of evil and infernal spirits is in like manner 
 spiitual, because derived from affections, but from evil affections, 
 and the filthy ideas thence resulting, which the angels hold alto- 
 gether in aversion ; the discourses in hell are thus opposite to the 
 discourses in heaven, wherefore the wicked cannot endure angelic 
 discourse, and the angels cannot endure infernal discourse : infer- 
 nal discourse is to the angel* as a stinking odour which strikes the 
 nostrils. The speech of hypocrites, or of those who can assume 
 the character of angels of light, is, as to the expressions, similar 
 to the speech of angels, but as to affections and consequent ideas 
 
 • That there is spiritual or angelic speech appertaining to man, althoujih he 
 is ignorant of it, n. 4014. That the ideas of the internal man are spiritual, but 
 that man, during his life in the world, perceives them naturally, because he 
 Uien thinks iu the natural principle, n. 1(1236, 1024G, 10550. That man after 
 death comes into his interior ideas, n. 32*3»;, 2.U2, 3343, 105G8, 10604. That 
 Those ideas then form his speech, n. 9470. 247!*, 2470. 
 J8 
 
184 t,'ONCERNl>rG HEAVEN AND MELT., 
 
 of thought it is altogether opposite, wherefore their speech, when 
 its interior quahty is perceived, as is clone by the wise angels, is 
 heard as the gnashing of teeth, and strikes with horror. 
 
 Concerning the Speech of Angels with Man. 
 
 246. The angels who speak with man, do not speak in their owh 
 language, but in the man's language, and likewise in other lan- 
 guages with which the man is acquainted, but not in languages un- 
 known to the man : the reason is, because angels, when they 
 speak with man, turn and conjoin themselves to him, and the con- 
 junction of an angel with man produces this effect that each is in 
 similar thought ; and since the thought of man coheres with his 
 memory, and speech flows from that source, therefore each is in 
 the same language : moreover an angel or spirit, when he comes 
 to man, and by turning to him is conjoined to him, comes into all 
 his memory, insomuch that he is almost led to suppose, that he 
 knows from himself what the man knows, thus also his languages. 
 I have discoursed with the angels on this subject and have told 
 them, that possibly they conjectured that they spoke with me in 
 my mother tongue, because it is so perceived,, when yet they were 
 not the persons who spoke, but myself, and that this may be mani- 
 fest from this consideration, that angels are not able to utter a 
 single expression of human language, [n. 237] ; and, besides, hu- 
 man language is natural, and they are spiritual, and spiritual beings 
 cannot utter any thing naturally : to these observations they re- 
 plied, that they were aware that their conjunction with the man 
 with whom they speak, is with his sjiiritual thought, but whereas 
 that thought flows-in into his natural thought, and this latter 
 coheres with his memory, that on this accoimt the language of the 
 man appears to them as their own, in like manner all his science, 
 and that the reason why this effect has place is, because it pleased 
 the Lord that such conjunction, and as it were insertion of heaven 
 with man, should take place ; but that the state of man at this day 
 is so altered, that he cannot any longer have such conjunction with 
 the angels, but with spirits who are not in heaven. I have also 
 discoursed with spirits on the same subject, but they were not will- 
 ing to believe that it is the man who speaks, but that tliey speak in 
 
COXCERMVO JIEAVEN AND nr.LI.. 13v> 
 
 aiau, also that niati docs ikiI luiow what lie knows, hut thcmsclvcF, 
 and thus tliat all ihinirs uitli which uiaii is acquainted arc from 
 tliein : I was desirous by several arj^uiiieiits to convince tlicni that 
 this IS not the case, hut in vain. ^^ ho arc to he understood by 
 spirits, and who iiy angels, will he shown in the following pages, 
 when we come to treat of the world of spirits. 
 
 247. Another reason why angels and spirit;^ conjoin thenisclvCB 
 BO closely w ith man as not to know but that the things appertain- 
 ing to man arc their own, is, because such is the conjunction be- 
 tween the spiritual and the natural world with man, that they are 
 as it were one : but whereas man separated himself from heaven, 
 it w as provided by the Lord, that with every man there should be 
 attendant angels and spirits, and that man should be ruled by them 
 from the Lord, for w Inch reason the conjunction is so close. It 
 would have been otherwise if man had not se])arated himself, for 
 in such case he might have been governed by a general influx out 
 of heaven from the Lord without spirits and angels adjoined to 
 him. But this subject w ill be specifically treated of in what follows, 
 when we come to treat of the conjunction of heaven with man. 
 
 248. The speech of an angel or of a spirit with man is heard as 
 sonorously as the speech of man with man ; nevertheless it is not 
 heard by others who stand near, but by the man himself alone : the 
 reason is, because the speech of an angel or of a spirit flows-in 
 first into the man's thought, and by an internal way into his organ 
 of hearing, and thus actuates it from w ithin ; whereas the speech 
 of man with man flows-in first into the air, and by an external way 
 into his organ of hearing, which it actuates from without ; hence 
 it is evident that the speech of an angel and of a spirit with man is 
 heard in man, and, since it equally efleets the organs of hearing, 
 that it is also equally sonorous. That the speech of an angel and 
 of a spirit flows down even into the ear f r^ n within, was evident to 
 nie from this circumstance, that it also flows-in into the tongue, and 
 excites in it a slight vibration, but not with any motion, as when 
 the sound of speech is articulated by it into expressions by the 
 man himself. 
 
 249. But to speak w ith spirits at this day is rarely granted, be- 
 cause it is dangerous,* for on such occasions spirits know that they 
 
 * That man is able to discourse with spirits and anjjels, and that the ancieiitf 
 Ocqucnlly ao discoursed, n. 07, OS, 09, 7d4, 1034. 1030, 7802. That in som»> 
 
136 CONCERNING HEAVEN AND IIBLL. 
 
 are with man, which otherwise they do not know, and evil spirits 
 are of such a quaUty, that they regard man with deadly hatred, 
 and desire nothing more than to destroy him both as to soul and 
 body, which is also effected with those who have indulged much in 
 phantasies, so as to remove from themselves the delights suitable 
 to the natural man. Some also, who lead a solitary life, occasion- 
 ally hear spirits speaking with them, and without danger : but the 
 spirits with them are at intervals removed by the Lord, lest they 
 should know that they are with man ; for the generality of spirits 
 do not know that there is any other world than that in which they 
 dwell, thus likewise they are ignorant that there are men in anoth- 
 er place ; wherefore it is not allowed man to speak in turn with 
 them, for in such case they would know it. They who think much 
 on religious subjects, and are so intent upon them as to see them 
 as it were inwardly in themselves, begin also to hear spirits speak- 
 ing with them ; for the things of religion, whatsoever they are, when 
 man is intent upon them so as not to interrupt his thoughts with va- 
 rious occupations which are of use in the world, enter interiorly, 
 and there stop, and occupy the whole spirit of the man, and pene- 
 trate into the spiritual world, and move the spirits who dwell there ; 
 but such persons are visionaries and enthusiasts, and believe every 
 spirit whom they hear to be the Holy Spirit, when yet they are en- 
 thusiastic spirits. Such spirits see falses as truths, and because 
 they see them, tliey persuade themselves that they are truths, and 
 likewise persuade those with whom they flow-in ; and whereas 
 those spirits began also to press the persuasion of evils, and were 
 also obeyed, therefore by degrees they were removed : enthusiastic 
 spirits are distinguished from other spirits by this, that they believe 
 themselves to be the Holy Spirit, and that the things which they 
 say are divine : those spirits do not hurt man, because man honours 
 them with divine worship. I have also occasionally discoursed with 
 them, and on such occasions were discovered the wicked devices 
 which they infused into their worshippers : they dwell together to 
 the left in a desert place. 
 
 250. But to discourse with the angels of heaven is granted only 
 
 earths angels and spirits appear in a human form, and speak with the inhabitants, 
 n. 10751, 10752. But that in this earth at this day it is dangerous to discourse 
 with spirits, unless man be principled in a true faith, and be led by the Lord, n. 
 784, 9438, 10751. 
 
OONCEBNING HEAVEM AND HEI.t. 137 
 
 \o tlinjjr who aro in truths «lfrivt'd from {jood, rspccinlly who are 
 in ilic aoknowledgnient of the Lord, and of the Divine in his Hu- 
 man, hecause this is the truth in which the heavens are ; for, as 
 wa.^ said aliove, the Lord is the (iotl of heaven, n. 2 to 6: the 
 Divine of the Lord makes heaven, n. 7 to I'i : the Di\iiieof the Lord 
 in heaven is h)ve to Ilini and charity towards the neighbour deriv- 
 ed fi«m llini, n. l:]to 10: tlic universal heaven in one complex re- 
 scmhies one man, in Ukc manner every society of heaven, and every 
 angel is in a perfect human form, and this from the Divine Human 
 of the Lord, n. 59 to R6 : from whieh considerations it is evident, 
 that to discourse 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-in into those truths with man, and consec|uently 
 heaven flows-in also. The reason why divine truths o|)en the inte- 
 riors of man, is, because man was so created, that as to the internal 
 man he may be an image of heaven, and as to the external may be 
 an image of the world (n. 57), and the internal man is not opened 
 except by tiie divine truth proceeding from the Lord, inasmuch as 
 that is the light of heaven and the life of heaven, [n. r2G to 140]. 
 
 251. The influx of the Lord Himself with man is into his fore- 
 head, and thence into the whole face, since the forehead of man cor- 
 responds to love, and the face corresponds 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 evei-y part under which 
 is the cerebrum, because that region of the head corresponds to in- 
 telligence : but the influx of the celestial angels is into that part of 
 the head beneath which is the cerebellum, and which is called the 
 occiput, from the ears in all directions even to the back of the neck, 
 for that region corresponds to wisdom. All speech of the angels 
 with man enters by those ways into his thoughts : hence it has been 
 apperceived by nje what angels they were who have discoursed with 
 me. 
 
 252. They who discourse with the angels of heaven, see also 
 
 * That the forehead corresponds to relestial love, and Uiencc, in the Word, 
 Vignifies that love, n. 903G. Tliat the fare corresponds to the interiors of man, 
 which are of flie thought and aflrction, ii. 15G8, 2MHS, 2i»80, 3G31, 47!H;, 47<J7, 
 4H0O, niGo, 51G8, oG'X>, 930G. That the face also is fonned to correspondence 
 of i!)e interiors, n. 4791 to 4S05, 5G9'». That hence the face, in tlio Word, sig- 
 nifies the interiors, n. 1999, 2434, 3527, 40GC, 479«». 
 
l3S CONCERNING HEAVEN AND IIKLL. 
 
 those tilings which arc in heaven, hecausc they see from the light 
 of heaven, in which their interiors are ; the angels also see hy [or 
 through] them those things which are on the earth ;* for with them 
 licaven is conjoined to the world, and the world is conjoined to 
 heaven, since, as was said above, n. 246, when the angels turn 
 themselves to man, they conjoin themselves to him in such a man- 
 ner, that they know no other hut that the things appertaining to man 
 are their own, not only those things which belong to his speech, but 
 also those which belong to the sight and hearing ; man also, in his 
 turn, knows no other than that the things which flow-in through the 
 angels are his. In such conjunction with the angels of heaven were 
 the most ancient people on this earth, whose times therefore were 
 called the golden age ; these, inasmuch as they acknowledged the 
 Divine under a human form, thus acknowledged the Lord, discour- 
 sed with the angels of heaven as with their intimates, and the angels 
 of heaven discoursed in their turn with them as with their intimates, 
 and in them heaven and the world made one. But man, after 
 those times, successively removed himself from heaven, by loving 
 himself more than the Lord, and the world more than heaven, in 
 consequence of which be began to be sensible of the delights of self- 
 love and the love of the world separate from the delights of heaven, 
 and at length to such a degree, that he became ignorant of any 
 other delight : on this occasion the interiors were closed, which 
 had been open into heaven, and the exteriors were opened to the 
 world ; and when this is the case, man is in light as to all things 
 relating to the world, and in thick darkness as to all things rela- 
 ting to heaven. 
 
 253. After those times it rarely happened that any one discour- 
 sed with the angels of heaven, yet some did discourse with spirits 
 who are not in heaven ; for the interiors and exteriors of man are 
 such, that they are either turned to the Lord, as to their common 
 centre, [n. 124], or to self, thus backwards from the Lord ; those 
 which are turned to the Lord, are also turned to heaven, but those 
 which are turned to self, are also turned to the world : and those 
 which are turned in that direction, can with difficulty be elevated ; 
 nevertheless they arc elevated by the Lord as far as possible, by the 
 ■conversion of the love, and this is cftcctcd by truths from the Word. 
 
 '•* Tliat spirits can see nniliiiig liy [or llirougli] man wliirli is in this solar world 
 )>nt tli;;l tlioy Jiave scon througli my eyes, the roason. n. 1880. 
 
CO.VCEnNINfl HEAVEN AND MBLL. VW 
 
 2.'>4. I Imve bcfii infoiiiiLtl in what manner the Lord spukc with 
 the prophets, by [or throuiili] whom the Word was communicated ; 
 He did not speak witli them as with the ancients by an influx into 
 their interiors, but bv spirits who were s«'nt to them, whom the Lord 
 filleil with ni.s asprct, and thus inspired words which they dictated 
 to tlic propliets, so tliat it was not inthix l)ut dictation: and where- 
 as the words came fortli immediately trom the Lord, therefore each 
 of tliem was fdled with the Divine, am] contains in it an internal 
 sense, wliich is such, tiuit tlie an^jjels in heaven jjcrceive them in ;• 
 celestial and spiritual sense, when men perceive them in a natural 
 sense : thus the Lord has conjoined heaven and the world by the 
 Wonl. In what manner spirits are filled with the Divine from the 
 Lord by aspect, has also been sliowu nic : the spirit tilled with the 
 Divine from the Lord knows no other than that he is the Lord, and 
 that the Divine is what speaks, and this even until he has deli\ered 
 his speech ; afterwards he apperceivos and acknowledges that he 
 is a spirit, and that he did not s;»eak from himself but from the 
 Lord. Since such was the state of the s|)irits who spake with the 
 prophets, therefore also it is said by theni, that Jehovah sj)ake, 
 the spirits themselves calling themselves Jehovah, as may be mani- 
 fest, not only from the prophetical, but also from the historical 
 parts of the Word. 
 
 2^55. To the intent that it may be known what is the nature and 
 quality of the conjunction of angels and spirits with man, it is al- 
 lowed to relate some things worthy of notice, as tending to illus- 
 trate and confirm the subject. When angels and spirits turn them- 
 selves to man, on such occasions they know no other than that the 
 language of man is theirs, and that they have no other language; 
 the reason is, because on such occasions they are in the man's lan- 
 guage, and n(»t in their own, which they do not even remember ; but as 
 soon as they turn themselves from man, they are then in their own 
 angelic and spiritual language, nor do they know any thing of the 
 language of man : the case was the same with myself, w hen I had 
 been in company with the angels, and in a similar state with then), 
 for on such occasions I also discoursed with them in their language, 
 nor did I know any thing of my own, nor even remember it ; but as 
 soon as I was not in company with them, I was in my own language. 
 It is also worthy of remark, that when angels and spirits turn them- 
 selves to man, they can discourse with him at any distance; thcj* 
 
140 CONCERNINO HEAVEN AN1> HELL. 
 
 have also discoursed with me, when they were afar off, as loudly aS 
 when they were near ; but when they turn themselves from- Ji.an, 
 and speak, one with another, nothing at all is heard by man, thoup;h 
 ihey are even close at his ear: hence it was made evident, tiiat all 
 conjunction in the spiritual world is according to conversion, it de- 
 serves further to be remarked, that several can discourse together 
 with man, and man with them, for they send some spirit from them- 
 selves to the man with _whom they are desirous to converse, and the 
 emissary spirit turns himself to him, and the rest of them turn to 
 their emissary, and thus concentrate their thoughts, which the spirit 
 utters ; the spirit, in such case, knows no other than that he speaks 
 from himself, and they know no other than that they speak from 
 themselves: thus the conjunction of several with one is effected 
 also by conversion.* But concerning these emissary spirits, who 
 are also called subjects, and concerning communication by them, 
 more will be said in the following pages. 
 
 256. It is not allowed any angel and spirit to speak with man 
 from his own memory, but from the man's memory ; for angels and 
 spirits have memory alike with men : if a spirit were to discourse 
 with man from his own memory, in such case the man would know 
 no other than that the spirit's thoughts on the occasion were his own, 
 when yet they belong to the spirit and it would be like the recollec- 
 tion of a thing which yet the man never heard of or saw. That this 
 is the case, it has been given me to know from experience. Hence 
 some of the ancients had an opinion, that after some thousands of 
 years they should return into their former life, and into all its ope- 
 rations, and likewise that they had so returned, which they conclu- 
 ded from this circumstance, that occasionally there had occurred to 
 them as it were a recollection of things which yet they never either 
 saw or heard ; which came to pass in consequence of spirits flow- 
 ing-in from their own memory into their ideas of thought. 
 
 257. There are also spirits, who are called natural and corpore- 
 al spirits, who, when they come to man, do not conjoin themselves 
 with his thought like other spirits, but enter into his body, and oc- 
 
 * That the spirits sent from societies of spirits to other societies are called sub- 
 jects, n. 4403, 5856. That communications in the spiritual world are eflected by 
 such emissary spirits, n. 4403, 584G, 5083. That a spirit, when he is sent out 
 and serses for a subject, doth not think from himself, but from those by whom h(^ 
 was sent out, n. 5985, 5086, 5987. 
 
CONCERNINO HEAVEN AND HILL. 141 
 
 cupy all his senses, ami speak througli his mo\itli, and aci by his 
 members, on which occasions they know no other tlian thut all 
 things appertaining to the man are theirs. These are the spirits 
 who obsess man ; but they were cast into hell by the Lord, and 
 were thus alto<rptlicr r'-nioved, so that there are no snch oliscs'^ions 
 at tlii^ dav.* 
 
 ("oNCERMNc Writings in Heavex. 
 
 ',158. Inasmuch as tlie angels have speech, and their speech is a 
 speech of vocal expressions, thorefore they have also writings, and 
 by writings they express their meaning alike as by sj^eech : occa- 
 sionally papers have been sent to me, marked distinctly with wri- 
 ting, altogcthrr like manuscripts, and also like print in the world ; 
 I could also read them in like manner, but it was not allowed to 
 comprehend them fully ; the reason was, because it is not agreea- 
 ble to divine order to be instructed from heaven by writings, but 
 by the AVord, since by the Word alone is effected communication 
 and conjunction of heaven with the world, thus of the Lord with 
 man. That papers written in heaven appeared also to the proph- 
 ets, is manifest from E/ekiel : " When I looked, behold a hand put 
 forth hij a spirit to me, and in it a roll of a book, which he enfolded 
 in my sight; it was written oti the front and on the back.''' chap. ii. 
 1), 10 ; and in the Revelation : '' I saw at the right hand of Him 
 who sat on (he throne, a book written toithin and on the back, sealed 
 with seven seals.''^ chap. v. 1. 
 
 2.59. That there should be writings in heaven was provided of 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 
 
 ' That external obsessions, or those of the body, arc not given at this clay, as 
 formerly, n. 1!)H3. But that at this day internal obsessions are given, which are 
 of the mind, more tiian formerly, n. 1!I83, 4703. That man is obsessed interior- 
 ly, wiicn lie has filthy and scandalous thoughts concerning God and his neigh- 
 Imur. and when he is withheld from publishing them by external bonds, which 
 relate to the fear of the loss of reputation, of honour, of gain, to the dread of the 
 law, and to the loss of life, n. yfUM). Concerning diabolical spirits who chiefly 
 obsess the interiors of man, n. 4703. Concerning diabolical spirits who are de- 
 sirous to obsess the exteriors of man, that they are shut up in hell, n. 2752, 5990. 
 19 
 
T[4ii CONCERNING HEAVEN AND HELL- 
 
 passes tlirough all the heavens in order, and terminates with malt; 
 hence it is accommodated both to the wisdom in which the angels 
 are and to the intelhgence in which men are : it is owing to this cir- 
 cumstance that the angels also have the Word, and that they read 
 it as men on earth do ; from the Word also they derive their doc- 
 trinals, and from it they preach, [n. 221] : the Word is the same, 
 but its natural sense, which is the sense of the letter with us, is not 
 in heaven, yet the spiritual sense is there, which is its intei'nal sense : 
 what is the nature and quality of this latter sense, may be seen in 
 the small treatise concerning the White Horse spoken of in the 
 Revelation. 
 
 200. On a time also a little paper was sent to me from heaven, 
 containing only some expressions written in Hebrew letters, and 1 
 was told that 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 : hence it was made evident to me 
 what is signified by these words of the Lord : " Verily I say unto 
 you, until heaven and earth pass away, one iota or one little horn shall 
 not pass aicayfrom the law,'''' Matt. v. 18. That the Word is divine 
 as to every tittle of it, is also known in the church ; but where its 
 divinity lies concealed in every tittle, has not as yet been known, 
 wherefore it shall be mentioned. Writing in the inmost heaven con- 
 sists of various inflected and circumflected forms, and the inflexions 
 and circumflexions are according to the form of heaven; by them 
 the angels express the arcana of tlieir wisdom, and likewise many 
 things which cannot be uttered by words ; and what is wonderful, 
 the angels are skilled in such writing without being taught it, having 
 it implanted in them like their ."speech, concerning which see n. 236 ; 
 wherefore this writing is heavenly writing : the reason why it is 
 implanted is, because all extension of the thoughts and affections, 
 and thence all communication of the intelhgence and wisdom of the 
 angels, proceeds according to the form of heaven, [n. 201] ; hence 
 it is that their writing flows into that form. I have been told that 
 the most antient people on this earth, before letters were invented, 
 had also such writing ; and that it was transferred into the letters of 
 the Hebrew language, which letters in antient times wei'e all inflect- 
 ed, and not one of them, as at this day, terminated as lines : hence it 
 is that, in the Word, things divine and the arcana of heaven are con- 
 tained even in its iotas, apexes, and little horns. 
 
(iONCERNINQ HEAVEN AND HELT.. 143 
 
 :>()!. Tins wiiiiiijr, whirh is cflrocteil by types of a celestial fonn 
 IS ill use in tin' inmost licavfii, wJierc the iiilialiitaiits excel allotiierr 
 ill w isdom ; atiections are what are expressed by them, from which 
 the tJioutrhls flow and follow in order, nccordin«r to the subject treat- 
 ed of; hence it is thai those writiiJifs involvjc arcana which arc inex- 
 haustible by thoujrjit ; these writings it has also been granted me to 
 sec. IJut in the inferior heavens there are no such writings, the 
 writings in these heavens being like to writings in the world, with 
 similar letters, but still not intelligible to man, because they are in 
 angelic languaffc, which is of such a nature as to have nothing in 
 coininon with human languages, [n. 237] ; for by vowels they ex- 
 press affections, by consonants the ideas of thought derived from af- 
 fections, and by expressions thence formed the sense or meaning of 
 a thing, [see above, n. 234, 241]. This writing also involves in a 
 few exjiressions more things than man can describe by some pages : 
 these writings have also been seen by me. In the inferior heavens 
 they have the Word written in this manner, and in the inmost heav- 
 en by celestial forms. 
 
 202. It is worthy of remark that writings in the heavens flow- 
 naturally from the very thoughts themselves of the angels, and thip 
 so easily, that it is as if thought put itself forth, neither does the 
 hand hesitate in the choice of any expression, because expres- 
 sions, both those which they utter and those which they write, 
 correspond to the ideas of their thought, and all correspondence is 
 natural and spontaneous. There are also given in the heavens 
 writings without the aid of the hand, derived from mere corres- 
 pondence of the thoughts ; but these are not permanent. 
 
 263. I have also seen writings from heaven consisting of mere 
 numbers put down in order and in a series, altogether as in wri- 
 tings consisting of letters and words, and I have been instructed 
 that this writing is from the inmost lieaven, and that their celes- 
 tial writing, treated of above, n. 260, 261, is presented in numbers 
 before the angels of an inferior heaven, when the thought in which 
 it originates flows down ; and that this numerical writing in like 
 manner involves arcana, some of which cannot be comprehended 
 by thought nor expressed by words : for all numbers correspond, 
 and have a signification according to correspondence, in like man- 
 ner as words,* yet with this difference, that numbers involve 
 
 ' That all numbers, in the Word, signify things, n. 482. 487, 647, 648, 755, 
 
141 CONCERNING HEAVEN AND HELL. 
 
 things general, and words things singular ; and whereas one gen- 
 eral thing involves innumerable singular things, it hence follows 
 that numerical writing involves more arcana than literal writing. 
 From these considerations it was made evident to me, that num- 
 bers, in the Word, as well as the expressions there used, signify 
 things : what the simple numbers signify, as 2, 3, 4, 5, 0, 7, 8, 9, 
 10, 12, and what the compound, as 20, 30, 50, 70, 100, 144, 1000, 
 10000, 12000, and several others, may be seen in the Arcana Co£- 
 festia, where they are treated of. In the above writing in heaven 
 is always jirefixed the number, on which the following ones de- 
 pend, as on their subject, for that number is as it were the index 
 of the thing treated of, and from which the following numbers de- 
 rive their specific determinations to that thing. 
 
 264. They who are not acquainted with the nature of heaven, 
 and who are not disposed to entertain any other idea concerning 
 heaven than of something purely atmospherical, in which the an- 
 gels fly about as intellectual minds, without any sense of hearing 
 and of seeing, are unable to conceive that they have speech and 
 wi'iting, since persons of such a character suppose the existence of 
 every thing to consist in what is material, when nevertheless those 
 things which are in heaven exist as really as those which are in 
 ihe world, and the angelic inhabitants possess all things which are 
 of use for life, and which are of use for wisdom. 
 
 Concerning the Wisdom of the Angels of Heaven. 
 
 265. What is the quahty of the wisdom of the angels of heaven, 
 it is difficult to comprehend, because it transcends human wisdom 
 so far as to preclude all comparison, and what transcends appears 
 to have no reality : some of the things, also, by which it is to be 
 described, are unknown, and these, before they become known, are 
 in the understanding as shadows, and thus also conceal the thing 
 as to its proper quality in itself ; nevertheless they are such things 
 
 813, 19C3, 1983, 2075, 2252, 3252, 42G4, 4674, 6175, 9488, 9659, 10217, 10- 
 253. Shown from heaven, n. 4495, 5265. That numbers multiplied sio;nify 
 ."^imihir things with the simple numbers from which they result by multiplica- 
 tion, n. 5291, 5335, 5708, 7973. Tliat the most ancient people had heavenly 
 arcana in numbers, forming a kind of computation of things relating to the church, 
 n, 575. 
 
v^OM i;UM.\0 Hl.\VI,.\ AND IIK.LI. l4o 
 
 IIS may bo Knowi), niul may, ulicn tlioy art- known, be coniprc- 
 liendocl, provided only tliat \hv mind he deli^^litod with tliera, for 
 (Icliirlit has h;iht aloiiji with it, l)(H'aus»^ it is fjroiindrd in love, and 
 to tlioso wlio love the; thinj^s winch relate to divine- and heaveidy 
 wisdom, liglit shines from heaven, and gives illustration. 
 
 2()(>. W hat the <iuality of the wisdom of anjrels is, may be con- 
 cluded from this circumstance, that they are in the lijrht of heaven, 
 and the light of heaven in its essence is divine truth, or divine wis- 
 dom, and this light enlightens at the same time tlxwr internal sight, 
 whieii is that of the nnnd, and tiieir external sight, which is that of 
 the eyes : that the light of heaven is divine truth, or divine wis- 
 dom, see above, n. 1'2() to 138. The angels also jire in celestial 
 heat, which in its essence is divine good, or divine love, from which 
 they derive the affection and desire of growing wise : that the heat 
 of heaven is divine good, or divine love, see above, n. 133 to 140. 
 That the angels are in w isdom, so that they may be called wis- 
 doms, may be concluded from this consideration, that all their 
 thoughts and affections flow according to a heavenly form, which 
 form is the form of divine wisdom, and that their interiors, which 
 receive wisdom, are composed to that form: that the thoughts and 
 affections of the angels flow according to the form of heaven, con- 
 sequently also their intelligence and wisdom, see above, n. 201 to 
 212. That the angels have supereminent wisdom, may also be 
 manifest from this consideration, that their speech is the speech of 
 wisdom, for it flows immediately and spontaneously from thought, 
 and this latter from affection, so that their speech is thought and 
 aftcction in an external form ; hence it is that nothing withdraws 
 them from divine influx, and that nothing external, as is the case 
 ■with man in liis speech, infuses itself from other thoughts : that the 
 speech of the angels is the speech of their thought and aflcction, 
 see n. 234 to 24o. Another circumstance also conspires to pro- 
 duce such wisdom of the angels, and that is, that all things which 
 they sec with their eyes, and perceive with their senses, are in 
 agreement with their wisdom, inasmuch as they arc corresponden- 
 ces, and hence the objects are forms representative of such things 
 as relate to wisdom : that all things which appear in the heavens 
 are correspondences with the interiors of the angels, and that they 
 arc representations of their wisdom, see above, u. 170 to 182. 
 Besides, the thoughts of the angels are not bounded, and contract- 
 
146 OONCEnXING 'ITEAVEN AKD HELL. 
 
 ed by ideas grounded in space and time, like human thought, i'ot - 
 spaces and times are proper to nature, and tlie things proper to 
 nature withdraw the mind from spiritual things, and take away 
 extension from intellectual vision : that the ideas of the angels 
 are without time and space, and thus unlimited more than human 
 ideas, see above, n. 1(32 to 1G9, and 191 to 199. The thoughts of 
 the angels are not led downwards to things terrestrial and materi-" 
 al, nor are they interrupted by any cares respecting the necessa-" 
 ries of life, thus neither are they withdrawn by those things from 
 the delights of wisdom, like the thoughts of men in the world ; 
 for all things come to them gratis from the Lord, they are clothed 
 gratis, they are nourished gratis, they have habitations gratis, [n. 
 181, 190] ; and moreover they are gifted with deligiits and pleas- 
 antnesses according to the reception of wisdom from the Lord. 
 These observations are made to the intent that it may be known 
 whence the angels have so great wisdom.* 
 
 267. The reason why the angels are capable of receiving sa 
 great wisdom, is, because their interiors arc open, and wisdom, 
 like every other perfection, increases towards the interiors, thus ac- 
 cording to their opening.! There are three degrees of life, which 
 corresponds to the three heavens, appertaining to every angel, [see 
 n. 29 to 40] ; they with whom the first degree 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 third or inmost heaven ; according to 
 these degrees is the wisdom of the angels in the heavens ; hence 
 the wisdom of the angels of the inmost heaven immensely trans- 
 
 * Concerning the wisdom of the angels, tliatit is incompreliensiblc and ineffa- 
 ble, n. 2795, 2796, 2802, 3314, 3404, 3405, 9094, 9176. 
 
 i That so far as man is elevated from things external towards interior things, 
 so far he comes into light, thus so far into intelligence, n. 6183, 0313. That 
 there is an actual elevation, n. 7810, 10330. That elevation from things exter- 
 nal to things interior is like elevation out of a mist into light, n. 4598. That ex- 
 terior things are more remote from the Divine [Principle] in man, wherefore 
 they are respectively obscure, n. 6451. And likewise respectively inordinate, 
 n. 990, 3855. Tliat interior things are more perfect, because nearer to the Divine 
 [Being or Principle], n. 5140, 5147. That in what is internal there are a thou- 
 sand and a thousand things which appear as one general thing in what is exter- 
 nal, n. 5707. That hence thought and perception is clearer in proportion as it 
 is interior, n. 5920. 
 
CONCERNI.N'G HEAVEN AM) HEEL. I 17 
 
 •cends the wisdom of tlic angels of the middle licavcn, and llic wis- 
 dom of these latter immensely transcends the wisdom of the angels 
 of the ultimate heaven, [see above, n. tJOi), ~10, and of what quali- 
 ty the degrees are, n. ;JS]. The reason why such discrimination!^ 
 exist is, because those things which arc in a superior degree are 
 singulars, and thoso thiuL^s which are in an inferior degree are things 
 general, and things general are the continents of things singular ; 
 things singular, in respect to things general, arc as thousands or 
 myriads to one, and so is the wisdom of the angels of a superior 
 heaven to the wisdt)m of the angels of an inferior heaven. IJut 
 still the wisdom of the latter, in like manner transcends the wis- 
 dom of man, for man is in a corporeal j)rincij)le and its sensualities, 
 and the corporeal sensualities of man are in the lowest degree : 
 hence it is evident what kind of wisdom they possess, who think 
 from things sensual, that is, who are called sensual men, viz. that 
 they are not in any wisdom, but only in science :* it is otherwise 
 with those men whose thoughts are elevated above the things of 
 sense, and especially whose interiors are open even into the li^ht 
 of heaven, 
 
 2(58. How great the wisdom of the angels is, may be manifest 
 from this consideration, that in the heavens there is a communica- 
 tion of all things, the intelligence and wisdom of one being com- 
 municated to another, heavni being a communion of all iroods ; the 
 reason is, because heavenly love is such, that it wills that what is 
 
 * That the sensual principle is the ultimate of the life of man, adliering to, 
 and inhering in, his corporeal principle, n. 5077, 5767, 9*212, i>21(), 9331, 9730. 
 That he is called a sensual man who judges and concludes all thin'fs from tlie 
 senses of the body, and wlio believes nothing but what he sees with his eyes and 
 touches with his hands, n. .j094, 7693. Tiiat such a man thinks in externals, 
 and not interiorly in himself, n. r-,089, .5094, G5G4, 7093. That his interiors arc 
 eloscd, so that he sees nothing therein of spiritual truth, n. G'iGl, r).-'44, 6845. 
 In a word, that he is in gross natural lumen, and thus perceives nothing which 
 is from the light of heaven, n. 6201, 6310, 6504, C844, 6845, 6598, 6612, 6614, 
 6622, 6624. That interiorly he is in contrariety to those things which relate to 
 heaven and the church, n.6201, 6316, 0844, 6845, 6948, 0949. Thai the learn- 
 ed become of such a character, who have confirmed themselves against the 
 truths of the church, n. 0316. That sensual men are cunning and malicious 
 more than others, n. 7093, 102.30. That they reason sharply and cunningly but 
 from corporeal memory, in which they make ail intelligence to consist, n. 195, 
 19fi, 5700, 10236. But that they reason from the fallacies of the senses, n. 5084, 
 6548, 6049. 7693. 
 
148 CONCERNING HEAVEN AND HELL. 
 
 its own should be another's, wherefore no one in heaven perceives 
 his own good in himself as a good, unless it be also in another, 
 whence likewise is derived the happiness of heaven : this quality 
 the angels derive from the Lord, Avhose divine love is of such a 
 nature. That there is such communication in the heavens has been 
 also given nie to know by experience : some simple spirits have 
 been occasionally taken up into heaven, and when they were there, 
 they came also into angelic wisdom, and in this case understood 
 such things as they could not before comprehend, and spake such 
 things as they were incapable of uttering in their former state. 
 
 269. What is the quality of the wisdom of the angels, it is im- 
 possible to describe by words, and it can only be illustrated by some 
 general observations. The angels can express by a single word 
 what a man cannot express by a thoiisand words ; and besides, in 
 one angelic expression there are things innumerable which cannot 
 be expressed by the words of human language, for in singular the 
 things spoken by the angels, there are arcana of wisdom in contin- 
 ual connexion, to which human sciences do not reach : the angels 
 also supply, by the tone of their voices, what they do not express 
 fully by the words of their speech, in which tune of the voice there 
 is contained an affection of things in their order, since, as was said 
 above, n. 236, 241, by sounds they express affections, and by words 
 the ideas of thought derived from affections: hence it is that the 
 things heard in heaven are said to be ineffable. The angels, in like 
 manner, can utter in a few Avords singular the things which are 
 written in a volume of any book, and can impress such things on 
 every word as elevate to interior wisdom ; for their speech is such 
 that it is consonant with affections, and every word with ideas ; 
 expressions are also varied, by an infinity of methods, according 
 to the series of the things which are in a complex in the thought. 
 The interior angels also can discover the whole life of a speaker 
 from the tone of his voice, and from some expressions attending it, 
 for from a variegation of tone by ideas they perceive in the expres- 
 sions his ruling love, on which the singular things of his life are as 
 it were inscribed.* From these considerations it is evident what is 
 
 ^ Tliat wliat rules, or lias universal dominion with man, is in singular the 
 things oflii:^ life, thus in all and singular tlie things of liis affection and thoiiglil, 
 n. 4450, 5940, G150, 6571, 7648, 8067, 8853 to 8658. That the quality of man 
 i« sucii as his riding love i<. n. ^^^. 1040, 8858; illustrated bv cia"-"^'"" 
 
CONCERNING HEAVEN ANB HELL. 149 
 
 ihe quality of tlic wisdom of the aiij^els. Tlieir wisdom, in respect 
 to human wisdom, is as a myriad to one, compuralivoly as the 
 movinjj forces of tlie whole hody, which are innumerahle, are to the 
 actions resulting from them, which, hefore human sense, appear 
 as one; or as the thousand things of an object viewed by a perfect 
 microscope are l<» llu- one obscure thing presented before the nuked 
 eye. This case 1 shall aJso illustrate by an example : an angel 
 from his wisdom described regeneration, and produced arcana con- 
 cerning it in their order to the amount of a hundred, and fdled 
 every arcanum with ideas which contained interior arcana, and 
 tliis from beginning to end, for he explained in what manner the 
 spiritual man is conceived anew, is carried as it were in the womb, 
 IS born, grows up, and is successively perfected ; he said that he 
 could increase the number of arcana even to some thousands, and 
 that what he had said related only to the regeneration of the exter- 
 nal man, and that innumerable other things related to the regene- 
 ration of the internal man. From these and other similar cases 
 which were heard from the angels, it was made evident to me how 
 great is their wisdom, and how great the ignorance of man respec- 
 tively, who scarcely knows what regeneration is, and is not ac- 
 ^uaihted with a single step in its progression. 
 
 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 wis- 
 dom of the angels of the third or inmost heaven is incomprehensi- 
 ble, even to those who are in the ultimate heaven ; the reason is, 
 because the interiors of the angels of the third heaven are open to 
 the third degree, but the interiors of the angels of the first heaven 
 only to the first degree, and all wisdom increases towards the inte- 
 riors, and is perfected according to their opening, [n. 208, 207]. 
 Inasmuch as the interiors of the angels of the third or inmost hea- 
 ven are opened to the third degree, therefore divine truths are as it 
 were inscribed on them, for the interiors of the third degree are in 
 
 S854, RS57. That what reigns iinivcrsally inaUns the lifo of the spirit of man, 
 11. 764*. Tliat it is his very will, his very love, and the end of his life, since 
 what a man wills, thr.t he loves, and what lie loves, that he regards as an end, 
 n. 1317, 15G8, ir>71, 19U9, 379G, 5949, 0930. Thai therefore man is of such 
 •1 quality as iiis will i.-:, or of such a quality as his ruling love is, or of such a 
 quality a.« the end of his life is, n. loGS, 1571, 3570, 4054, 6571, €934, 69.38, 
 S8j(;, 10070. 111109. 10110, 10284. 
 20 
 
floO CONCERNING HEAVEN AND HEL^. 
 
 ^he form of heaven more than the interiors of the second and First 
 <legree, and the form of heaven is from divine truth, thus according 
 to divine wisdom ; hence it is that divine truth appears as it were 
 inscribed on those angels, or as implanted and innate : wherefore 
 those angels, as soon as they hear genuine divine truths, immedi- 
 ately acknowledge and perceive them, and afterwards as it were 
 see them inwardly in themselves : since the angels of that heaven 
 are of such a quality, therefore they never reason about divine 
 truths, still less do they hold controversy concerning asy truth, 
 whether it be so or not so ; nor do they know what it is to believe 
 or- to have faith, for they say, what is faith, when I perceive and 
 see that it is so ? This case they illustrate by comparisons ; as 
 with that of a man who in company with another sees a house and 
 various things in it and around it, and says to his companion, that 
 he ought to believe in such things, and that they are such as he 
 sees ; or as a person who sees a garden with its trees and fruits, 
 •and tells his companion, that he ought to have faith that it is a gar- 
 den, and that the trees are trees and the fruits fruits, when yet he 
 sees them clearly with his eyes : hence it is that those angels never 
 name the term faith, nor have any idea of it, wherefore neither do 
 they reason about divine truths, still less do they hold controversy 
 concerning any truth whether it be so or not so.* But the angels 
 of the first or ultimate heaven have not divine truths thus inscribed 
 on their interiors, because with them only the first degree of life is 
 open, and therefore they reason concerning truths, and they who 
 reason see scarcely any thing 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 that it is a matter of faith, and that it ought to be believed. 
 On this subject I have discoursed with the angels, who told me, 
 
 * That the celestial angels are acquainted with innumerable things, and are 
 immensely wiser than the spiritual angels, n. 2713. That the celestial angels 
 do not think and speak from a principle of faith, like the spiritual angels, inas- 
 much as they are in a perception from the Lord of all things relating to faith, ii. 
 202, 507, (507, 784, 1 121, 1387, 1398, 1442, 1919, 7G80, 7877, 8780, 9277, 1033G. 
 That in regard to the truths of faith, they say only, yea, yea, or nay, nay, but 
 that the spiritual angels reason whether it be so, n. 2715, 3246, 4448, 9166, 
 10786 ; where the Lord's words are explained, let your discourse he yea, yea, 
 nay, nay, AJatt. v. 36 
 
CONCEUMNG HEAVEN AND HELI ' 151. 
 
 that tlie distinction between the wisdom of tlie angels of the tJiird 
 heaven and tlie wisdom of the iingeis of (lie first lieaveii, is like tli^ 
 distinction between wliat is lucid and what is obscure ; they also 
 compared the wisdom of the angels of the third heaven with a 
 niagniticeiit palace full of all things designed for use, encompassecW. 
 With paradises on all sides, and with inagnilicent objects of various 
 kinds around those paradises, and said that those angels, inasmuch 
 as they are in the truth of wisdom, can enter into the palace, and 
 see all things, and likewise walk in the paradises in every direc- 
 tion, and be delighted with whatever they behold : but it is other- 
 wise with those who reason concerning truths, and especially with 
 those who dispute about them, because these, iuusriiuch as they do 
 not see truths from the light of truth, but imbibe them either from 
 others, or from the literal sense of the Word, which they do not 
 interiorly understand, say that they are to be beheved, or that faith 
 is to be exercised on those subjects, into which they are afterwards 
 unwilling that interior sight should enter : concerning persons of 
 this description the angels said, that they cannot approach to the 
 first threshold of the palace of wisdom, still less enter into the pal- 
 ace and walk about in the paradises, since they stop at the begin- 
 ning of the way that leads to it ; but that it is otherw ise with those 
 ■who are in the truths themselves, since nothing retards their unlim- 
 ited progress, inasmuch as the truths seen are their conductors in 
 every direction, leading them into wide and open fields, since every 
 truth is of infinite extension, and is in conjunction with a multi- 
 plicity of other truths. They said further, that the wisdom of the 
 angels of the inmost heaven consists principally in this, that they 
 see divine and heavenly things in each individual object, and tilings 
 wonderful in a series of several objects ; for all things which ap- 
 pear before their eyes have correspondence, so that when they see 
 palaces and gardens their view does not close in such tilings as are 
 before their eyvs, but they see the interior things in which they 
 originate, thus to which they correspond, and this with all variety 
 according to the face of the objects, thus beholding innumerable 
 things together in order and connexion, which, in such case, so de- 
 light their minds, that they seem to be carried out of themselves : 
 that all things which appear in the heavens correspond to the divine 
 things appertaining to the angels from the Lord, see above, n. 170 
 to 17*». 
 
152 COiVCEUNINC HEAVEN AND HELL. 
 
 271. The reason why the angels of the third heaven are of such 
 a quahty, is, because they are in love to the Lord, and tliis love 
 opens the interiors of the mind to the third degree, and is the re- 
 ceptacle of all things appertaining to wisdom. It is further to be 
 noted, that the angels of the inmost heaven are still continually 
 perfecting in wisdom, and this also in a manner different from the 
 angels of the ultimate heaven : the angels of the inmost heaven do 
 not store up divine truths in the memory, thus neither do they 
 make any science of them, but immediately on hearing them, they 
 perceive them, and commit them to the life, consequently divine 
 truths remain with them as if inscribed on them, for what is com- 
 mitted to the life thus abides internally : but the case is otherwise 
 with the angels of the ultimate heaven, for these first store up di- 
 vine truths in the memory, and reduce them to a science, and 
 hence call them forth and perfect their vmderstanding by them, and 
 without interior perception whether they be truths they 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 per- 
 fected in wisdom by hearing but not by the sight ; those things 
 which they hear from preaching do not enter into their memory, 
 but immediately into the perception and will, and are incorj)oraled 
 into the life ; but the things which those angels see with their eye? 
 enter into their memory, and they reason and discourse about 
 them, whence it appears evident, that bearing is to them the way 
 of wisdom ; this likewise is from correspondence, for the hearing 
 corresponds to obedience, and obedience is of the life, whereas the 
 eye corresponds to intelligence, and intelligence has relation to 
 doctrine.* The state of these angels is also described in the AVord 
 throughout, as in Jeremiah : " / icill put My lato into their mind, 
 and will write it on their heart, they shall not teach any more every 
 one his friend, and every one his brother, saying, know ye Jehovah, 
 for every one of them shall knoio Me from the least of them to the great- 
 est of themC'' xxxi. 33, 34 : and in Matthew : " Your discourse 
 shall he yea yea, nay nay, whatsoever is beyond this isfroiu evil,'''' v. 
 
 * Concerning the correspondence of the cnr and of licaiing, n. 4G52 to 4660, 
 That the ear corresponds to perception and obedience, and tliat hence it signifies 
 those principles, n. 2542, 38G9, 4Go3, 5017, 7210, 8361, 9311, 9397, 10065. 
 That it signifies the reception of trutljs, n, 5471, 5475, 9920. Concerning the 
 correspondence of the eye and of its sight, n. 4403 to 4421, 4523 to 4534. That 
 the sight of the eye, hence signifies intelligence which is of faith, and also signi- 
 fies faith, n. 2701, 4410, 4526, 6923, 9051, 10569. 
 
ro.\< KUMXli IIKAVEN ANU llELl.. I.">S 
 
 36: the rcnsoii why what is hoyoiid those rxprcssions is fioin evil, 
 is, because it is not iVoiii the Loril, iVtr ihc truths which are im- 
 planted in the angels of the third heaven are iVoiii the Lord, be- 
 cause those angels are in love to Iliin : love to the Lord in that 
 heaven consists in wdhng and doing divine truth, for divine truth 
 is the Lord in heaven. 
 
 'Zl'i. An additional reason, which also in heaven is a ))riniary 
 one, why tiic angels are capable ot' receiving so great wisdom, is. 
 because ihcy arc void of self-love, for in proportion as any one is 
 void of that love, in the same pro|)ortion he is capable of growing 
 wise in things divine ; it is this love which closes the interiors 
 against the Lord and heaven, and opens the exteriors and turns 
 them to self, wherefore all they with whom that love domineers arc 
 ni thick darkness as to those things «"hich relate to heaven, how- 
 soever they may be in light as to those things which are of the 
 world. But the angels, on the other hand, inasmuch as they are 
 void of that love, are in the light of wisdom ; for the heavenly loves 
 in which they are, which are love to the Lord and neighbourly love, 
 open the interiors, because those loves are from the Lord, and the 
 Lord Himself is in them : that those loves make heaven in genera), 
 and form heaven with every one in particular, may be seen above, 
 n. 13 to 19. Inasmuch as heavenly loves open the interiors to the 
 Lord, therefore also all the angels turn their faces to the Lord, [n. 
 142], for in the spiritual world love is what turns the interiors of 
 every one to itself, and in whatsoever direction it turns the interiors, 
 it turns also the face, for the face there acts in unity with the interi- 
 ors, being their external form. Inasmuch as love turns the interiors 
 and the face to itself, therefore also it conjoins itself with them, for 
 love is spiritual conjunction, on which account also it communicates 
 all that it has with them : it is from this conversion and consequent 
 conjunction and communication, that the angels derive wisdom : 
 that all conjunction in the spiritual world is according to conver- 
 sion, may be seen above, n. 2.j5. 
 
 •273. The angels are continually perfecting in wisdom :* but still 
 they cannot be so far perfected to eternity, as to attain to any pro- 
 portion between their wisdom and the divine wisdom of the Lord, 
 for the divine wisdom of the Lord is infinite, and that of the an 
 gels is finite, and no proportion is given between what is infinite 
 and what is finite. 
 
 • That thp angel? arc peifecting to eternity, n. 4803. 6048. 
 
134 COXCERVING HEAV2M .VXD IIP.LL. 
 
 274. Inasmuch as wisdom perfects tlio angels, and makes their 
 life, and whereas heaven with its goods liows-in with every one ac- 
 cording to his wisdom, therefore all in heaven desire Avisc^om, and 
 appetite it, almost as a hungry man appetites food ; science also, 
 intelligence, and wisdom, are spiritual nourishment, as food is nat- 
 ural nourishment ; they also mutually correspond to each other. 
 
 ^75. The angels in one heaven and likewise in one society of 
 heaven, are not in similar wisdom, but in dissimilar ; they who are 
 in the midst are in the greatest wisdom, and they who are round 
 about, even to the boundaries, are in lesser wisdom : the decrease 
 of wisdom according to distance from the midst is like the decrease 
 of Ijght verging to shade, [see above, n. 43 and 128] : light also 
 with the angels is in a similar degree, inasmuch as the light of 
 heaven is divine wisdom, and every one is in light according to its- 
 reception : concerning the light of hoavrn and its various recej)- 
 tion, see above, n. 12G to 132. 
 
 Co.\'CERNIXC THE StATE OF InXOCENCE OF THE AnGELS IX 
 
 5 Heavex. 
 
 276. Wliat innocence is, and what is its quality, is knovrn to a 
 few in the world, and not at all to those who are in evil ; it appears 
 indeed before the eyes, and this from the face, the speech, and the 
 gestures, especially of infants, but still its nature is unknown, and 
 still less is it known that it is that in which lieaven stores itself up 
 in man : to the intent therefore that the subject may be more 
 clearly apprehended, I shall proceed in order, and speak first con- 
 cerning the innocence of infancy, and next concerning the inno- 
 cence of wisdom, and lastly concerning the state of heaven in re- 
 gard to innocence. 
 
 277. The innocence of infancy, or of infants, is not genuine in. 
 aiocence, for it is only in the external form, and not in the internal, 
 nevertheless from it may be loarnt the quality of innocence, for it 
 shines forth from their faces, and from some of their gestures, and 
 from their first speech, and affects, because they have no internal 
 thought, for they do not yet know Avhat is good and evil, also what 
 is true and false, from which principles thought is derived ; bene* 
 they have no prudence grounded in proprium, no purpose and de- 
 liberation, thus no end which regards evil ; neither have they a 
 
CONCCKM.VG HEAVL.N AM) HELI- loo 
 
 propiuiiu acqiiirod from llir love ot" self and of the wuiUl ; nor do 
 they attribute any thm^x to themselves, refenini; all that they have 
 receiveil to their parents ; eontenl with a few things, and those 
 trifling, which are jiiien them, they are filled with <;[ladncss ; they 
 have no solicitude ahoiit food and raiment, aud none concerning 
 futurity ; they do not look to the world, and sufter themselves to 
 be captivated by it ; they love their parents, their nurses, and their 
 infant companions, with whom they sport in innocence ; they suf- 
 fer themselves to be led, they hearken and obey ; and whereas 
 they are in this state, they receive all things in the life, whence 
 they derive becoming manners without knowing from whence they 
 derive them ; hence too they derive speech and the rudiment of 
 memory and thought, for the receiving and implanting of v.hich 
 their state of innocence serves as a medium : but this innocclfce, as 
 was said above, is external, because only of the body, not of the 
 mind,* for their mind is not yet formed, since mind is understand- 
 ing and will, and the thought and afiection thence derived. It has 
 been told me from heaven, that infants are especially under the 
 Lord's auspices, and that they have an influx from the inmost hea- 
 ven, where there is a state of innocence ; and that the influx pass- 
 es through their interiors, and that iii passing through it docs not af- 
 fect those interiors except by innocence ; and that hence innocence 
 is presented to view in the face, and in some gestures, and becomes 
 apparent ; and that it is this innocence by which the parents are 
 inmostly affected, and which tnakes the love whicli is called storgc, 
 [that is natural affection of parents towards their offspring]. 
 
 278. The innocence of wisdom is genuine innocence, because it 
 is internal, for it is of the mind itself, thus of the will itself, and 
 thence of the understanding, and when innocence is in those, it is 
 also wisdom, for wisdom appertains to those ; hence it is said in 
 heaven that innocence dwells in wisdom, and that the angels have 
 wisdom in proportion as they have innocence : that this is the case, 
 they confirm by this consideration, that they who are in a state of 
 
 " Tl'.at tlic innocence of infants is not true iniioccnci-, Ijut tiiat trno innocence 
 dwells in vvistlom, n. IGIG, 2305, 2306, 3495, 4563, 4797, 5608, 9301, lOOai. 
 That the good of infancy is not spiritual good, but that it becomes so by tire 
 implantation of truth, n. 3504. That novcrtholcss the good of infancy is a me- 
 dium by which intelligence is implanted, n. 1016, 3183, 9301, 10110. That 
 man, without the good of innocence in infancy, would be a wild bvast, n. 3494 
 That wliatsoevcr is imbued in infancy, appears natural, n. 3494. 
 
156 CONCEIliNING HEAVEX ANt) lIELl. 
 
 innocence attribute nothing of good to themselves, but considei' 
 themselves only as receivers, and ascribe all things to the Lord ; 
 that they are willing to be led by Him and not by themselves ; 
 that they love every thing >vhich is good and arc delighted with 
 every thing which is true, because they know and perceive that to 
 love what is good, thus to will and to do it, is to love the Lord, 
 and that to love what is true is to love their neighbour ; that they 
 live contented with what they have, whether it be little or much, 
 because they know that they receive as much as is profitable for 
 them, little, if little be profitable, and much, if much be profitable, 
 and that they do not know what is profitable for them, bccause 
 this is known only to the Lord, who has a view to what is eternal 
 in all things which He provides ; hence neither are they anxious 
 about the future, calling anxiety for the future care for the mor- 
 row, which they say is grief for the loss of non-receptioil of such 
 things as are not necessary for the uses of life ; with companions 
 they never act from an evil end, but from what is good, just and 
 sincere, calling it cunning to act from an evil end, which cunning 
 they shun as the poison of a serpent, since it is altogether contrary 
 to innocence : inasmuch as they love nothing more than to be led 
 of the Lord, and whereas they refer all things to Him, as b^ing 
 received from Him, therefore they are removed from their propri- 
 um [or selfhood], and in proportion as they are removed from their 
 proprium, in the same proportion the Lord flows-in ; hence it is< 
 that whatsoever things they hear from Him, whether it be through 
 the medium of the Word, or the medium of preaching, they do not 
 store them up in the memory, but immediately obey, that is, will 
 and do them, the will itself being their memory : these for the most 
 part appear simple in the external form, but they are wise and pru- 
 dent in the internal, being such as are understood by the Lord 
 where He says, " Be yc prudent as serpents, and simple as doves,'' 
 Matt. X. IG: such is the innocence which is called the innocence 
 of wisdom. Inasmuch as innocence attributes nothing of good to 
 itself, but ascribes all good to the Lord, and since it thus loves to 
 be led of the Lord, and hence is receptive of all good and truth 
 from Avhich wisdom is derived, therefore man is so created, that 
 when he is an infant he may be in innocence, but extei-nal, yet 
 when he becomes old he may be in internal innocence, that by the 
 former he mav come into the latter, and from the latter into the 
 
COXCP.RNINO llEAVKN AND HELL. lo7 
 
 former, wliercfnrc also man, when \\<t becomes old, decreases like- 
 wise ill body, and becomes anew like an infant, but as a wise in- 
 lant, tJius an angel, for an angel is a wise infant in an eminent 
 sense : hence it is that, in the Word, an infant signirtes an inno- 
 cent, and an old man a wise man who is in innocence.* 
 
 *27U. The case is similar with every one who is regenerated, re- 
 generation being re-birth as to the spiritual man ; he is first intro- 
 duced into the innocence of infancy, which consists in this, that he 
 knows nothing of truth, and has no ability of good, from himself, 
 but only from the Lord, and that he desires and appetites those 
 filings for this only reason, because truth is truth, and because 
 good is good ; those also are given him by the Lord, as he advan- 
 ces in age ; he is led first into the science of them, next from sci- 
 ence into intelligence, and lastly from intelligence into wisdom, in- 
 nocence always accompanying him, which consists, as was said, 
 in this, that he knows nothing of truth and has no ability of good 
 from himself, but from the Lord : without this faith and its per- 
 ception, no one can receive any thing of heaven : in this principal- 
 ly consists the innocence of wisdom. 
 
 280. Inasmuch as innocence consists in being led by the Lord 
 and not by self, hence all who are in heaven are in innocence, 
 for all who are there love to be led by the Lord ; for they 
 know that to lead themselves is to be led by the proprium, and 
 the proprium consists in loving self, and he who loves himself 
 does not s'llVer himself to be led by another : hence it is, that so 
 far as an angel is in innocence, so far he is in heaven, that is, so 
 far in divine good and divine truth, for to be m these is to be in 
 heaven. The heavens therefore are distinguislied according to in- 
 nocence ; they who are in the ultimate or first heaven are in inno- 
 cence of the first or ultimate degree ; they Avho are in tlie middle 
 or second heaven are in innocence of the second or middle degree ; 
 but they who arc in the inmost or third heaven are in innocence of 
 the third or inmost degree ; these latter therefore are the very in- 
 nocences of heaven, for above all the rest they love to be led by the 
 Lord as infants by their father ; wherefore also they receive divine 
 
 * That by infants, in the Word, is signitif.'d innocence, n. 3608. And like- 
 wise by sucklings, n. 3183. That by an old man is signified a wise man, and 
 111 the abstract sense wisdom, n. 3183, 6523. That man is so created, that in 
 proportion as he verges to old age, ho mnv become as an infant, and that then 
 21 
 
158 CONCERNING HEAVEN AND HELt.. 
 
 truth, whicli they hear either immediately from the Lord or medi- 
 ately by the Word and by preaching, directly in the will, and do 
 it, and thus commit it to life; hence their Avisdom so far exceeds 
 that of the angels of the inferior heavens, [seen. 270, 271]. Inas- 
 much as those angels are of such a quality, therefore they are 
 nearest to the Lord, from Avhom they derive innocence, and are 
 likewise separated from the proprium, so that they live as it were 
 in the Lord : >hey appear simple in the external form, and before 
 the eyes of the angels of the inferior heaVens ttiey seem as infants, 
 thus as little ones, and likewise as 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 Avise is to acknowledge this, also to acknowledge that what 
 they know is as nothing in respect to what they do not know ; to 
 know, to acknowledge, and to perceive this, they say is the first 
 step to wisdom. Those angels are also naked, inasmuch as naked- 
 ness corresponds to innocence.* 
 
 28L I have had much discourse with the angels concerning in- 
 nocence, ai\fl have been informed that innocence is the esse of all 
 good, and hence that good is good only in proportion as innocence 
 is in it, consequently that wisdom is only so far wisdom as it par- 
 takes of innocence, and that the case is the same with love, charity, 
 and faith ; and tliat hence it is that no one can enter heaven unless 
 he has innocence ; and that this is what is meant by the Lord where 
 He says, '■'■Suffer infants to come to Mc, and forbid them not, for of 
 such is the kingdom of the heavens : verily I say unto you, whosoever 
 shall not receive the kingdom oj the heavens as an infant, he shall not 
 enter therein,'" Mark x. 14, 15; Luke xviii. 16, 17: by infants in 
 this passage, as also in other parts of the Word, are meant inno- 
 cents ;t a state of innocence is also described by the Lord in Matt. 
 
 innocence may be in wisdom, and that the man in that state may pass into hcav>. 
 en, and become an angel, n. 3183, 5G08. 
 
 * That all in the inmost heaven arc innocences, n. 154, 273C, 36S7. And 
 that tlicrcfore they appear to others as infants, n. 154. That they arc also na- 
 ked, n. 1G5, 8375, 9960. That nakedness is of innocence, n. 105, 8375. That 
 spirits have a custom of testifying innocence by putting off their clothes, and 
 presenting themselves naked, n. 8375, 9960. 
 
 t That every good of love and truth of faith ought to have innocence in it, 
 that it may be good and true, n. 2526, 2780, 311], 3994, 6013, 7840, 9262^ 
 10134. That innocence is the essential of what is -rood and true, n. 27S0. 7640 
 
coNcERMNc; iiea\1:n and hell. Joy 
 
 Ti. '2i to 35, but by mere correspondences : the reason wlir good 
 is only so fur 2;ood as iiniocencc is in it, is, because all i^oodis from 
 the Lord, and innocence consists in beinj^ willing to be led by the 
 liord. I have also been informed, that truth cannot be conjoined 
 to good and good to truth, except by means of innocence : hence 
 likewise it is, that an angel is not an angel of luavon unless inno- 
 cence be in him, for heaven is not in any one until truth be con- 
 joined to good in him, whence the conjunction of truth and good 
 is called the heavenly marriage, and the heavenly marriage is hea- 
 ven. 1 have been further int'ormed, that love truly conjugial de- 
 rives its existence from innocence, because from the conjunction 
 of good and truth in which two minds are, viz. the minds of the 
 husband and of the wife, which conjunction, when it descends, is 
 presented under the shape of conjugial love ; for conjugial part- 
 ners, like tlieir minds, mutually love each other: hence there is a 
 sportiveness as of infancy and as of iiniocence in conjugial love.* 
 28:2. Inasinuch as innocence is the very esse of good with the 
 ajigels of heaven, it is evident that the divine good proceeding from 
 the Lord is innocence itself, for it is that good which flows-in with 
 the angels, and affects their inmost principles, and disposes and 
 adapts them to receive all the good of heaven ; the case is similar 
 with infants, whose interiors are not only formed by a transflux of 
 innocence from the Lord, but arc also continually adapted and dis- 
 posed to receive the good of heavenly love, since the good of inno- 
 cence acts from the inmost, for, as was said, it is the esse of all 
 good : from the;^e considerations it may be manifest, that all inno- 
 cence is from the Lord : hence it is that the Lord, in the Word, is 
 
 Tliat no ono is admilfrrl Into lieavnii unless ]\o. has soninttiin/i nf innorcnce, B. 
 4797. 
 
 * That love truly conjugial is innocence, n. 273G. That conjugial love con- 
 sists in willing what the other wills, thus mutually and reciprocally, "n. 2731. 
 That they who arc in conjugial love cohabit togethor in the inmost principles of 
 life, n. 2732. That there is a union of two minds, and thus that from love they 
 arc ono, n. 101G3, 101G9. That love truly conjugial derives its origin and es- 
 sence from the marriage of good and truth, n. 272S, 2729 : concerning angelio 
 spirits who have a perception whether there bo a conjugial principle, from tfus 
 idea of the conjunction of good and of truth, n. 107.'3G. That conjugial love is 
 altogether circumstanced like the conjunction of sood and of truth, n. 1094, 
 2173, 2420, 2303, 3102, 3155, 3179, 31d0, 435t^, 5107, 5835, 920G, 9207, 9495, 
 9G37. That therefore, in the Word, by marriage is understood the marriage of 
 good and truth, such as is in heaven, and such as should be in tiic churcli, ii- 
 31.32, 4434, 4334. 
 
IGU CONCERNING HEAVEN AN'd HELL. 
 
 called a lamb, for a lamb signifies innocence.* Inasmucli as iniio^' 
 trence is the inmost in every good of heaven, lliercfore also it so 
 affects the mind, that he who is made sensible of it, as is the case 
 when an angel of the inmost heaven approaches, seems to himself 
 to be taken out of himself, and hence to be affected and as it were 
 carried away with such a delight, that every delight of the world 
 appears a« nothing respectively : I speak this from an appercep- 
 tion of it. 
 
 283. All who are in the good of innocence are affected with in- 
 nocence, and so far as any one is in that good, so far he is affect- 
 ed : but they who are not in the good of innocence are not affected 
 with it ; wherefore all they who arc in hell are altogether contrary 
 to innocence, nor do they know what innocence is ; yea, they are 
 of such a quality, that in pi'oportion as any one is innocent, in the 
 same proportion they burn with a desire to do him mischief; hence 
 it is that they cannot endure to see infants, and that as goon as 
 they see them they are inflamed with a cruel lust to hurt them. 
 From this consideration it was made evident, that the proj)r!um of 
 man, and hence the love of self, is against innocence, for ail who 
 are in hell ^re in the proprium, and hence in the love of self.t 
 
 Concerning the State of Peace in Heaven. 
 
 284. He who has not been in the peace of heaven, cannot have 
 any perception of what the peace is in which the angels are ; man 
 also, so long as he is in the body, cannot receive the peace of hea- 
 ven, thus cannot perceive it, because the perception of man is in 
 the natural : in order to perceive the peace of heaven, a man ought 
 to be of such a quality, that as to thought he may be cai)able of 
 being elevated and withdrawn from the body and of being kept in 
 the spirit, and, in such case, of being with the angels : inasmuch 
 as the peace of heaven has been thus perceived by me, 1 am able 
 to describe it, but not in word such as it is in itself, because human 
 
 * That a Iamb, in the Word, signifies innocence and its good, n. 3094, 10132. 
 
 t That the proprium of man consists in loving liimsclf more than God, and 
 the world taorc than heaven, and in making his neighbour of no account in re- 
 spect to himself, thus that it consists in the love of self and of the world, n. G94 
 731, 4317, 5600. That the wicked are altogether against innocence, so that 
 ^hey f annot endure its presence, n. 2126. 
 
ONCERNING IM'.AVnN AND IIKM.. 
 
 \6\ 
 
 tvoids arc not .'ulrf|iiutc to c-xprt-ss it, but f)iily in words piicli as it 
 is comparutivi'ly, in regard to that rest of mind w liiih tlu'y enjoy 
 who arc content in (.Jod. 
 
 '28-5. The inmost things of heaven are two, a iz. innocence and 
 peace ; they are called inmost, Itecause they proceed innnediately 
 from the Lord : innocence is that from whiclj is derived every frood 
 of lieaven, and peace is that from which is derived all the delijrhl 
 of good: every good has its delight: each, both good and delight, 
 is of love, for what is loved, this is called good, and is also per- 
 ceived as delightful : hence it follows, that those two inmost, inno- 
 cence and peace, proceed from the divinclove of the Lord, and af- 
 fect the angels from an inmost groutid. That innocence is the in- 
 most of good, may be seen in the article immediately preceding, 
 where the state of the innocence of the angels of heaven is treated 
 of; but that peace is the inmost of delight derived from the good 
 of innocence, shall now be explained. 
 
 28G. We shall first speak of the origin of peace. Divine peace 
 is in the Lord, existing from the union of the Divine itself, and of 
 the Divine Human in Him : the Divine of peace in heaven is from 
 the Lord, existing from His conjunction with the angels of heaven, 
 and in particular from the conjunction of good and truth with every 
 angel ; these are tjie origins of peace : from which consideration 
 it may be manifest, that peace in the heavens is the Divine inmost- 
 ly aflecting with blessedness every good there, thus the source of 
 ■dl the joy of heaven ; and that it is in its essence the divine joy of 
 the divine love of the Lord from His conjunction with heaven and 
 with every one there ; this joy perceived by the liOrd in the angels, 
 and by the angels from the Lord, is peace : hence by derivation 
 fhe angels have every blessedness, delight, and happiness, or that 
 which is called heavenly joy.* 
 
 287. Inasmuch as the origins of peace arc from this source, 
 therefore the Lord is called the Prince of Peace, and saith that 
 from Him is peace, and in Him is peace ; the angels also arc call- 
 ed angels of peace, and heaven the habitation of peace ; as in the 
 
 " That by peace in the supreme sense is meant llic Lord, because from Ilini 
 is peace, and in the internal sense heaven, bciaiise the inlialiitants arc in a state 
 of peace, n. 3780, 4G61. That peace in tlic heavens is ll»e Divine inmostly af- 
 fecting with blessedness every good and truth I here, and that it is incomprelien- 
 sible to man, n. 9-2, 3780, 501)2, 8455, 8l'G5. Tliat divine peace is in good, but 
 not in truth %vithout good, n 8722. 
 
16.2 CONCERNING HEAVEN AND HELL. 
 
 following passages : " A child is born to us, a Son is given to us, on 
 tchosc shoulder is the government, and His name shall be called Won- 
 derful, Counsellor, God, Hero, the Father of Eternity, the Prince 
 OF Peace ; of the multiplication of His government and peace there 
 shall he no end,'''' Isaiah ix. 5, G : " Jesus said, peace / leave tvith 
 you. My peace I give unto you, not as the world giveth give I unto 
 you,'''' John xiv. 27 : " These things have I spolcen unto yon, that in 
 Me ye tnay have peace," John xvi. 33 : ''Jehovah shall lift up His 
 faces to theci and shall give thee peace," Numbers vi. 26 : " The 
 ANGELS OF PEACE wccp bitterly, the pathways are vastcded,''^ Isaiah 
 xxxiii. 7, 8 : " The zvork of justice shall pe peace, and My people 
 shcdl dwell in the habitation of peace," Isaiah xxxii. 17, 18. 
 That divine and heavenly peace is the peace which is meant in the 
 Word, may also be manifest from other passages where it is named, 
 as Isaiah lii. 7, chap. liv. 10, chap. lix. 8 : Jerem. xvi. 5, chap. xxv. 
 37, chap. xxix. 11; Haggai ii. 9 ; Zcch, viii. 12; Psalm xxxvii. 
 37 ; and in other passages. Inasmuch as peace signifies the Lord 
 and heaven, and likewise heavenly joy and the delight of good, 
 therefore salutations, in antient times, were in these words, peace 
 BE UNTO YOU, and hence also at this day they are the same, which 
 the Lord also confirmed by saying to the disciples whom he sent 
 forth, " Into whatsoever house ye enter, 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 Lord Himself likewise, when he appeared 
 to the apostles, said '■'■ Peace be ivith you,'''' John xx. 19, 21, 26. 
 A state of peace also is understood in the Word, by its being said 
 of Jehovah that He smelled an odour of rest, as Exod. xxix. 18, 25, 
 41, Levit. i. 9, 13, 17, 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: by an odour of rest, in the celestial sense, is signified 
 the perception of peace.* Inasmuch as peace signifies the union 
 of the Divine itself and of the Divine Human in the Lord, and the 
 conjunction of the Lord with heaven and with the church, there- 
 fore the sabbath was instituted for a remembrance of those things, 
 
 * That odour, in the Word, signifit's the perceptivity of what is agreeable or 
 disagreeable, according to the quality of love and of faith, of which it is predica- 
 ted, n. 3577, 4626, 4628, 4748, 5021, 102S2. That an odour of rest, when ap- 
 plied to Jehovah, denotes the perceptivity of peace, n. 925, 100.54. That on 
 this account, frankincense, incense, odours in oils and ointments, were made 
 representative, n. 925, 4748, .5621, 10177. 
 
CONCERMNii lli;.\\KN AM) UT.Ll.. lliU 
 
 and hafi its name from rest or peace, and was the most lioly rep- 
 resentative of the eliurcli, on wliirli account the Lord eaUed Him- 
 self the Lord of the sahbatli, Malt. xii. 8, Mark ii, 27, 2b, Luke 
 vi. 5.* 
 
 288. The poac« of lieaccn, inasmuch as it is the Divine ininost- 
 ly alVccting with hlesseihiess the jrood itself whicii appertains to 
 the angels, does not come lo their manifest perception, except by 
 a delight of iieart when they arc in the good of their life, and by a 
 pleasantness when they hear truth which is in agreement w ith their 
 good, and by a cheerfulness of mind when they perceive the con- 
 junction of those ; nevertheless it thence flows-in into all the acts 
 and cogitations of their life, and there j)rcsents itself as joy, even 
 in an external species. But peace, as to its quality and quantity, 
 difters in the heavens according to tiie innocence of the inhabitants, 
 since innocence and peace walk hand in hand ; for, as was said 
 above, innocence is the source of all the good of heaven, and peace 
 is the source of all the delight of that good : hence it may be man- 
 ifest, that similar things may be said of a state of peace as were 
 said in the foregoing article concerning a state of innocence in the 
 heavens, since innocence and peace are joined together like good 
 and its delight, for good is made sensible by its delight, and delight 
 is known from its good : this being the case, it is evident that the 
 angels of the inmost or third heaven are in the third or inmost de- 
 gree of peace, because they are in the third or inmost degree of in- 
 nocence ; and that the angels of the inferior heavens are in a less 
 degree of peace, because in a less degree of innocence, [see above, 
 n. 280]. That innocence and peace dwell together, like good and 
 its delight, may be seen in the case of infants, who, because they 
 are in innocence, are also in peace ; and because they are in peace, 
 therefore all things with them are full of sportiveness : but peace 
 with infants is external peace, for internal peace, like internal in- 
 
 * That sahbatli, in the supromo sense, signified the union of liie Divine itself 
 and of the Divine Human in tlio Lord, in tlm internal sense the conjunrtion of 
 the Divine Hiiinan of the Lord with heaven and with the rhnrcli, in fjoneral.tho 
 conjunction of good and truth, thus the heavenly marriage, n. 8495, 1035G, 
 10730. Hence that rest on the sabbath day signifie<l a state of that union, be- 
 cause tiicn the Lord hath rest, and by it there is peace and salvation in the heav- 
 ens and in the earth, and in the respective sense the conjunction of the Lord 
 with man, because then he hath peace and salvation, n. 8404, 8510, 103GO. 
 10367, 10370, 10374, 106G8, 10730. 
 
16<t COAUEUMM; UEAVliN AND HELL. 
 
 jiocence, id not given except iu wisdom, and sijice it is given irt 
 Tvisdoni, it is given in tlic conjunction of good and truth, for thence 
 comes wisdom : heavenly or angelic peace is also given with men 
 who are in wisdom from the conjunction of good and truth, and 
 who thence perceive themselves content in God, yet, so Ion"- as 
 they live in the world, it lies stored up in their interiors, but is re- 
 vealed when they leave the body and enter heaven, for there the 
 interiors are opened. 
 
 289. Inasmuch as divine peace exists from the conjunction of 
 the Lord with heaven, and, specifically with every angel, from the 
 conjunction of good and truth, therefore the angels, when they 
 arc in a state of love, arc in a state of peace, for then good is con- 
 joined to truth with them : that the states of the angels are by turns 
 changed, sec also n. 154 to IGO. The case is similar with regard 
 to the man who is regenerating, when the conjunction of good and 
 truth has place with him, as is the case especially after tempta- 
 tions, on which occasion he comes into a state of delight grounded 
 hi heavenly peace-* This peace is comparatively like morning or 
 day-dawn in the time of spring, at which time, the night being past, 
 all things of the earth begin to derive new life from the rising of 
 the sun, whilst a vegetable odour diffuses itself from the dew v/hich 
 descends from heaven, and likewise, by means of the vernal tem- 
 perament, gives fertility to the ground, and also infuses pleasant- 
 ness into human minds ; and this by reason that morning or day- 
 dawn in the time of spring corresponds to the state of peace of the 
 angels in heaven, [see n. 155].t 
 
 290. I have also discoursed with the angels concerning peace, 
 telling them, that it is called peace in the world when wars and 
 hostilities cease between kingdoms, and when enmity and discord 
 cease amongst men, and that it is believed that internal peace con- 
 sists in a repose of the mind on the removal of cares, and especial- 
 ly in tranquillity and delight arising from success in business ; but 
 the angels said, that rest of mind, and tranquillity and delight 
 arising from the removal of cares and from success in business, 
 appear as constituent of peace, but that they are not so, except 
 with those who are in heavenly good, since no peace is given except 
 
 ■' That the conjunction of good and truth v.ith man wlio is regenerating, is 
 effected in a state of peace, n. 3C9G, 8517. 
 
 t Tliat a state of peace in the heavens is as a state of day-dawn and of spring 
 'fi the earth-!, n. 17-.?fj, 2780, 5G62. 
 
f'ONCF.RMNO HEAVEN AND ItELI- ^dCi- 
 
 in tli;il good, ini'.simich us ponce flows-in rroiu the Lord into tiieii- 
 inmoiit, aiul froin their inmost descends and Hows dctwn into their 
 inferitus, and presents repose of mind [iiiriis], trampiiMity of mind 
 [ani/iius], and joy thence derived. But with those who arc in evil, 
 no peace is given ;* it appears indeed as if tliey have rest, tranquil- 
 Hty and deliifht when thiiii^s snceee<l accor(hn<j to tlieir wishes, hut 
 it is external and not internal, for inleriorly they burn with enmities, 
 hatreds, revenge, cruelty, and several other r\il lusts, in whicii also 
 their miiul [aniini/s] indulges itself, as soon as they see any one 
 who does not favour them, and thus hursts forth into open violence 
 w hen unrestrained by fear ; and that hence it comes to pass that 
 their delight dwells in insanity, whilst the delight of those who are 
 in good dwells in wisdom ; the ditlerence is like what subsists be- 
 tween hell and heaven. 
 
 Concerning the Conjunction of Heaven with the 
 Human Race. 
 
 •291. It is a thing known in the church, that all good is from 
 God, and nothing from man, and that therefore no one ought to 
 ascribe any good to himself; and it is also a known thing, that evil 
 is from the devil ; hence it is that they who speak from the doc- 
 trine of the church, say of those who act well, and likewise of those 
 who speak and preach piously, that they are led of God, but they 
 say the contrary of those who do evil and speak impiously : these 
 things could not be so, unless man had conjunction with heaven 
 and conjunction with hell, and unless those conjunctions were with 
 his will and with his understanding, for fn)m those tlie body acts 
 and the mouth speaks : what is the nature and quality of that con- 
 junction shall now be shown. 
 
 292. There are attendant on every man both good spirits and 
 evil spirits; by good spirits man has conjunction with heaven, and 
 by evil spirits with hell : those sjjirits are in the world of spirits, 
 which is in the midst between heaven and hell, which world will 
 be specifically treated of in the following pages. When those 
 
 " That the cupidities which originate in the love of self and of the world, en- 
 iir<>ly take away peace, n. 3170, 5GG2. That some make peace to consist in 
 rostlessuess and in sucli tilings as are contrary to peace, n. 56<J2. That there is 
 no peace civen, unless the cupiiUlics of evil arc removed, n. 5GC^. 
 
■!l6t) CONCERMXG IlEAVEiN AND HETiL. 
 
 spirits coine to man, they enter into all his memory, and thence 
 into all his thought, evil spirits into those things of the memory 
 and of the thought which are evil, but good spirits into those things 
 of the memory and of the thought which arc good. The spirits do 
 not at all know that they are with man, but when they are with 
 him they believe that all things appertaining to the man's memory 
 and thought are theirs ; neither do tliey see man, because those 
 things which are in our solar world are not the objects of their 
 vision :* the greatest caution is exerted by the Lord to prevent 
 spirits from knowing that they are attendant on man ; for if they 
 knew it they would speak with him, and in such case evil spirits 
 would destroy him, for evil spirits, inasmuch as they are conjoin- 
 ed with hell, desire nothing more than to destroy man, not only as 
 to the soul, that is, as to faith and love, but also as to the body ; 
 the case is otherwise when they do not speak with man, for then 
 they do not know that what they think and likewise what they 
 speak is from him, for in speaking one amongst another they speak 
 also from man, but ihey believe that the things which they speak 
 arc their own, and every one esteems and loves what is his own, 
 thus spirits are bound to love and esteem man, although they do 
 iiot know it. That such is the conjunction of spirits with man has 
 been so made known to me from the continual experience of seve- 
 ral years, that nothing is more certainly known to me. 
 
 293. The reason why spirits who communicate with hell are also 
 adjoined to man, is, because man is born into evils of every kind, 
 and hence his first life is derived entirely from evils, wherefore un- 
 less spirits of a similar quality to his own were adjoined to him he 
 could not live, yea, neither could he be withdrawn from his evil^ 
 and be reformed ; wherefore he is kept in his life by evil spirits, 
 and is withheld from it by good spirits ; by both also he is held in 
 equilibrium, and because he is in equilibrium he is in his freedom, 
 and can be withdrawn from evils and inclined to good, and like- 
 wise have good implanted in him, which cannot in any wise be 
 done unless he be in freedom, nor can freedom be given him un- 
 
 * That angels and spirits are attendant on every man, and that by tliem man 
 hath communication with the spiritual world, n. 097, 2796, 2880, 28c7, 4047, 
 4048, r>S40 to 5866, 5976 to 5993. That man without spirits attendant on Jiim 
 cannot live, n. 5993. That man doth not appear to spirits, as neither do spirits 
 appear to man, n. 5885. That spirits can see nothing which is in our solar 
 world appertaining to man, except with liim with whom they spealc, n. 1880. 
 
COXCF.RNINO riEAVF.V AND HEM.. lOT 
 
 ifss spirits from lioll act on one part mid spirits from lieaven on 
 tlif otluT, and man bt- in the midst. It lias heen also shown, thai 
 man, so far as he jiartakcs of what is here<htury, and what ia thence 
 self-derived, would have no hfe, if it were not allowed him to be ia 
 evil, and n<jne likewise if he were not in freedom : also that he 
 cannot be compelled to what is good, and that what is of compul- 
 sion doth not inhere ; and further, that the good whicJi man re- 
 ceives in freedom is implanted in his will, and becomes as his pro- 
 priitm ;* ami that hence it is that man has communication with 
 hell, and also with heaven. 
 
 '21)4. M'liat is the nature and quality of the communication ol 
 heaven with good spirits, and what the nature and quality fd" 
 the communication of hell with evil s[)irits, and hence what the 
 nature and cpiality of the conjunction of heaven and hell with 
 man, shall also be shown. All the spirits who are in the world of 
 s})irits, have communication with heaven or with hell, the evil with 
 hell and the good with heaven : heaven is distinguished into soci- 
 eties, in like manner hell : every spirit belongs to some society, 
 and likewise subsists by influx thence, so as to act in unity 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 affection, or as to his love : for all the socie- 
 ties of heaven art; distinct, according to the affections of good and 
 of truth, and all the societies of hell according to the affections of 
 what is evil and false : concerning the societies of heaven, see 
 above, n. 41 to 45, also n. 148 to lol. 
 
 295. Spirits are adjoined to man of such a quality as he himself 
 is as to affection or as to love, but good spirits aije adjoined to him 
 by the Lord, whereas evil spirits arc invited by the man himself; 
 
 " That all freedom is of love and aflToction, since what a man lovctli that ho 
 doeth freely, n. 2870, 3158, 8907, 8990, 9585, 9591. Inasmuch as freedom is 
 of love, that it is 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 ra- 
 pablc of being rpfnrmed, n. 1937, 1947, 287G, 2881, 3145, 31415, 3158, 4031, 
 ■<700. That otherwise the love of good and of truth cannot be implanted in 
 man, and ha appropriated apparently as his own, n. 2877, 2879, 2880, 2888, 
 -•700. That nothing is conjoined to man whieh is of compulsion, n. 2875, 8700. 
 That if man coidd be reformed by compulsion, all would be refonned, n. 2831. 
 That what is of compulsion in reformation is hurtful, n. 4031 What states of 
 compulsion are, n. 8392. 
 
168 CONCERNING HEAVEN AND HELL. 
 
 but the spirits attendant on man are chanf^otl according to the 
 changes of his afteetions, hence one sort of spirits attend him in 
 infancy, another sort in chiklhood, another sort in adolescence 
 and youth, and another sort in old age : in infancy the attendant 
 spirits arc such as are in innocence, thus who communicate Avith 
 the heaven of innocence, which is the inmost or third heaven ; in 
 childhood the attendant spirits are such as are in the afl'ection of 
 knowing, thus who communicate with the ultimate or first heaven ; 
 in adolescence and youth the attendant spirits are such as are in 
 the aftection of truth and of good, and thence in intelligence, thus 
 who communicate with the second or middle heaven ; but in old 
 age the attendant spirits are such as are in wisdom and innocence, 
 thus who communicate with the inmost, or third heaven : but this 
 latter adjunction is effected by the Lord with those who are ca- 
 pable of being reformed and regenerated : but the case is other- 
 wise with those who are not capable of being reformed and reffen- 
 erated ; to these latter also good spirits are adjoined, that by them 
 they may be withheld from evil as much as possible, yet their im- 
 mediate conjunction is with evil spirits who communicate with hell, 
 whence they have such attendant spirits as they themselves are ; 
 if they be lovers of themselves, or lovers of gain, or lovers of re- 
 venge, or lovers of adultery, similar spirits are present, and as it 
 were dwell in their evil affections ; and so far as man cannot be 
 restrained from evil by good spirits, so far the attendant evil spirits 
 inflame him, and in proportion as the evil affection prevails, in the 
 same proportion they adhere and do not recede. Thus a wicked 
 man is conjoined to hell, and a good man is conjoined to heaven. 
 29C. The reason why man is ruled by spirits from the Lord, is, 
 because he is not in the order of heaven, for he is born into tlie 
 evils which are of hell, thus altogether contrary to divine order, 
 wherefore he must be reduced into order, and he cannot be so re- 
 duced except mediately by spirits : it would be otherwise if man 
 were born into the good which is according to the order of heaven, 
 in which case he would not be ruled of the Lord by spirits, but by 
 order itself, thus by general influx. By this influx man is ruled as 
 to those things which proceed from ihought and will into act, thus 
 as to speech and as to actions, for both the latter and the former 
 flow according to natural order, with which therefore the spirits 
 who are adjoined to man have nothing in common. By general 
 
CONCERNINO HKAVEN AND HELL. Itl'i 
 
 intlnx from the ."spiritual world aiiiinals arc uls(j govcnifd, Itf-rause 
 llicse arc in the order of tlioir lilc, nor liavf tliry IkvII uI»I«^ to per- 
 vert -and destroy it, because tliey have no rationality:* what the 
 distinction is between men and beasts, may be seen above n. 3D. 
 
 ^97. As to what further eoneerns the conjunction of heaven with 
 the human race, it is to be noted, that the Lord Himself flows-in 
 with every man, according to the order of heaven, both into his 
 inmost and into his ulliniates, and arranges him to receive heaven, 
 and rules iiis ultiniates from his inmost, and at the same time the 
 inmost from his ultimates, and thus holds together in connection 
 all and singular the things appertaining to him ; this influx of the 
 Lord is called immediate inlbix, but the other influx, which is ef- 
 fected by spirits, is called mediate influx ; the latter subsists by 
 the former : the immediate influx which is of the Lord Himself, is 
 from His Divine Human, and is into the will of man, and by [or 
 through] the will into his understanding, thus into the good of man, 
 and by or through good into its truth, or, what is the same thing, 
 into love, and by [or through] love into ils faith, but not vice versa, 
 still less into faith without love, or into truth without good, or into 
 the understanding which is not derived from the will. This divine 
 influx is perpetual, and is received in good with the good, but not 
 with the evil, for with these latter it is either rejected, or suftbcated, 
 or perverted ; hence the latter have an evil life, which in the spir- 
 itual sense is death. t 
 
 * That the distinction brtweon men and beasts is, tliat men are capable of 
 being elevated by the Lord to Himself, and of thinkinfr about the Divine Being, 
 of loving Him, thus of being conjoined to the Lord, whence they have eternal 
 life, but it is other\visc with beasts, n. 4525, (5323, 932L That beasts are in the 
 order of their life, and'therefore they arc born into things suitable to tiieir na- 
 ture, but not man, who must therefore be introduced by things intellectual into 
 ihc order of life, n. C37, 5850. 6323. That according to general influx, thought 
 falls into speech, and will into gestures appertaining to man, n. 5S(i2, 5990, 
 6192, ()2H. Concerning the general influ.\ of the spiritual world into the lives 
 of beasts, n. 1633, 3646. 
 
 t That there is immediate influx from the Lord, and likewise mediate through 
 the spiritual world, n. G063, 6307, 6472, 9682, 9683. That the immediate in- 
 flux of the Lord is into the most singular of all things, n. G058, 6474 to 6478' 
 8717, 8728. That the Lord flows-in into first principles and at the same time into 
 last, in what manner, n. 5147, 5150, 6473, 7004, 7007, 7270. That the influx of 
 the Lord is into the good appertaining to man and by [or through] good into 
 fruth, and not nee versa, n. 54(r2, 5649, 6027, 86r'5, 8701, 101.53. That the life 
 which flow.s-in from the Lord varies according to the state gf man and accord- 
 
170 CONCERNINU Hl^.VVKX A;\D IIKLL. 
 
 298. The spirits who are attendant on man, as well thosff whti 
 are conjoined to heaven as those who arc conjoined to hell, in no 
 case flow-in from their own memory and consequent thought with 
 man, for if they flowed-in from their own thought, man would 
 know no other than that the things appertaining to them were his 
 own, [sec above, n. 256]; nevertheless, by [or through] them an 
 affection from heaven, grounded in the love of good and of truth, 
 flows-in with man, and an affection from hell, grounded in the love 
 of what is evil and false ; so far therefore as the affection of man 
 agrees with that which flows-in, so far it is received by him in his 
 own thought, for the interior thought of man is altogether accord- 
 ing to his aflection or love ; but so far as it does not agree, so far 
 it is not received : hence it is evident, since thought is not introdu- 
 ced into man by spirits, but ordy the affection of good and the af- 
 fection of evil, that man has choice, because he has freedom, thus 
 that he can receive good with his thought and reject evil, for he 
 knows Avhat is good and what is evil from the Word ; what he re- 
 ceives with thought grounded in affection, that is also appropriated 
 to him, but what he does not receive in thought grounded in affec- 
 tion, that is not appropriated to him : from these considerations it 
 may be manifest what is the quality of the influx of good from 
 heaven, and what the quality of the inflirx of evil from hell, with- 
 man. 
 
 299. It has also been given me to know whence man derives 
 anxiety, grief of mind [anifnus], and interior sadness which is call- 
 ed melancholy : there are spirits who are not as yet in conjunc- 
 tion with hell, because as yet they are. in tiieir first state, concern- 
 ing which we shaH speak in the following pages, when we come 
 to treat of the world of spirits : those spirits love things indigested 
 and malignant, such as are those of filthy meats in the stomach, 
 wherefore they are present where they can find such things apper- 
 taining to man, because those things are delightfid to them, and 
 they there discourse with each other from their own evil aflection ; 
 the affection of their discourse flows-in thence with man, which 
 affection, if it be contrary to the man's affection, excites mclan- 
 
 ing to reception, n. 20G0, 5986, G472, 734:?. Tliiit, witli tlie wicked, tlie good 
 which flows-in from the Lord is turned into evil, and the truth into what is 
 false, from experience, n. 3G43, 4G32. Tliat the .<;ood and truth thence deiived, 
 which continually flows-in from the Lord, is so far received, as evil and the 
 false thence derived do not oppose, n 'Mil, 3]4'2, 3147, 5898. 
 
iDM l.UMNC Hr.AM..\ .\\l> llfcl.l. ITl 
 
 ^lioly, sadnc)^.-, mid iui\nly, but if it hv a<;rc<;;il)Io l<> tliu uiaii'.s al- 
 liction, It excites in liiin };ladjiess and cheerfulness : those spirits 
 iippcar near the stoniacli, some to tlie l«-ft, some to tlie riffht, some 
 beneath, some alnMe, also nearer and nmre remote, thus varions- 
 ly, according to the aflcctions in u liidi they are. Thai lience 
 arises anxiety of mind [(iiiiinus] has hceii frivi;n nK> to know and 
 to be assured of from much experience; 1 have seen them, havo 
 heard tliem, have been sensil)h' of anxieties occasioned l»\ llieiii, 
 have discoursed uiih lliein ; they liave been driven away and tlie 
 anxiety ceascu ; they have relumed and the anxiety returnccl ; 
 and 1 perceived its increase and decrease nccordinij to tlieir ap- 
 jMoximation and removal : hence it was made evident to nic from 
 w hat irruiind it is, that some who do not know what conscience is, 
 bv reason that they have no conscience, ascribe its jiaiigs to the 
 stomach.* 
 
 300, The conjunction of heaven witii man is not as tlie conjunc- 
 tion of man Avith man, but it is conjunction witli the interiors w hich 
 are of his mind, thus with his spiritual or internal man ; but with 
 liis natural or external man there is conjunction by corresponden- 
 ces, which conjunction w ill be treated of in a subse(pient article, 
 when we come to speak of the conjunction of heaven with man by 
 The Word. 
 
 ;?01. That the conjunction of heaven with the human race, and 
 of the human race with heaven, is such that one sub^^ists from the 
 other, will also be shown in the subsequent article. 
 
 rJOS. 1 have discoursed with the aii-gels concerning the conjunc- 
 tion of heaven with the human race, and have told them, that the 
 man of the churcli indeed says that all good is from God, and that 
 angels are attendant on man, but that still few believe that they 
 
 " Tlifit tlicv who linve no const itnce do not know what conscicnff is, n 
 7490, 1»121. That there arc sonif who laugh at conticience when they heai 
 what it is, n. 7217. That some believe that conscience is nothing, some that it 
 is something natural, which is sad and mournful, arising cither from causes in 
 the body, or from cauEcs in the world, some tliat it is something jieculiar to the 
 vulgar, and occas^ioned by religion, n. 950. That tiiere is a true conscience, a 
 spurious conscience, and a faJse conscience, n. 1()'33. That pang of conscience 
 is an anxiety of mind on account of wliat is unjust, insincere, and in any respect 
 evil, which man believes to be contrary to God, and to the good of his neigh- 
 bour, n. 7217. That they Iiave conscience who are principled in love to God 
 and in charity towards their neighbour, but not they who arc not so principled: 
 II. 831. 0G5. 2380. 7490 
 
JT2 CONCERNING HEAVEN AND HELT.. 
 
 are conjoined to man, still less that they arc in his thought and af- 
 fection : to this the angels replied, that they are aware that such a 
 faith and yet such a mode of speaking prevails in the world, and 
 especially within the church, which they wondered at since the 
 Word is in possession, which teaches them concerning heaven, and 
 concerning its conjunction with man, the nature of which conjunc- 
 tion is, that man is incapable of the slightest thought without spirits 
 adjoined to him, and that his spiritual life hence depends : they 
 assigned also the cause of ignorance on this occasion, viz. that 
 man believes that he lives from himself, without connexion with the 
 First Esse of Life, and that he does not know that that connexion 
 is by [or through] tlie heavens, when yet man, if that connexion 
 were broken, would instantly fall down dead. If man believed, as 
 the real case is, that all good is from the Lord, and all evil from 
 hell, he would not then make the good appertaining to him merito- 
 rious, neither would evil be imputed to him ; for thus in every good 
 which he thinks and does he would look to the Lord, and every 
 evil which flows in would be rejected to hell, from whence it 
 springs : but whereas man does not believe in any influx from hea- 
 ven and from hell, and hence supposes that all things which he 
 thinks and wills are in himself, and consequently from himself, 
 therefore he appropriates evil to himself, and the good which flows 
 in he defiles with an idea of his own merit. 
 
 Concerning the Conjunction of Heaven with Man by 
 THE Word. 
 
 303. They who think from interior reason are enabled to see^ 
 that there is a connexion of all things by intermediates with the 
 First, and that whatsoever is not in connexion is dissolved ; for 
 they know, when they consider the subject, that nothing can sub- 
 sist from itself, but from what is prior to itself, thus all things from 
 the First ; and that connexion with what is prior to itself is as the 
 connexion of an effect with its efficient cause, for when the efficient 
 cause is taken away from its effect, then the effect is dissolved, and 
 falls to pieces : inasmuch as the learned were of this opinion, there- 
 fore they saw aud said, that subsistence is perpetual existence, thus 
 that all things perpetually exist, that is, subsist, from the First, be- 
 
CONCERNING BEATEN AND HELt. IIH 
 
 Cailse from Him tlioy orij^iimlly existed. But what is llie imturc 
 of the connexion of every thing with what is prior to itself, thus 
 with the First, from wliom are all thing's, cannot be explained in 
 II ft'w words, !)i>cansc it is variou^i and diverse, only in general that 
 there is a connexion of the natural world with tlie spiritual world, 
 and that hence there is a correspondence of all things which are 
 in the natural world with all things which are in the spiritual, con- 
 cerning which correspomienee, see a. ^03 to ll.j ; also that there 
 is a connexion and consequent correspondence of all things of man 
 with all things of lieaven, concerning which also sec above, n. 67 
 lo 10:2. 
 
 304. Man is so created, that he has connexion and conjunction 
 with the Lord, but with the angeJs of heaven only consociation ; 
 the reason why he has not conjunction w4th the angels, but only 
 consociation, is, because man from creation is like to the angels 
 as to the interiors which are of the mind, for man has a like will 
 with an angel, and a like understanding ; hence it is that man, 
 after his decease, if he has lived according to divine order, becomes 
 an angel, and that iii such case he has like wisdom with the angels ; 
 wherefore when we speak of the conjunction of man with Jieaven, 
 his conjunction with the Lord is meant, and consociation with the 
 angels, for heaven is not heaven from what is proper to the angels, 
 but from the Divine of the Lord : that the Divine of the Lord 
 makes heaven, may he seen above, n. 7 to 2:2. But man has, be- 
 sides, what the angels have not, because he is not only in the spir- 
 itual world as to his interiors, but also at the same lime in the 
 natural world as to exteriors ; his exteriors, which are in the 
 natural world, are all things which arc of his natural or external 
 mcradry, and which are thence the subjects of thought and imagin- 
 ation, in general knowledges and sciences, with their delights and 
 pleasantnesses, so far as they savour of the world, also several 
 pleasures which belong to the sensuals of the body ; moreover also 
 he has senses, speech, and actions ; all those things likewise are 
 (he ultimates in which the divine influx of the Lord closes, for it 
 does not stop in the midst, but proceeds to its ullimates. From 
 these considerations it may be manifesi, that in man is the ultimate 
 
 •f divine order, which, because it is the ultimate, is also the basis 
 and foundation. Inasmuch as the divine influx of the Lord does 
 
 not stop in the midst, but proceeds to its ultimatps, as was just 
 
 2.3 
 
l'/4 Concerning iilaven and hell. 
 
 said, and inasmuch as the midst, which it passes, is the angehc 
 heaven, and the ultimate is with man, and whereas there is noth- 
 ing given which is unconnected, it follows that such is the connex- 
 ion and conjunction of heaven with the human race, that the one 
 .subsists from the other, and that the human race without heaven 
 would be like a chain which had lost a link, and heaven without 
 the human race would be like a house without a foundation.* 
 
 305. But whereas man has broken this connexion with heaven, 
 by averting his interiors from heaven, and turning them to the 
 world and himself, by the love of himself and of the world, and 
 thus withdrew himself so that he no longer served heaven for a 
 basis and foundation, therefore a medium was provided by the Lord, 
 which might supply to heaven the place of a basis and foundation, 
 and might also serve for the conjunction of heaven with man ; thi« 
 medium is the Word. But in what manner the Word serves for 
 such a medium, has been abundantly shown in the Arcana Coehs- 
 tia, all which passages may be seen collected into one in the little 
 work concerning the White Horse, treated of in the Revelations : 
 and likewise iu the Appendix to the Heavenly Doctrine ; from 
 which works some passages are here adduced in the notes.! 
 
 ^ That nothing exists from itself, but from what is prior to itself, thus al! 
 things from the First, and that they also subsist from Him who gave them exis- 
 tence, and that to subsist is perpetually to exist, n. 2886, 2885 3627, 3628, 3646> 
 4523, 4524, 6040, 6056. That divine order doth not subsist in the middle, but 
 terminates in what is ultimate, and the ultimate is man, thus that divine order 
 terminates with man, n. 634, 2853, 3632, 5897, 6239, 6451, 6465, 9216, 9217, 
 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10548. That interior things flow 
 in with successive order into external things, even to tlie extreme or ultimate, 
 nnd 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, con 
 nerning which, n. 5897, 6451, 8603, 10099. That hence all interior things arc 
 held together in connexion from the First by the Last, n. 9828. That hence 
 the First and the Last signify all and singular things, thus the whole, n. 10044.) 
 10329, 10335. And that hence in ultimates there is strength and power, n- 
 9836. 
 
 t That the Word in the sense of the letter is natural, n. 8783. By reason that 
 what is natural is the ultimate principle, into which spiritual and celestial things, 
 which are things interior, close, and on which they subsist, as a house upon it^ 
 foundation, n. 9430, 9433, 9824, 10044, 10436. That the Word, in order to b^ 
 of such a quality, is written by mere correspondences, n. 1404, 1408, 1409, 1540, 
 1615, 1659, 1709, 1783, 8015, 10687. That the Word, being of such a quality ij! 
 the sense of the letter, is the continent of the spiritual and celestial sense, n 
 
COXCERMNG UDAVEN AND untl.. 17u 
 
 .106. I liave been inlormcd from heaven, tliat the most ancient 
 jieoplc iiad immediate revelation, inasmuch as tlieir interiors were 
 nirned to heaven, untl that lience at tliat tune the Lord had conjunc- 
 tion with tlie human race ; but tliat after that period there was not 
 such immediate revelation, but mediate by correspondences, for all 
 the divine worship of the people who succeeded consisted of cor- 
 respondences, whence the churches at that time were called repre- 
 sentative churches ; for they then knew what correspondence is, 
 and what representation, and that all things which are in the earth 
 correspond to s])intual things which are in heaven and in the church, 
 or, what is the same thing, represent them ; wherefore natural 
 tilings, which were the external things of their worship, served them 
 as mediums of thinking spiritually, thus with the angels. After the 
 science of correspondences and of representations was obliterated, 
 then the Word was written, in which all expressions and senses of 
 expressions are correspondences, containing thus a spiritual or in- 
 ternal sense, in which the angels are ; wherefore when man reads 
 the Word, and perceives it according to the sense of the letter, or 
 the external sense, the angels perceive it according to the internal 
 or spiritual sense ; for all the thought of the angels is spiritual, 
 whereas the thought of man is natural, which thoughts indeed ap- 
 pear diverse, but still they are one, because they correspond. Hence 
 it is that wlien man removed himself from heaven, and broke the 
 bond, a medium of conjunction of heaven with man was provided 
 of the Lord by the Word. 
 
 9407. And tliat it is accommodated both to men and angels at the same time 
 n. 17(59 to 1772, 1887, 2143,2157,2275, 2333, 239G, 2540, 2541, 2545, 2553, 7381, 
 83G2, 1032*2. And that it is tlic uniting principle of heaven and earth, n. 2310, 
 2195, 9212, 921G, 9357, 9396, 10375. That the conjunction of the Lord with 
 man is effected by the Word, through the medium of the internal sense, n. 10375 
 That by all and singular thing.s of the Word there is conjunction, and that hence 
 tiie Word is wonderful above all other writing, n. 10G32, 10G33, 10634. That 
 tlic Lord, after the Word was written, speaketh by it with men, n. 10290. Tha^ 
 the church, where the Word is, and by it the Lord is known, in respect to 
 those who are out of the church, where the Word is not, and the Lord is not 
 known, is as the heart and lungs in man in respect to the other parts of the body> 
 which live from them as from the fountains of their life, n. 637, 931, 2054, 2853. 
 Tliat the universal church in the earths is before the Lord as one man, n. 7395^ 
 M27G. Hence it is that unless there was a church where the Word i.s, and by it 
 the Lord is known, in this earth,, the human race would here perish, n. 468, 637. 
 ')3],4545, 10452 
 
176 COACEHNINO HEAVEN AM> HELL. 
 
 307. In uliat manner lieaven is conjoined viith man by iht 
 Word, I wish to illustrate by sonic passages thence selected. The 
 New Jerusalem is described in the Apocalypse in these words ; 
 " I saw a new heaven and a new earth, and the former heaven and for- 
 mer earth passed away ; and I saw the holy city Jerusalem coming 
 down from God aid of heaven : the city was four-square, its length 
 as great as its breadth ; and the angel measured icith a reed the city 
 to twelve thousand furlongs ; the length, the breadth, and the height, 
 were equcd. And he measured its wall a hundred and forty four cu- 
 bits, the measure of a man, U'hich is, of an angel : the structure of the 
 wall teas of jasper ; but the city itself teas pure gold, and like to 
 pure glass; and the foundations of the ivall were adorned ivith every 
 precious stone : the twelve gates were twelve pearls ; and the street of 
 the city was pure gold as transparent glass,'' chap. xxi. 1, 2, 16, 17, 
 18. The man who reads these words, no otherwise understands 
 them than according to the sense of the letter, viz. that the visible 
 heaven, with the earth, is to perish, and a new heaven to exist, and 
 that upon the new earth will descend the holy cily Jerusalem, and 
 that, as to all its measures, it will answer the above description : 
 but the angels who are attendant on man understand those words 
 in a manner altogether diflbreut, viz. they understand each particu- 
 lar spiritually which man understands naturally : by the new hea- 
 ven and nGw earth they understand a new church ; by the city Je- 
 rusalem descending from God out of heaven, they understand its 
 heavenly doctrine revealed by the Lord ; by its length, breadth; 
 and height, which are equal, and twelve thousand furlongs, they 
 understand all the goods and truths of that doctrine in the com- 
 plex ; by its wall, they understand the truths protecting it ; by the 
 measure of the Avall, a hundred and forty-four cubits, which is the 
 measure of a man, that is, of an angel, they understand all those 
 protecting truths in the complex, and their quality ; by its twelve 
 gates, Avhich were of pearls, thoy understand truths introducing, 
 pearls also signify such truths; by the foundations of the wall, 
 which were of precious stones, they understand the knowledges on 
 which that doctrine is founded ; by gold like to pure glass, of which 
 the city and its street consisted, they understand the good of love, 
 by virtue of Avhich doctrine wilh its truths is transparent : thus 
 the angels perceive all the above words, consequently not like 
 man ; and thus the natural ideas of man pass into spiritual ideas 
 
roMllHMNli MKAVKN AND IILII. 1 ' f 
 
 Willi the nngels, witliDut their knowing aiivtliing of tlie sense of the 
 letter of the Word, as of a new heaven unci of a new earth, of a 
 new city Jerusalem, of its wall, of the toundations of the wall, and 
 of the niea^iurcs : nevertheless the thoughts of the angeld make one 
 with tlie ihiniiiiits of man, hecuuse they correspond ; they make 
 one almost like the expressions of a speaker, and the nnderstand- 
 mg, of tlicm hy a hearer, who does not attend to the expressions, 
 hut only to their incaninir : hence it is evident in what manner 
 heaven is conjoined with man hy the Word. To take another ex- 
 ample from tlie M'ord : " In that day there shall be a jmth from 
 Egypt to Assyria, and the Assyrian shall come into Egypt, and the 
 l^gyptian into Assyria, and the Egyptians shall serve the Assyrians : 
 Tn that day Israel shall be a third to Egypt and Assyria, a blessing 
 in the midst of the earth, ichich Jehovah Ztbaoth shall bless, saying, 
 Jilessed be my people the Egyptians, and the Assyrian the tcork of 
 my hands, and Israel mine inheritance," Isaiah, chap. xix. 23,21, 
 25. In what manner man thinks, and in what manner the angels. 
 when these words are read, may be manifest from the sense of the 
 letter of the Word and from it's internal sense : man thinks, from 
 the sense of the letter, that the Egyptians and Assyrians are to be 
 converted to God and accepted, 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 de- 
 scribed in that sense, wliose spiritual is Israel, whose natural is the 
 Egyptian, and whose rational, which is the middle one, is the As- 
 syrian :* both the latter and tlie former sense still are one, because 
 they correspond ; wherefore when the angels think thus spiritually, 
 and man thus naturally, they are conjoined almost like soul and 
 body ; the internal sense of the Word also is its soul, and the sense 
 of the letter is its body. Such is the quality of the Word through- 
 out : hence it is evident, that it is a medium of conjunction of hea- 
 ven with man, and that its literal sense serves for a basis and foun- 
 dation. 
 
 * That E^ypt and Egyplian, in the AVord, signifv the nntiirn) principle, and 
 ihe scientific thence derived, n. 4967, .5079, 5080, 5095, .'vlO, .5799, 6015, G147, 
 0252, 7X33, 7GI8, 9319, 9340. That Assyria signifies the rational principle, n 
 119, 1180. That Israel signifies the spiritual principle, n. 5414, 5801, 5803. 
 5300, 5812, 5817. 5.'^19, .5820,583.3, 5879, 5951, 642G, CG37, 6862, G8G8. 703.'., 
 70G2, 719=', 7201, 7215, 7223,. 7956. S234, 8805, 9340 
 
J78 Cjoxcerning heavbn and hell. 
 
 308. There is also a conjunction of heaven by the Word witf» 
 those who are out of the church, where they have not the Word, 
 for the church of the Lord is universal, and appertains to all who 
 acknowledge a Divine, and live in charity ; such also are instruct- 
 ed after their decease by the angels, and receive divine truths ;* 
 on which subject more may be seen in its proper article, Avhen we 
 come to treat of the gentiles. The universal church in the earth is 
 in the sight of the Lord as one man, altogether like heaven, of 
 which see above, n. 59 to 72 ; but the church where the word is, 
 and where by it the Lord is known, is as the heart and lungs in 
 that man : that all the viscera and members of the whole body de- 
 rive life from the heart and lungs by various derivations, is a known 
 thing, so likewise that part of the human race which is out of the 
 church where the word is, has life, and constitutes the members 
 of the above man. The conjunction of heaven by the word with 
 those who are afar off, may also be compared to light, which is 
 propagated from the midst round about ; divine light is in the 
 Word, and there the Lord with heaven is present, by virtue of 
 which presence they who are afar off are also in light ; it would be 
 otherwise if there were no Word. These observations may be fur- 
 ther elucidated by what was shown above concerning the form of 
 heaven, according to which the consociations and communications 
 have place there. But this arcanum is comprehensible to those 
 who are in spiritual light, yet not to those who are only in natural 
 light ; for the former, Avho are in spiritual light, see clearly innu- 
 merable things which appear only as one obscure thing to those 
 who see merely in natural light. 
 
 309. Unless the Word, of a quality as above described, had beeiv 
 given in this earth, the men of this earth would have been sep- 
 arated from heaven, and if separated from heaven would no longer 
 have been rational, for the human rational derives its existence 
 from the influx of the light of heaven. The men also of this earth 
 
 ' That the churcli specifically is where the Word is, and by it the Lord is 
 known, thus where divine truths from heaven are revealed, n. 3857, 10761. 
 That the church of the Lord is with all in the universal terrestrial globe, who 
 live in good according to the principles of their religion, n. 3263, 6637, 10765. 
 That all in every country, who live in good according to the principles of their 
 religion, and acknowledge a Divine [Being or Principle], are accepted of the 
 Lord, n. 2589 to 2G04, 2861, 2863, 3263, 41D0, 4197, 6700, 9256, And besidet 
 4II infants wheresoever thev are born. n. 2289 to 2309, 4792. 
 
CONCERNING UEAYEN' AND IIELI. ltd 
 
 are of such q quality as to be incapable of receiving immediate 
 revelation, and of being instructed by it concerning divine truths, 
 like the inhabitants of other earths, of whom we have treated in a 
 peculiar small work ; for the former are more immersed in world- 
 ly things, thus in things external, than the latter, and internal 
 thini^s are what receive revelation ; in case external things received 
 It, the truth would not be understood. That the men of this earth 
 are of such a quality, appears manifestly from those within the 
 church, who, although they are instructed from the Word con- 
 cerning heaven, concerning hell, concerning life after death, still 
 in heart deny those things, amongst whom also are some who are 
 distinguished above others by tlieir literary attainments, and of 
 whom it might thence be supposed that they were wiser than others. 
 310. I have occasionally discoursed with the angels concerning 
 the Word, observing to them that it is despised by some on ac- 
 count of its simple style ; and that nothing at all is known con- 
 cerning its internal sense, and that hence it is not believed that so 
 great 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 of such a character, as to be incomparably more excellent 
 than any other, inasmuch as divine wisdom lies concealed, not only 
 in all its meaning throughout, but also in each expression, and that 
 that wisdom gives light in heaven ; they meant to say that it is the 
 iight of heaven, because it is divine truth, for divine truth in heaven 
 is lucent, [see above, n. 132] : they said also, that without such a 
 Word the men of our earth would have no light of heaven, thus 
 neither would there be conjunction of heaven Avith them, for in 
 proportion as the light of heaven is present with man, in the same 
 proportion there is conjunction, and likewise in the same propor- 
 tion he has revelation of divine truth by the Word : the reason 
 why man does not know that that conjunction is effected by the 
 spiritual sense of the Word corresponding to its natural sense, is, 
 because the man of this earth knows nothing concerning the spir- 
 itual thought and speech of the angels, and that it is difterent from 
 the natural thought and speech of men, and unless he knows this, 
 he cannot at all know what the internal sense is, and hrnce that by 
 It such conjunction can be given. They said also, that if mau 
 knew that there is such a sense "id in reading the Word had his 
 ihoujrhts influenced bv anv knoA>.. Jge of it, he would come int« 
 
180 CONOERNINti HEAVEN AND HELL. 
 
 interior wisdom, and would be still more conjoined with hcavcti, 
 since by it he would enter into ideas similar to those of the angels. 
 
 TnAT Heaven and Hell are kiioai the Human Race. 
 
 311. It is altogether unknown i« the christian world that he.i- 
 ven and hell are from the liuman race, for it is believed that angel? 
 were created from the beginning, and that hence came heaven, and 
 that the devil or Satan was an angel of light, but, because he was 
 rebellious, he was cast down with his crew, and that hence came 
 hell. That such a faith should prevail in the christian world is ;< 
 matter of the greatest wonder to the angels, and especially when 
 they observe that nothing is known concerning heaven, which yet 
 is a primary object of doctrine in the church ; and whereas such 
 ignorance prevails, they rejoiced in heart that it has pleased the 
 Lord now to reveal to mankind several particulars respecting hea- 
 ven, and also respecting hell, and thus, as far as possible, to dissi- 
 pate the darkness which is every day increasing, because the church 
 is come to its end : wherefore they arc willing that I should assert 
 from their mouths, that in the universal heaven there is not a single 
 angel who was created such from the beginning, nor in hell any 
 llevil who was created an angel of hght and cast down, but that all, 
 both in heaven and in hell, are from the human race, in heaven 
 those who have lived in the v/orld in heavenly love and faith, in 
 hell those who have lived in infernal love and faith, and that heli 
 in the whole complex is what is called the devil and Satan, the term 
 devil being applied to denote that hell which is to the back, inha- 
 bited by those who are called evil genii, and the term Satan being 
 applied to denote that hell which is in front, inhabited by those who 
 are called evil spirits :* what is the quality of the one hell, and 
 what the quality of the other, will be shown in the following pages. 
 The reason why the christian world, they added, have conceived 
 such a faith respecting the inhabitants of heaven and the inhabi- 
 tants of hell, is, because they have misunderstood some passages 
 in the Word, interpreting them only according to the sense of the 
 
 * That tlic IipIIh taken together, or the infernal.; taken together, are called the 
 devil and Satan, n. ()94. That they who have been devils in the world becom'* 
 devils after death, n 9GV. 
 
CONCERNING HEAVEN ANP HELL. Iftl 
 
 lettCT, mill not illnstratinir and unlnldina; tlicm by pcnuine doctrine 
 derived from the Word ; when yet the sense of the letter of the 
 Word, unless cnlij»htened by genuine doctrine, distracts the mind 
 with the variety of its objects, whence come ignorance, heresies, 
 and errors. * 
 
 312. Another reason why the man of the church so believes, is, 
 because he believes that no man comes into heaven or into hell 
 until the time of the last judgment, concerning which time lie liatli 
 conceived a notion, that all things visible to the eyes are then to 
 perish, and that new things are to exist, and that the soul will 
 then return into its body, by virtue of which conjunction man will 
 again live as a man : this faith involves another concerning the 
 angels, viz. that they were created so from the beginning, since it 
 cannot be believed that heaven and hell are from the human race, 
 when it is believed that no man comes thither till the end of the 
 world. But that man may be convinced that this is not the case, 
 it hath been given me to hold consort with the angels, and likewise 
 to discourse with those who are in hell, and this now for several 
 years, sometimes continually from morning to evening, and thus 
 to gain information concerning heaven and concerning hell, which 
 is granted with a view to prevent the man of the church from con- 
 tinuing any longer in his erroneous faith concerning resurrection 
 at the day of judgment, and concerning the state of the soul in the 
 mean time, also concerning angels, and concerning the devil ; 
 which faith, inasmuch as it is a faith of what is false, involves 
 darkness, and, with those who think on the above subjects from 
 their ow^n proper intelligence, induces doubt, and at length denial : 
 for they say in their hearts, how can so extended a heaven, with 
 so many constellations, with the sun too and the moon, be de- 
 
 ' That the doctrine of the churcli must be derived from the Word, n. 34C4, 
 5402, 6c32, 10763, 10765. That the Word witiiout doctrine is not understood, 
 n. 9021, 940'J, 0424, 9430, 10324, 10431, 10532. That true doctrine is a lamp to 
 those who read the Word, n. 10401. That genuine doctrine must be had from 
 those who are in illustration from the Lord, n. 2510, 2516, 2519, G424, 10105. 
 That they who are in the sense of the letter without doctrine, never attain any 
 understanding respecting divine truths, n. 9409, 9410, 10582. And that they 
 arc led away into several errors, n. 10431. What is the dilTerence between those 
 who teach and learn from the doctrine of the church derived from the Word, 
 and those who teach and learn froui the literal sense alone, n. 9u25. 
 
 24 
 
iS>i CONCERNING HEAVEN AND HELL. 
 
 stroycd and dissipated ? and liow can the stars at that time fall 
 from heaven to the earth, when yet they are greater than the 
 earth 1 and how can bodies eaten up by worms, consumed by pu- 
 tridity, and dispersed before every wind, be gathered together again 
 to their soul ? where in the mean time is the soul, and wliat is its 
 quality when without the sense which it had in the body 1 not to 
 mention several similar enquiries, which, inasmuch as they relate 
 to things incomprehensible, cannot become objects of faith, and in 
 several instances destroy faith concerning the life of the soul aftef 
 death, and concerning heaven and hell, and with those subjects 
 others appertaining to the faith of the church : that they have de- 
 stroyed faith, is evident from those who say, Avho hath ever come 
 from heaven and told us that it is so ? what is hell, and is there 
 any such place ? what is meant by man being tormented in eternal 
 fire ? what is the day of judgment, which hath been expected for 
 so many ages ? not to mention several other cases, which imply a 
 denial of all such things : lest, therefore, they who entertain such 
 ideas ,( as is the case with great numbers, who, by reason of their 
 worldly wisdom, are called learned and well informed), should any 
 longer disturb and seduce the simple in faith and heart, and should 
 induce infernal darkness respecting God, respecting heaven, re- 
 specting eternal life, and respecting other things in connexion with 
 them, the interiors of my spirit have been opened by the Lord, and 
 thus it hath been given me to discourse with all whom I have ever 
 been acquainted with in the life of the body, after their decease. 
 Avith some for days, with some for months, and with some for a 
 year, and likewise with others in such numbers that I should not 
 overrate them by calling them a hundred thousand, several of whom 
 were in the heavens, and several in the hells ; I have likewise dis- 
 coursed with some two days after their departure out of the body, 
 and have told them, that preparations were making at the time for 
 their interment; to which they replied, that it was proper to reject 
 that which served them for a body and its functions in the world : 
 and they requested me to say, that they were not dead, but that 
 they now live as much men as before, and that they have only 
 migrated from one world into another, and that they are not aware 
 that they have lost any thing, since they are in a body and its 
 senses as before, and likewise in understanding and in will as be- 
 fore, and that they have similar thoughts and aflcctions, similar 
 
CONCERMNQ HEAVEN AND HELL. 188 
 
 &ensution3, ami similar desires, to lliose winch they had in llic 
 world. Several of those who were recently dead, when they saw 
 themselves livinjr men ns beforr, and in a similar state, ( for after 
 death every one's lirst stale of life is snch as it had been in the 
 world, but is successively changed with him, either into heaven or 
 into hell), were aflVcted with new joy at fiiidinff themselves aUve, 
 and declared that they had not believed this, but were much sur- 
 prised that they should have Uved in such ignorance and blindness 
 concerning the state of their life after death ; and especially that 
 the men of the fchurch are in such ignorance and blindness, when 
 yet they, above all others in the universal terrestrial globe, might 
 have been enlightened on those subjects : * on this occasion they 
 first discovered the cause of that blindness and ignorance, and that 
 it is owing to external things, which relate to the world and to the 
 body, occupying and filling their minds to such a degree, as to 
 render them incapable of being elevated into the light of heaven, 
 and of viewing the things of the church beyond doctrinals ; for, 
 from corporeal and worldly things, when they are loved in the de- 
 gree in which they are loved at this day, there is an influx of mere 
 darkness, which obstructs the passage to higher light. 
 
 313. Great numbers of the learned from the Christian world 
 are in amazement when they see themselves, after their decease, 
 in a body, in garments, and in houses, as in the world ; and when 
 they are excited to a recollection of what they thought concerning 
 a life after death, concerning the soul, concerning spirits, and con- 
 cerning heaven and hell, they arc covered with shame, and confess 
 
 ' Tliat in Christendom at this day few believe that man rises again imme- 
 diately after death, preface to chap. xvi. Gen. and n. 4iJ2'2, 107r>8 , but that he 
 shall rise again at the time of the last judgment, when the visible world will 
 perish, n. 10594. The reason why it is so believed, n. 10504, J0758. That 
 nevertheless man rises again immediately after death, and lliat then he is a man 
 as to all and singular things, n. 4527, 500G, 5078, 893'), t'JOl, 10594, 10758. 
 That die soul which liveth 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, 
 1880, 1881, 3()33,4U22, 4735, 5883, G054, GG05, GG2G, 7i)2], 10594; from ex- 
 perience, n. 4527, 50liG, 8939 ; from the Word, n. 10597. What is meant by 
 the dead seen in the holy city. Matt, xxvii. 53, n. 9229. In what manner man 
 is raised from the dead, from experience, n. 1G8 to 189. Concerning his state 
 after resurrection, n. 317, 318, 319, 2119, 5079, 10596. False opinions concern- 
 ing the sonl ?,nd its resurrection, fl. 144, 445, 4527, 4622, 4658. 
 
1S4 CONCERNING HEAVEN AND lIELL. 
 
 that they had thought foohshly, and that tlie simple in faith thought 
 much more wisely than they did. Exploration was made of the 
 learned, who had confirmed themselves in such ideas, and who had 
 ascribed all things to nature, and it was discovered that their inte- 
 riors were altogether closed, and their exteriors open, so that they 
 had not looked to heaven, but to the world, consequently also to 
 hell ; for in proportion as the interiors are open, in the same pro- 
 portion man looks to heaven ; but in proportion as tlie interiors 
 are closed, and the exteriors open, in the same proportion he looks 
 to hell : for the interiors of man are formed for the reception of all 
 things of heaven, and the exteriors for the reception of all things 
 of the world, and they who receive the vvorld, and not heaven at 
 the same time, receive hell. * 
 
 314. That heaven is from the human race, may be manifest also 
 from this consideration, that angelic minds and human minds are 
 similar, each enjoying the faculty of understanding, of perceiving, 
 and of willing, and each being formed to receive heaven; for the 
 human mind has a relish for wisdom like an angelic mind, but the 
 reason why it does not so far attain wisdom in the world, is, be- 
 cause it is in an earthly body, and in that body its spiritual mind 
 thinks naturally ; but it is otherwise when it is loosed from that 
 bodily bond, in which case it no longer thinks naturally, but spiri- 
 tually, and when it thinks spiritually, it then thinks what is incom- 
 prehensible and ineftable to the natural man, thus it becomes wise 
 as an angel ; from which circumstances it may be manifest, that 
 the internal of man, which is called his spirit, is in its essence an 
 angel, [ see above, n. 57], t which, when it is loosed from the 
 earthly body, is in a human form alike with an angel : that an 
 angel is in a perfect human form, sec above, n. 73 to 77 : but when 
 the internal of man is not open above, but only beneath, in this 
 
 * That in man the spiritual and the natural world are conjoined, n. 6057. 
 That the internal of man is formed for an ima^c of heaven, but the external for 
 an image of the world, n. 3028, 4523, 4524, 0057, 6314, 9700, 10156, 10472. 
 
 t That there are as many degrees of life in man, as there are heavens, and 
 that they are opened after death according to his life, n. 3747, 9594. That heav- 
 en is in man, n. 3884. 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. 
 
CONXERNlNfl HEAVEN AND HELL. \So 
 
 onsc, after its separation from the l)0(ly, it is still in aliiiinan form, 
 but direful aiul diahoiical ; for it cannot look u[»wards to lieaven, 
 but only downwards to hell. 
 
 315. AVhosocver is instructed concerninjj divine order, may also 
 understand that man was created to become an anj^el, because in 
 him is the ultimate of order, [n. 304], in which that may be formed 
 which is of heavenly and angelic wisdom, and which is capable of 
 being renewed and multiplied : divine order nevefinany case stops 
 in a middle point, and there forms any thing without its ultimate, 
 for it is not in its fulness and perfection, but proceeds to an ulti- 
 mate ; but when it is in its ultimate, it then forms something, and 
 likewise by mediums there collected renews itself, and gives birth 
 to further productions, which is effected by procreations ; where- 
 fore in the ultimate is the seminary of heaven. 
 
 31 G. The reason why the Lord rose again not only a:; to spirit 
 but also as to body, is, because the Lord glorified His whole Hu- 
 man when He was in the world, that is, made it divine; for the 
 soul, which He had from the Father, was of itself the very Divine 
 itself, and the body was made a likeness of the soul, that is, of the 
 Father, thus also divine ; hence it is that He, otherwise than any 
 other man, rose again as to both,* which He also manifested to 
 His disciples, who believed that they saw a spirit when they saw 
 Him, saying, '^^ Behold My hands and My feet, that I Myself am : 
 handle Me, and see, for a spirit hath not flesh and bones, as ye see 
 that I have,'''' Luke xxiv. 36, 37, 38 ; by which words He declared, 
 that He is not only a man as to spirit, but likewise as to body. 
 
 317. To the intent that it may be known that man liveth after 
 death, and, according to his life in the world, cometh either into 
 heaven or into hell, several particulars have been manifested to nic 
 concerning the state of man after death, which will be treated of 
 in order in the following pages, when we come to speak of the 
 world of spirits. 
 
 " That man rises again only as to spirit, n. 10593, 10504. That the Lord 
 ilone rose again as to the body also, n. 1729, 20d3, 5078, 10823. 
 
\ &6 toncernting ueaven and hell. 
 
 Concerning the Nations or People out of the 
 Church in Heaven. 
 
 318. It is a general opinion, that they wlio arc born out of tha^ 
 church, and who are called heathens or gentiles, cannot he saved, 
 by reason that they are not in possession of the Word, and they 
 are ignorant of the Lord, without whom there is no salvation ; ne- 
 vertheless, from this consideration alone it may be known, that 
 they likewise are saved, because the mercy of the Lord is universal, 
 that is, extended to every particular person; that they are born 
 men alike with those who are within the church, and who are re- 
 spectively few ; and that it is no fault of theirs that they are igno- 
 rant of the Lord. Every one who thinks from any degree of en- 
 lightened reason may see, that no man is born for hell, inasmuch 
 as the Lord is love itself, and His love consists in being willing to 
 save all ; wherefore also He has provided that all shall have reli- 
 gion, and by it acknowledgment of a Divine, and interior life : 
 for to live according to religion is to live interiorly, since in such 
 case a Divine is respected, and so far as this is respected, so far 
 man does not regard the world, but removes himself from the 
 world, thus from the life of the world, which is exterior life. * 
 
 319. That the gentiles are saved alike with Christians, may be 
 known to those who apprehend what it is which makes heaven 
 with man, for heaven is in man, and they who have heaven in 
 themselves come into heaven : heaven in man consists in acknowl- 
 edging a Divine, and in being led by Him : the first and primary 
 of all religion is to acknowledge a Divine, since Avithout such ac- 
 knowledgment religion is not religion ; the precepts also of every 
 religion have respect to worship, thus they teach in what manner 
 
 " That the nations are saved alike with Christians, n. 932, 1032, 1059, 2284, 
 2589, 2590, 3778, 4190, 4197. Concerning the lot of tiie nations and people out 
 of the church in the other life, n. 2589 to 2G04. That the church is specifically 
 -vherc the Word is, and by it the Lord is known, n. 3857, 10761. Nevertheless, 
 that they who are born where the Word is, and where the Lord is known, are 
 not on that account of the church, but they who live a life of charity and of 
 faith, n. GG37, 10143, 10153, 10578, 10C45, 10829. That the church of the Lord 
 is with all in the universe who live in good according to their religious principle^ 
 and acknowledge u Divine, [Being or Principle,] and that they are accepted of 
 the Lord, and conic into heaven, n. 2539 to 2604. 2661, 2363, 3263, 4190, 4197 
 6700, 9256. 
 
CONCERNING HEAV£X AND IIELI.. 18' 
 
 the Divine is to be woishippeil, so tliat the worship may he ac- 
 oeptahlc to Ilim : niul \vheii this jjains nchiiittance into man's mind, 
 thus in proportion as lie wills it, or in proportion as he loves it, in 
 the same proportion he is led of the Lord. It is a known thin;;' 
 that the gentiles live a moral life alike with Christians, and that 
 several of them live a better life than Christians do : moral life is 
 lived cither for the sake of the Divine, or for the sake of men in 
 the world ; the moral life which is lived for the sake of the Divine 
 rs spiritual life ; both appear alike in the external form, but in th«' 
 internal form they are altogether different ; one saves man, the 
 other does not save him ; for he who lives a moral life for the sake 
 of the Divine, is led by the Divine, but he who lives a moral life 
 for the sake of men in the world, is led by himself. Tiiis case may 
 be illustrated by an example : he who does no evil to his neighbour 
 because evil is contrary to religion, thus contrary to iha Divine, 
 abstains from doing evil from a spiritual motive ; but he who doe.-- 
 no evil to another merely on account of the fear of the law, of the 
 loss of reputation, of honour, or of gain, thus for the sake of him- 
 self and the world, abstains from doing evil on a merely natural 
 ground, and is led by himself; the life of this latter one is natural. 
 1 ut that of the former one is spiritual : the man whose moral lifei5 
 spiritual, has heaven in himself, but he whose moral life is only na- 
 tural, has not heaven in himself; the reason is, because heaven 
 ilows-in from above, and opens man's interiors, and by [or throughj 
 the interiors flows-in into the exteriors ; but the world flows in 
 lioni a lower region, and opens the exteriors, but not the interiors, 
 since influx is not given from the natural world into the spiritual, 
 but froiu the spiritual world into the natural ; wherefore if heaven 
 be not received at the same time, the interiors are closed : from 
 these considerations it may be seen, who receive heaven in them- 
 selves, and who do not receive. But heaven in one person is not 
 similar as to quality with heaven in another, differing in each ae- 
 eording to the aflTection of good and of the truth thence derived : 
 they who are in the afiection of good for the sake of the Divine, 
 love divine truth, for good and truth mutually love each other, and 
 are desirous of being conjoined ; * wherefore the nations or gen- 
 
 * That between good and trulli tlurc is llic resemblance of a marriage, n 
 10!)4, 2173. 2."»03. That pooJ and !n;th arc iii a pcrpeiual tendency to roniiin'- 
 
166 CONCERNING HEAVEN AND HELL. 
 
 tiles, nlthough they are not in genuine truths during their abode iti 
 the world, still receive them from love in the other life. 
 
 320. There was a certain spirit from amongst the gentiles, Avh* 
 had lived in the world in the good of charity according to his reli- 
 gion, and when he heard Christian spirits reasoning concerning 
 articles of faith, (for spirits reason much more fully and acutely 
 with each other than men, especially concerning goods and truths,) 
 he wondered at their disputing in such a manner, and said that he 
 was not willing to hear them, because they reasoned from appear- 
 ances and fallacies, instructing them by observing — If I am good, I 
 can know, from good itself, what things are true, and what I do 
 not know, I am able to receive. 
 
 321. I have been instructed on many occasions, that the gentiles 
 who have led a moral life, and have lived in obedience and subor- 
 dination, and in mutual charity according to their religion, and 
 have hence received something of conscience, are accepted in the 
 other life, and are there instructed with solicitous attention by the 
 angels in the goods and truths of faith, and that when they are 
 being instructed they behave themselves modestly, intelligently, 
 and wisely, easily receiving and imbuing truths ; they have never 
 also formed to themselves falses contrai*y to the truths of faith, 
 and which it may be necessary to shake off, still less scandals 
 against the Lord, like many Christians, who cherish no other idea 
 concerning Him than as of an ordinary man ; the case is other- 
 wise with the gentiles, who, when they hear that God was made 
 a Man, and thus manifested Himself in the world, instantly ac- 
 knowledge it, and adore the Lord, saying, that God has altoge- 
 ther manifested Himself, because He is the God of heaven and of 
 earth, and because the human race are His. * It is a divine verity, 
 
 lion, and that good desires trutli and its conjunction, n. 9206, 9207, 9495. In 
 wliat manner the conjunction of good and of truth is effected, and with whom, 
 n.3834, 3843, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623 to 7627, 
 9258. 
 
 * The difference between the good in whicli the nations are, and that in which 
 Christians are, n. 4189, 4197. Concerning the truths appertaining to the nations, 
 n. 3263, 3778, 4190. That the interiors cannot be so closed with the nations, as 
 with Christians, n. 9256. That neither can so thick a cloud be given with the 
 nations, who live according to their religious principle in mutual charity, as with 
 the Christians who live in no charity, the reasons, n. 1059, 9256. That the na- 
 tions cannot profane the holy things of the church like Christians, because they 
 
CONCERNING HEAVEN AND HELL. 169 
 
 iliat without tlic Lonl tlitre is no salviitinn, but this is to be under- 
 jtootl as iniplviiijr, that there is no salvation but from tin* Lord. 
 In the universe tliere are many earths, and all lull of* inhabitants, 
 yet scarce any of them are acquainted that the Lord assumed th6 
 Human in our earth ; nevertheless, inasmuch as they adore the 
 Divine Being under a human form, they are accepted and led of 
 the Lord ; on which subject see a small treatise cuiucntini^r tin; 
 Eartlis in the Universe. 
 
 '3'2'i. There are amongst the gentiles, as amongst Christians, 
 both the wise and the simple ; and that I might be instructed as to 
 their quality, it has been given me to discourse with both, some- 
 times for hours and days: but at this day there are no such wise 
 ones in existence as in ancient times, especially in the ancient 
 church, which was diffused through a great part of Asia, and from 
 which religion was communicated to several nations. That I might 
 know of what quality they were, it has been granted me to hold 
 familiar discourse with some of them. There was a certain one 
 presented before me, who formerly ranked amongst those of supe- 
 rior w isdom, and was thence also well known in the learned world, 
 with \Vhom I conversed on various subjects ; it was given me to 
 believe that it was Cicero ; and whereas I knew that he was a wise 
 man, I entered into discourse with him concerning wisdom, con- 
 cerning intelligence, concerning order, concerning the Word, and 
 lastly concerning the Lord : concerning wisdom he said, that there 
 is no other wisdom than w hat relates to life, and that wisdom can- 
 not be predicated of any thing else : concerning intelligence, that 
 it is derived from wisdom : concerning order, that order is from 
 the Supreme God, and that to live in that order is to be wise and 
 intelligent: as to what concerns the Word, when I read to him 
 some parts of the prophetical writings, he was exceedingly delight- 
 ed, especially at the consideration, that singular the names and 
 singular the expressions signified interior things, wondering greatly 
 that the learned at this day are not delighted with such study : I 
 perceived manifestly that the interiors of his thought or mind 
 
 arc not acquainted with them, n. 1327, 1328, 2051. That they arc afraid of 
 Christians on account of their lives, n. 25(i;, 2-597. Tlidt they who have lived 
 well, according to their religious principle, are instructed by the angels, and 
 easily receive the trutlis of fliith, and acknowledge tho Lord, 0.2049,2505, 259f, 
 aCOO, 2G01, 2C03, 2(K>1, 2)jC3, 3203. 
 •^5 
 
lab 
 
 CCNCtilNING UEAV13N A?fD HELL. 
 
 were open ; he said that he could no longer listen, because he pci*' 
 ceived a sanctity, which affected him so interiorly that he could 
 not endure it : at length I discoursed with him concerning the Lord, 
 saying that He was born a man, but conceived of God, and that He 
 put off the maternal human, and put on the Divine Human, and 
 that it is He who governs the universe ; to this he replied, that he 
 knew several things respecting the Lord, and apperceived in his 
 manner that if mankind was to be saved it could not have been 
 otherwise effected : in the mean time some ill-disposed Christian? 
 infused various scandals, but he paid no attentioh to them, observ- 
 ing that it was not to be wondered at, because in the life of the 
 body they liad imbibed unbecoming ideas on the subject, and that, 
 until such ideas were dispersed, confirming proofs could not be ad- 
 mitted with them, as with those who are in ignorance. 
 
 323. It has also been granted me to discourse with others who 
 lived in ancient times, and who then ranked amongst the more wise ; 
 they were seen at first in front at a distance, and at that distance 
 they were able to apperceive the interiors of my thoughts, thus 
 many things fully ; from one idea of thought they could discover 
 the whole series, and by the delightful things of wisdom fill it witit 
 pleasant representations ; hence it was perceived that they were 
 amongst the wiser sort, and it was told me that they Avere of the 
 ancients, and thus they approached nearer, and when on this occa- 
 sion I read to them something from the Word, they were very 
 greatly delighted ; I perceived their delight and gratification, which 
 arose principally from this consideration, that all and singular things 
 which they heard from the Word, were representative and signifi- 
 cative of celestial and spiritual things ; they said, that in their time, 
 when they lived in the world, their manner of thinking and speak- 
 ing, and also of writing, was of a like quality, and that this was the 
 study of their wisdom. 
 
 324. But as to what concerns the gentiles of the present day. 
 they are not so wise, yet most of them are simple of heart ; in the 
 other life such of them receive wisdom as have lived in mutual cha- 
 rity, of whom it is allowed to adduce an example or two. Whilst 
 I was reading the xvii. and xviii. chapters of Judges concerning 
 Micah, and how the sons of Dan took away his graven image, the 
 Theraphim, and the Levite, a gentile spirit was present on the oc- 
 casion, who in the life of tlie body had' adored a graven imago* 
 
»;ONCEnMNC HF.AVES AND HELL. 191 
 
 t\1kii lie attentively Iiearil wliat was done to Mieali, and the frrief 
 wliicli lie ciKliiiod on account of Iiia graven image, he was also 
 himself overtaken and afl'ected with grief, insomuch that he scarce 
 knew what to think by reason of interior sorrow ; this sorrow was 
 perceived, anil at the same time innocence was perceived in singu- 
 lar his affections : christian spirits were also present, w ho observed 
 and wondered that the worshipper of a graven imngc should be 
 nioveil with so great an aflection of mercy and of innocence. Af- 
 terwards good spirits discoursed with him, who observed, that a 
 graven image ought not to be worshipped, and that, as being a man, 
 he was capable of understanding this, but that, se])arate from n 
 graven image, he ought to think of God the Creator and Governor 
 of the universal heaven and the universal earth, and that that God 
 is the Lord : when these observations were made, it was given to 
 perceive the interior adoration with w^hich he was affected, and 
 which was communicated to me, which was much more holy than 
 what has place with christians ; from which circumstance it may 
 be manifest that the gentiles come into heaven at this day more ea- 
 sily than christians, according to the words of the Lord in Luke ; 
 '' T'hcn shall they come from the cast and the ttcst, and from the north 
 and the south, and shall lie dotvn in the kingdom of God: and /o, 
 there arc last loho shall he first, and there are first who shall be last, 
 xiii. 29, 30 ; for in the state in which he was, he was capable of 
 being imbued with all things of faith, and of receiving them with 
 interior aflection, for there ap))ertained to him the mercy which is 
 of love, and in his ignorance there was innocence, and when these 
 arc present, all things of faith are received as it were spontaneous- 
 ly, and this with joy : he was afterwards received amongst the 
 angels. 
 
 325. One chorus at a distance was heard on a certain morning, 
 and from the representations of the chorus it was given to know 
 that they were Chinese, for they presented a species of a woolly 
 goat, also a cake of millet, and an ebony spoon, and likewise the 
 idea of a floating city ; they desired to come nearer to me, and 
 Avhcn they appHed themselves, they said that they wished to be 
 alone with me, that they might open their thoughts ; but they were 
 told that they were not alone, and that there were others who were 
 indignant at their wishing to be alone, when yet they were merely 
 guests; on perceiving their indignation, they began to consider 
 
Ji,9ii CPXCERXING HEAVEX AXD HELL. 
 
 whether they had transgressed against their neighbour, and wheth 
 cr they had claimed any thing to themselves which belonged to 
 others ; (all thoughts in the other life are communicated ;) it was 
 given to perceive the disturbance of their mind [atiimus] arising 
 from the idea that possibly they had done an injury, grounded also 
 in the shame which they thence took to themselves, and at the 
 same time in other well-disposed aft'ections, which made it evident 
 that they were endowed with charity. I presently entered into dis- 
 course with them, and at length also concerning the Lord, but when 
 I called Him by His name Christ, there was a certain reimgnance 
 perceived on their part, the cause of which was discovered to ori- 
 ginate in the ideas they had received in the world, in consequence 
 of knoM'ingthat christians lived worse than they did, and were not 
 in charity ; but when I gave Him simply the name of Lord, they 
 were then interiorly affected : they were afterwards instructed by 
 the angels that the christian doctrine, above every other in the uni- 
 verse, prescribes love and charity, but that there arc few who live 
 according to it. There are gentiles who, during their life in the 
 world, were apprised, both from conversation and from rumour, 
 that christians live evil lives, being addicted to adultery, to hatred, 
 to quarrelling, to drunkenness, and similar disorders, at which they 
 shuddered, because such things are contrary to their religion : these 
 in the other life are more afraid than others of receiving the truths 
 of faith, but they are instructed by the angels that the christian 
 doctrine, and the faith itself, teaches altogether otherwise, but that 
 christians live less according to their doctrinals than the gentiles 
 do : on perceiving these things, they receive the truths of faith, and 
 adore the Lord, but not so quickly. 
 
 326. It is a general law, that the gentiles who have adored any 
 god, under an image or statue, or any graven object, should, when 
 they come into the other life, be introduced to some who are sub- 
 stituted in the place of their gods or idols, for the purpose of dis- 
 persing their phantasies ; and Avhen they have remained with them 
 for some days, they are thence removed. They who have adored 
 men are also occasionally introduced to them, or to others who 
 personate them, as is frequently the case with the Jews, who are 
 thus introduced to Abraham, to Jacob, to Moses, to David ; but 
 when they perceive that they are men like others, and that they 
 are incapable of affording any aid, they are ashamed, nnd are con- 
 
CONtrUNMNG Hn.WEN AND UI.IA. 1153 
 
 v^ycd to tlioir respective plare-;, according to their lives. Amongst 
 the nations in heaven, tlic Africans are principally beloved, lor 
 they receive the goods and truths i»f heaven more easily than oth- 
 ers do : they are particularly desirous to he called obedient, but not 
 faithful, observing that christians, as j>ossessing the doctrine of 
 faith, may be called faithful, but not so themselves, unless they re- 
 ceive that doctrine, or, as they term it, are capable of receiving. 
 
 327. I have discoursed with some who were in the ancient church, 
 (that is called the ancient church which was after the flood, exten- 
 ding at that time through several kingdoms, viz. through Assyria, 
 IMesopotainia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistha^a 
 even to Tyre and Zidon, through the land of Canaan on this side 
 and beyond Jordan),* and who then knew that the l^ord was to 
 come, and who were imbued with the goods of faith, but still de- 
 clined from the faith, and became idolaters : they were in front to- 
 wards the left, in a dark place, and in a miserable state : their dis- 
 course was like the sound of a pipe, of one tone, almost void of ra- 
 tional thought : they said that they had been there for several ages, 
 and that they are occasionally taken out thence, that they may 
 serve others for certain uses which are vile. From them it was 
 given to think of several christians, who are not exteriorly idola- 
 ters, but interiorly, being worshippers of themselves and of the 
 world, and denying the Lord in heart, what lot awaits them in the 
 other life. 
 
 328. That the clmrch of the Lord is spread through the univer- 
 sal terrestrial globe, thus is universal, and that in it are all they 
 
 " Tliat tlic first and most ancient cliurcli in this earth was that which is de- 
 scribed in the first chapters of Genesis, and that tliat cliurch, above all others, 
 was celestial, n. G07, 895, 929. 1121, 1122, 1123, 1124, 289fi, 4493, 8891, 9942, 
 10545. What is their quality in heaven, n. 11 14 to 1125. That there were va- 
 rious churches after the flood, which are railed ancient churches, concerning 
 which, n. 1125, 1126, 1127, 1327, 10^35. What was the quality of the men of 
 the ancient church, n. 609, 895. That the ancient churches were representative 
 churches, n. 519, 521, 2896. That the ancient church had a Word, but that it 
 is lost, n. 2897. What was the quality of tiie ancient cinirch when it began to 
 decline, n. 112S. The difference between the most ancient church and the an- 
 cient one, n. 597, 607, 640, 641, 765, 784, 895, 4493. That the statutes, tlip 
 judgments, the laws, which were commanded in the Jewish church, were in part 
 like those which were in the ancient church, n. 4288, 4449, 10149. That the 
 Lord was the God of the most ancient churcli, and likewise of the ancient, and 
 that He was called Jehovah, n. 1343, 6346. 
 
194 COXCLK\ING IIUAVEN AND HLLL. 
 
 TV'Iio have liveil in the oocd of chanty accordinjf to their religion, 
 and that the church where the Word is, and where by it the Lord 
 is known, is, to those who are out of the church, as the heart and 
 lungs in man, from which all the viscera and members of the body 
 derive life according to their forms, situations, and conjunctions, 
 may be seen above, n. 308. 
 
 Concerning Infants in Heaven. 
 
 329. It is the belief of some, that only the infants who are bori. 
 within the church come into heaven, but not those who are born 
 out of the church, assigning as a reason, that infants within the 
 church are baptized, and by baptism are initiated into the faith of 
 the church : but they are not aware, that no one has admission in- 
 to heaven, nor becomes receptive of faith, by baptism, for baptism 
 is only for a sign and memorial that man is to be regenerated, and 
 that he is capable of being regenerated who is born within the 
 church, since in the church there is the Word containing the divine 
 truths by which regeneration is effected, and in the church the Lord 
 is known, from whom regeneration is derived.* Let them know, 
 therefore, that every infant, wheresoever he is born, whether within 
 the church or out of it, whether of pious parents or impious, is re- 
 ceived, when he dies, by the Lord, and educated in heaven, and, 
 according to divine order, is taught, and is imbued with the affec- 
 tions of good, and by them with the knowledges of truth ; and af- 
 terwards, as he is perfected in intelligence and wisdom, he is intro- 
 duced into heaven, and becomes an angel. Every one who thinks 
 from reason, may know that no one is born for hell, but all for hea- 
 ven, and that man himself is in fault if he comes into hell ; but that 
 infants are incapable as yet of committing any fault. 
 
 330. Infants who die are alike infants in the other life, possess- 
 ing a like infantile mind [animus], a like innocence in ignorance, 
 
 * That baptism signifies regeneration from the Lord by the truths of faith de- 
 rived from tlic Word, n. 42)5, 5120, 9089, 10239, 10386, 10387, 10388, 10392. 
 That baptism is a sign that man is of the church where the Lord is acknow- 
 ledged, from whom regeneration is derived, and wliere tlie Word is containing 
 flic truths of faitli, by which regeneration is eflected, n. 10380,10387,10388. 
 That baptism dotli not confer faith nor salvation, but that it testifies that ther 
 who arc regenerating will receive them, n 10391. 
 
CON'CERMN'C HEAVEN A\D UF.LI.. lU.'j 
 
 nml a like tenderness in all things, beinijf only in the rudiments of 
 the capacity of becoming angels : ftjr infants are not angels, but 
 become angels : for every one, on his decease, is in a similar state 
 of life [to that iu which he was in the world], an infant in the state 
 of an infant, a child in the state of a child, a youth, a man, rtn old 
 man, in the state of youth, of manhootl, and of age ; but the state 
 of every one is afterwards changed ; yet the state of infants exceeds 
 the state of all others in this respect, that they are in innocence, 
 nud that evil derived from aotuallife is not yet rooted in them : in- 
 nocence also is of such a nature, that all things of heaven may be 
 implanted in it, for innocence is the receptacle of the truth of faith 
 and of the good of love. 
 
 33 1. The state of infants in the other life is much more excellent 
 than the state of infants in the world, inasmuch as they are not 
 clothed with an earthly body, but with a body like that of the an- 
 gels; the earthly body in itself is heavy or dull, nor does it rcceiva 
 its first sensations and first motions from the interior or spiritual 
 world, but from the exterior or natural world. Infants, therefore, 
 in the world, must learn to w alk, to gesticulate, and to speak, yea, 
 (heir senses, as the senses of seeing and of.liearing, are to be opened 
 by use : it is otherwise with infants in the other life, who, as being 
 spirits, act inunediately according to their interiors, walk without 
 previous use, and also speak, but at first from general affections 
 not yet so distinguished into ideas of the thoughts, though in a 
 short time !hey are initiated also into these latter, and this by rea- 
 son that their exteriors are homogeneous to their interiors. That 
 the speech of the angels flows from affections variegated by ideas of 
 thought, so that their speech is altogether conformable to their 
 thoughts grounded in affection, see above, n. 234 to 245. 
 
 332. Infants, as soon as they are raised from the dead, which is^ 
 effected immediately after their decease, are taken into heaven, and 
 are delivered to the care of angels of the female sex, and who in 
 the life of the body tenderly loved infants, and at the same time 
 loved God: these angels, inasmuch as in the world they loved all 
 infants from a sort of maternal tenderness, receive them as their 
 own, and the infants also, by virtue of a propensity implanted in 
 them, love them as their own mothers : every female angel has as 
 many infants under her care, as she desires from a spiritual mater- 
 nal affection. This heaven appears in front over asrainst the forr- 
 
19(5 CONCERNING HEAVEN AN1> HELL. 
 
 head, directly in the hne or radius in which the angels look at tiie 
 Lord ; the situation of that heaven is such, because all infants are 
 under the immediate auspices of the Lord ; they derive influx also 
 from the heaven of innocence, which is the third heaven. 
 
 333. Infants are of different dispositions, some being of the same 
 disposition as the spiritual angels, and some of the same as the ce- 
 lestial angels ; the infants who are of a celestial disposition appear 
 in the heaven above mentioned to the right, whilst they who are of 
 a spiritual disposition appear to the left. All infants, in the Grand 
 Man, which is heaven, are in the province of the eyes, in the pro- 
 vince of the left eye if they be of a spiritual disposition, and in the 
 province of the right eye if they be of a celestial disposition ; and 
 this by reason that the Lord appears to the angels who are in the 
 spiritual kingdom before the left eye, and to those who are in the 
 celestial kingdom before the right eye [see above, n. 118.] From 
 this circumstance of infants being in the province of the eyes in 
 the Grand Man or heaven, it is also evident that infants are under 
 the immediate sight and auspices of the Lord. 
 
 334. In what manner infants are educated in heaven, shall also 
 be briefly shown. From their tutoress they learn to speak : their 
 first speech is merely a tone of affection, which by degrees becomes 
 more distinct as the ideas of thought enter ; for the ideas of thought 
 derived from the aftections give expression to all angelic speech, 
 on which subject see its proper article, n. 234 to 245. Into their 
 affections, which all proceed from innocence, are first insinuated 
 such things as appear before their eyes, and are delightful ; and as 
 these things are from a spiritual origin, the things of heaven flow-in 
 into them at the same time, by which their interiors are opened, 
 and thus they are every day perfected : after the period of this first 
 age, they are translated into another heaven, where they are in- 
 structed by masters : and so they proceed. 
 
 33o. Infants are instructed principally by representatives ade- 
 quate to their capacities, the beauty of which, and the fulness of 
 wisdom which they derive from an interior ground, exceed all be- 
 lief ; thus by degrees intelligence is insinuated into them, which 
 derives its soul from good. It is here allowed to mention two rep- 
 resentatives, which it was granted me to see. from which a conclu- 
 sion may be formed in regard to the rest. They first represented 
 the Lord rising from the sepulchre, and at the same time the uni- 
 
CONCERNINd HEAVEN AND HELL. 197 
 
 iiou of His Iluniaii with the Divine, which tlicy effected in a mnii- 
 iicr so wise as to exceed all human wisdom, and at the same time 
 in an innocent infantile manner : they also presented the idea of a 
 sepulchre, but not at the same time the idea of the Lord, except so 
 remotely that it was scarcely jjorceived to be the Lord only as it 
 WTre at a distance, by reason tiiat in the idea of a sepulchre there 
 is something dismal or fimereal, which they thus removed : after- 
 Mards they admitted with discretion into the sepulchre somcthinj^ 
 atmosj)hericaI api)earin<^ as thin watery, by which they signified 
 >piritual life iit baptism, yet again by a decent removal [of every 
 thing dismal or funereal]. Afterwards I saw represented by them 
 I lie Lord's descent to those who were in prison, and His ascent 
 with the prisoners into heaven, and this with incomparable pru- 
 dence and piety ; and, what was peculiarly infantile, ihey let down 
 small cords almost invisible, very soft and tender, by which they 
 assisted the Lord in His ascent ; influenced always by a holy fear, 
 lest any thing in the representative should border upon any thing 
 destitute of the spiritual celestial : not to mention other represen- 
 lativcs in use amongst theni, and by whicli they are brought into 
 •he knowledges of truth and the affections of good, as by sports 
 suitable to the minds of infants. 
 
 8:30. The qiiality of their tender luiderstanding was also shown 
 to nie : when 1 repeated the Lord's prayer, and on this occasion 
 they flowed-in from their intellectuals into the ideas of my thought, 
 it was apperceived that their influx was so tender and soft, as to 
 be nearly that of aftection only ; and at the same time it was ob- 
 served on the occasion, that their intellectual was open even from 
 the Lord, for what proceeded from them was like something trans- 
 fluent, or as if it only flowed through them : the Lord also flows-ia 
 chiefly from the inmost into the ideas of infants, for nothing closes 
 those ideas, as with adults, no false obstructing the understanding 
 of truth, nor any life of evil obstructing the reception of good, and 
 thus the reception of wisdom. From these considerations it may 
 be manifest, that infants do not come instantly after death into an 
 angelic state, but that they are successively introduced by the 
 knowledges of good and truth, and this according to all heavenly 
 order ; for the smallest of all things of their natural disposition arc 
 known to the Lord, wherefore according to all and singular the 
 16 
 
398 COiVCERNlNG HEAVtN AND HELL. 
 
 movements of their inclination they are led to receive the truths of 
 good and the goods of truth. 
 
 337. In what manner all things are insinuated into them by de- 
 lights and pleasantnesses which are suited to their temper, has be^en 
 also shown to me ; for it was given me to see infants handsomely 
 clothed, having their breasts adorned with garlands of flowers re- 
 splendent with the most pleasing and celestial colours, which also 
 encircle their tender arms : on a certain occasion it was also giv- 
 en me to see infants with their tutoresses accompanied by virgin» 
 in a paradisiacal garden, not consisting so much of ornamental 
 trees, as of laurel espaliers, and thus of porticos with paths con- 
 ducting towards the interior parts ; the infants themselves were 
 clothed in the manner mentioned above, and when they entered in, 
 a most delightful splendour was imparted to the flowers above the 
 entrance : hence it may be manifest what is the quality of their de- 
 lights, and also that by pleasantnesses and delights they are intro- 
 duced into the goods of innocence and charity, which goods are 
 continually insinuated from the Lord by those dehghts and pleas- 
 antnesses. 
 
 338. It was shown me by a mode of communication familiar in 
 the other life, what is the nature of the ideas of infants vvhen they 
 see any objects ; it was as if all and singular things were alive, 
 whence in every idea of their thought there is life : and it was per- 
 ceived that the ideas which infants on earth have are nearly simi- 
 lar, when they are engaged in their little pastimes, for as yet they 
 have not the reflection, such as adults have, to know what is inani- 
 mate. 
 
 339. It was said above, that infants are of a temper either celes- 
 lestial or spiritual : they who are of a celestial temper are well 
 distinguished from those who are of a spiritual temper ; the for- 
 mer think, speak, and act with a greater degree of softness, so 
 that scarce any thing appears but as something flowing from the 
 good of love to the Lord and towards other infants ; whereas the 
 latter do not express so much softness, but in singular the things 
 appertaining to them there is manifested a sort of fluttering like 
 the mngs of birds, which is also evident from their indignation : 
 not to mention other marks of] distinction. 
 
 340. It may be supposed by many, that infants remain infants 
 in heaven, and that they are as infants among the angels. They 
 
CONCERNING HUAVEN AND HELL. 19? 
 
 who are in ignorance of what an angel is, may liave been confirin- 
 cd in this opinion from tlie images occasionally exhibited in tem- 
 ples, where angels arc exhibited as infants: but the case is alto- 
 gether otherwise : intelligence and wisdom are what nVike an an- 
 gel, and so long as infants are witlH)ut intelligence and wisdom, 
 they associate indeed with angels, yet they arc not angels ; but 
 when they are intelligent and wise, they then first become angels : 
 yea, what I have wondered at,' they then no longer appear as in- 
 fants, hut as adults, for then they are no longer of an infantile dis- 
 position, but of a more adult angelic temper ; intelligence and wis- 
 dom produce this effect. The reason why infants, as they are per- 
 fected in intelligence and wisdom, appear more .adult, thus as lads 
 and young men, is, because intelligence and wisdom constitute es- 
 sential spiritual nourishment ;* therefore the things which nourish 
 their minds, nourish also their bodies, and this from correspon- 
 dence, for the form of the body is nothing but an external form of 
 the interiors. It is to be noted, that infants in heaven do not ad- 
 vance in age beyond early youth, and stop at that period to eterni- 
 ty. That I might know of a certainty that this is the case, it has 
 been given me to discourse with some who have been educated as 
 infants in heaven, and who had grown up there : with some also 
 when they were infants, and afterwards with the same when they 
 became youths ; and I have heard from them the career of their life 
 from one age to another. 
 
 341. That innocence is the receptacle of all things of heaven, 
 and thus that the innocence of infants is the plane of all the affec- 
 tions of good and truth, may be manifest from whtA was shown 
 above, n. 276 to 283, concerning the innocence of the angels in 
 heaven, viz. that innocence consists in being willing to be led of 
 the Lord, and not of self, consequently that man is so far, in inno- 
 cence as he is removed from his own proprium, and so far as any 
 one is removed from his own proprium, that so far he is in the 
 proprium of the Lord ; the proprium of the Lord is what is call- 
 
 " That spiritual food is science, intelligence and wisdom, thus the good and 
 truth from which those things are derived, n. 3114, 4459, 47!>'2, 5147, 5293, 5340, 
 5342, 5410, 5426, 5576, 5562, 5568, 5(556, 8502, 9003. Hence that food in a 
 spiritual sense is every thing which comes forth from the mouth of the Lord, n- 
 681. That bread signifies all food in general, therefore it signifies every good 
 celestial and spiritual, n. 276, 680, 2165, 2177, 3478, 61J8, 8410. The reason is, 
 because those things nourish the mind, wliich is of the internal man, n 4459 
 5293,5576,6277,8418 
 
200 COXCEKMX(; JIEAVL.N' AM) IlLLI, 
 
 ed the Lord's justice and merit. But the innocence of int'anLs. 
 is not genuine innocence, because as yet it is without wisdom ; 
 genuine innocence is wisdom, for so far as any one is wise, so far 
 he loves to be led of the Lord ; or, what is tlie same thing, so far 
 as any one is led of the Lord, so far he is wise. Infants there- 
 fore are led from external innocence, in which they first are, wliich 
 is called the innocence of infancy, to internal innocence, which is the 
 i^anocence of wisdom ; this latter innocence is the end of all their 
 instruction and progress ; wherefore when they come to the inno- 
 cence of wisdom, the innocence of infancy, which in the mean 
 time had served them as a plane, is then conjoined to them. The 
 nature and quality of the innocence of infants was represented to 
 me by a kind of \vooden image almost void of life, which is vivified 
 in proportion as they are perfected by the knowledges of truth and 
 the affections of good ; and afterwards was represented the quali- 
 ty of genuine innocence by a most beautiful infant altogether alive. 
 and naked : for the innocents themselves, who are in the inmost 
 heaven, and thus nearest to the Lord, appear before the eyes of 
 other angels no otherwise than as infants, and some of them naked, 
 for innocence is represented by nakedness which excites no shame, 
 as is written concerning the first man and his wife in paradise. 
 Gen. chap. ii. 25 ; wherefore also, when their state of innocence 
 perished, they were ashamed of nakedness, and hid themselves, 
 chap. iii. 7, 10, 11. In a word, the wiser the angels are, so much 
 the more innocent they are, and the more innocent they are, so 
 much the more they appear to themselves like infants : hence it is 
 that infancy, in the AVord, signifies innocence [see above, n, 278.] 
 342. I have discoursed with the angels concerning infants, en- 
 quiring whether they were pure from evils, because they have no 
 actual evil, like adults ; but I was told, that they are equally in 
 evil, yeaj, that they in like manner are nothing but evil ;* but that 
 
 * That all men wliateoevei" are born into e\ ils of every kind, insomuch that 
 their proprium [or selfliood] is nothing bnt evil, n. 210, 215, 731, S74, 875, 87C, 
 987, 1047, 2-^07,2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 102S6, 10731. 
 That man therefore must be re-born, that is, regenerated, n. 3701. That the he- 
 reditary evil of man consists in loving himself above God, and the world above 
 heaven, and in making no account of his neighbour in comparison with himself, 
 except only for the sake of himself, thus in regarding himself alone, so that it 
 consists in the love of self and of the world, n. 694, 731, 4317, 5600. That from 
 the love of self and of the world, when those loves predominate, come alj evils, 
 
qOItfCERXINO UF.AVtN AVI) HELI.. 201- 
 
 thpy, like all ann^rlrf, arc witlihcld finm evil ami arc licKl in good h) 
 the Lord, insomuch that it appears to iheiu as if they were in good 
 of themselves : wherefore also infants, after they become adults iu 
 heaven, lest they should tntrrtain a false opinion concerning them- 
 selves, and iniaoine that the good apjicrtaining to tlnin is from 
 them and not from tlie Lord, are remitted occasignally into their 
 own evils winch they have ri^ceived hereditarily, and are loft in 
 them until they know, acknowledge, and believe, thpt the case is so. 
 A certain one, who died an infant, but who grew up in heaven, 
 [he was the son of a certain king,] was in a similar opinion, where- 
 fore he was remitted into the life of evils in which he was born, and 
 then I perceived from the sphere of his life that he had a disposi- 
 tion to domineer over others, and that he made hght of adulteries, 
 which evils he had derived hereditarily from iiis parents : but after 
 he acknowledged that he was of such a quality, he was then again 
 received amongst the angels with whom he was before associated. 
 No one in the other life ever suffers punishment on account of he- 
 reditary evil, because it is not his, thus it is no faidt of his that he- 
 is of such a quality ; but he suffers punishment on account of the 
 actual evil which is his own, thus in proportion as he has appro- 
 priated to himself hereditary evil by actual life. The reason why 
 infants, when they become adult, are rCinitted into a state of theii 
 hereditary evil, is, not that they may suffer punishment for it, but 
 that they may learn that of themselves they are nothing but evil, 
 and that by the mercy of the Lord they are taken out of the hell, 
 which appertains to them [quod apiid cos,] and introduced into heav- 
 en, which introduction is not for any merit of their own, but from 
 the Lord ; and thus to prevent their boasting before others of any 
 good that appertains to them, since this is contrary to the good of 
 mutual love, as it is contrary to the truth of faith. 
 
 343. On several occasions, when some infants have been togeth- 
 er with me in choirs, at a time when they were as yet altogether 
 infantile, their speech was heard as somewhat tender and inordi- 
 nate, proving that they did not yet act in unity, as they do after- 
 
 n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7480, 7488, 8318, 9335, 9348, 
 10038, 10742. Wliif h evils are contempt of others, enmity, lialrcfl, revenge, 
 cruelty, deceit, n. 6067, 7372, 7373, 7374. 9348, 1003S, 10742. And that from 
 these evils comes all that is false, n. 1047, 102;:'3, 10'284, 10280. That thosc 
 loves rush headlong so fur as the reins are given them, and that llie love of self 
 aspires even to the throne of God, n. 7375.8678. 
 
203 CONCEUNIXG HEAVEN A:\U HELL. 
 
 wards wl.eu they become more adult ; and, wJiat surprised me, the 
 spirits attendant on me could not refrain from leading them to 
 speak, such desire being innate in spirits ; but it was observed, on 
 all these occasions, that the infants resisted, not being willing so to 
 speak, which refusal and resistance was attended with a species of 
 indignation, as I have often apperceived ; and when they had any 
 liberty given them of speaking, they said only that it is not so : I 
 have been instructed that such is the temptation of infants, in order 
 to accustom and inaugurate them, not only in resisting what is 
 false and evil, but also to teach them that they should not think, 
 epeak, and act from another, consequently that they should not 
 suftVr themselves to be led by any other than the Lord alone. 
 
 344. From the considerations above adduced, it may evidently 
 appear what is the nature of the education of infants in heaven, 
 viz. that by the intelligence of truth and the wisdom of good they 
 are introduced into angelic life, which is love to the Lord and mu- 
 tual love, in which loves is innocence. But how contrary the edu- 
 cation of infants on earth is, in many cases, may be manifest from 
 the following example : I was in the street of a great city, and I 
 saw little boys fighting with each other, whilst a crowd flocked 
 round them enjoying the sight with much gratification, and I Avas 
 informed, that the parents themselves excite their little boys to 
 such combats : the good spirits and angels, who saw through my 
 eyes what was passing expressed such aversion at the sight, that I 
 perceived their horror, and especially at this consideration, that 
 the parents incited them to such things ; they said, that thus in 
 early life parents extinguish all mutual love, and all innocence, 
 which infants receive from the Lord, and initiate them into hatred 
 and revenge ; consequently that they studiously exclude their chil- 
 dren from heaven, where there is nothing but mutual love. Let pa- 
 rents therefore, who wish well to their children, beware of such 
 practices. 
 
 345. What the difference is between those who die infants and 
 those who die adults, shall also he shown. They who die adults 
 have a plane actpiired from the earthly and material world, which 
 plane they carry along with them : this plane is their memory and 
 its corporeal natural affection ; this remains fixed, and is then 
 quiescent; but still it serves their thought after death as an ulti- 
 mate plane, for the thought flows-in into it : hence it is, that such 
 
CONCERNING HEAVEN AND HF.LL. 203 
 
 as tliat plane is, and such as is the correspondence of the rational 
 uith the tilings contained in it, siicli after death is the man. But 
 infants who die infants;, and are educated in heaven, have not such 
 a plane, but a spiritual natural plane, inasmuch as they derive noth- 
 ing from the material world and the terrestrial body, wherefore 
 ihey cannot be in such gross aflections and consequent thoughts, 
 for they derive all things from heaven. Moreover, infants do not 
 know that they had been born in the world, wherefore they believe 
 themselves born in heaven ; consequently they do not know of any 
 other nativity than what is S]jiritual, which is eflectcd by the know- 
 ledges of good and truth, and by intelligence and wisdom, by vir- 
 tue whereof man is man; and whereas these are from the Lord, 
 they believe, and love to believe, that they are of the Lord Him- 
 self. iN'evertheless the state of men who grow up to years of ma- 
 turity on earth, may become equally perfect as the state of infants 
 who grow up in heaven, provided they remove corporeal and ter- 
 restrial loves, which are the loves of self and of the world, and in 
 their place receive spiritual loves. 
 
 Concerning the Wise and the Simple in Heaven. 
 
 346. It is believed that the wise will possess glory and eminence 
 in heaven above the simple, because it is said in Daniel, " The in- 
 telligent shall shine as with the splendor of the expanse ; and they 
 who justify 7nany as the stars fur ciicr,'''' xii. 3 ; but few are aware 
 who are meant by the intelligent, and by those who justify : it is 
 commonly believed, that they are those who are called the erudite 
 and learned, especially those tvho have been teachers in the church, 
 and who have excelled others in doctrine and preaching, and espe- 
 cially those amongst them who have converted many to the faith : 
 all such in the world are believed to be the intelligent, but still they 
 are not the intelligent in heaven, of whom the above words are 
 spoken, unless their intelligence be heavenly inteliigencc, the na- 
 ture and quality of which shall be shown in what follows. 
 
 347. Heavenly intelligence is interior intelligence, arising from 
 the love of truth, not for the sake of any glory in the world, nor for 
 the sake of any glory in heaven, but for the sake of truth itself, 
 which excites inmost atfection and delight ; they who are affected 
 
^04 CONCERNING HEAVEN AND HLLL. 
 
 and delighted with truth itself, are aflected and delighted with tlje 
 lio-ht of heaven, and they who are affected and delighted with the 
 light of heaven, are also affected and delighted with divine truth, 
 yea with the Lord Himself, for the light of heaven is divine truth", 
 and divine truth is the Lord in heaven, [see above, n. 126 to 140.] 
 This light does not enter except into the interiors of the mind, for 
 ihe interiors of the mind are formed to receive it, snd as it enters, 
 it also affects and delights, for whatsoever flows-in from heaven 
 and is received, has iii it what is delightful and pleasant ; hence 
 comes the genuine affection of truth, Avhich is the affection of truth 
 for the sake of truth : they w ho are in that affection, or, what is the 
 same thing, who are in that love, are in heavenly intelligence, and 
 shine in heaven as with the splendor of the expanse ; the reason 
 why they shine is, because divine truth, wheresoever it is in hea- 
 ven, is lucid, [see above, n. 132 ;] and the expanse of heaven, 
 from correspondence, signifies that iuterior intellectual, appertain- 
 in"- both to angels and men, which is in the light of heaven. But 
 they who are in the love of truth for the sake of glory in the world, 
 or for the sake of glory in heaven, cannot shine in heaven, inas- 
 much as they are not dehghted and affected with the light itself^ 
 but with the hght of the world, and this latter hght without the 
 former is mere thick darkness in heaven ; * for self-glory predo- 
 Hiinates, because it is the end principally respected, and when that 
 glory is the end principally respected, in such case the man re- 
 spects himself principally, and respects the truths, Avhich are sub- 
 servient to his own glory, only as means conducive to the end, and 
 as instruments of service : for he who loves divine truths for the 
 sake of his own glory, respects himself in divine truths, and not the 
 Lord, consequently he turns his sight, which is that of the under- 
 standing and faith, from heaven to the world, and from the Lord 
 to himself; hence it is, that persons of such a quality are in the. 
 light of the world, and not in the light of heaven. These in the 
 
 * That the light of the world is for the external man, tlie light of heaven for th» 
 uiternal, n. 3222, 3223, 3337. That the light of heaven flows-in into natural lu- 
 men, and that the natural man i.s so far wise, as he receives the light of heaven, 
 n. 4302, 4408. Tl)at from the light of the world, which is called natural lumen, 
 the things which are in the light of heaven cannot bo seen, but vice versa, n. 
 9754. Wherefore tkcy who are in the light of the world alone do not perceive 
 those things which arc in tho light of heaven, n. 3108. That the light of the 
 world is thick darkness to the angels, n. 1521, 1783, 1880. 
 
CONCERNING HEAVEN AND HELL. 205 
 
 txtcrnal lonn, thus before men, appear equally intelligent as those 
 who are in the light of heaven, by reason that they discourse in like 
 manner, and occasionally in external appearance with more wis- 
 dom, because excited by self-love, and taught to assume the sem- 
 blance of heavenly aflections ; but still in the internal form, in 
 which they appear before the angels, they are altogether of another 
 character. From these considerations it may in some degree b© 
 manifest, who they are that are understood by the intelligent who 
 shall shine in heaven as with the splendor of the expanse: but who 
 they are that are understood by those who justify many, who shall 
 shine as the stars, shall now be shown. 
 
 348. By those who justify many are understood those who aro 
 wise, and in heaven they are called wise who are in good, and they 
 are in good in heaven who commit divine truths immediately into 
 the lite, for divine truth, when it is made truth of life, becomes 
 good, inasmuch as it becomes of the will and love, and whatsoever 
 is of the will and love is called good ; these therefore are called the 
 wise, for wisdom is of the life : but they are called intelligent who 
 do not commit divine truths immediately to the life, but first to the 
 memory, from which they are afterwards brought forth and com- 
 mitted to life : in what manner and in what degree the former and 
 the latter ditVcr in the heavens, may be seen in the article which 
 treats of the two kingdoms of heaven, the celestial and the spirit- 
 ual, n. 20 to 28, and in the article treating of the three heavens, 
 n. 29 to 40. They M'ho are in the Lord's celestial kingdom, conse- 
 quently Mho are in the third or inmost heaven, are called just, by 
 reason that they attribute nothing of justice to themselves, but all 
 10 the Lord. The justice of the Lord in heaven is the good which 
 is from the Lord ; * Avherefore these are here meant by those who 
 justify, and these also are they concerning whom the Lord saith, 
 " The just shall shine as the sun in the kingdoin of My Father,'''' 
 Matt. xiii. 43 : the reason why they shall shine as the sun, is, be- 
 cause they arc in love to the Lord from the Lord, and that love is 
 
 * That thfc merit and justice of the Lord is tlic good which rules in heaven, n 
 94SG, 09SG. That a just and justified person is one to whom the merit and jus- 
 tire of the Lord is ascribed ; and iic is unjust who hath his own justice and self- 
 merit, n. 50G9, 92G3. What is the quaiiiy of those in the other life wlio claim 
 justice to themselves, n. 942, 2027. That justice, in the Word, is predicated of 
 good, and judgment of truth, hence to do justice and judgment is m do what i>' 
 good and true, n. 2235, 9S57 
 27 
 
506 CONCERNING HEAVEN AND HELL. 
 
 Yinderstood by the sun [see above, n. 116 to 125;] the light ais» 
 nppertaining to them is flaming, and the ideas of their thought par^' 
 take of flaming, because they receive the good of love immcdiatel*^ 
 from the Lord, as the sun in heaven. 
 
 349. All who have procured to themselves intelligence and wis- 
 dom in the world, are accepted in heaven and become angels, 
 every one according to the quality and quantity of intelligence and 
 wisdom : for whatsoever a man acquires to himself in the world, 
 this remains, and he carries it along with him after death, and like- 
 wise it is increased and filled, yet withm the degree of the aftectiou 
 and desire of truth and its good, but not beyond that degree ; they 
 who have had little of aftection and desire, receive little, but still as 
 much as they can receive within that degree ; but they whf) have 
 had much of affoction and desire, receive much ; the degree itself 
 of affection and desire is as the measure, which is increased to the 
 full, more therefore to him who has a great measure, and less to 
 him who has a small one : the ground and reason of all this is, be- 
 cause the love, which is the source of affection and desire, receive? 
 every thing which is in agreement with itself, hence in proportion 
 to the quantity of the love is the quantity received. This is under- 
 stood by the Lord's words : *' To every one ivho hath, shall he given, 
 that he may have more abH?uIantly" Matt. xiii. 12 ; chap. xxv. 29 : 
 " Into the bosom shall be given good measure, pressed down, shaken 
 together, and running over,'''' Luke vi. 38. 
 
 350. All are received into heaven who have loved what is true 
 and good for the sake of what is true and good ; they therefore 
 who have loved much, are those who are called wise, but they who 
 have loved little, are they who are called simple : the wise in heav- 
 ed are in much light, but the simple in heaven are in lesser light ; 
 every one according to the degree of the love of good and truth. 
 To love truth and good for the sake of truth and good, is to will 
 them and to do them, for they who will and do are they who love, 
 liut not they who do not will and do : these also are they Avho love 
 the Lord, and aie loved by the Lord, inasmuch as good and truth 
 are from the Lord, and because they are from the Lord the Lord 
 also is in them, viz. in good and truth, consequently he is also witk 
 those who receive good and truth in their life by willing and doing. 
 Man also, viewed in himself, is nothing else but his own good and 
 truth, because good is of his will and truth is of his understanding. 
 
CONCERNING HEAVEN AND HEM. 207 
 
 «iiJ iTiJin is such as liis will and iiml(rstaiuliii<f are ; hence it is evi- 
 dent that mail is so far lovnT Ity the Lord, as his will is formctl 
 frtmi ifood, and liis nnderstanihng; is formed from truth. To ho 
 loved by the Lord is also to love the Lord, for love is reciprocal, 
 since the Lord gives to him wlio is loved the I'aruhy of loving. 
 
 3t51. It is believed in the world, that they who know many thingi, 
 whether it be from the doctrines of the church and from the Word, 
 or from sciences, see truths more interiorly and acutely than others, 
 thus that they understand more and are wiser; the same entertaiu 
 a similar belief concerning themselves; but what true intelligence 
 and wisdom are, what spurious, and what false, shall be shown in 
 what now follows. True intelligence and wisdom consist in seeing 
 and perceiving what is true and good, and hence what is false and 
 «vil, and in distinguishing them carefully, and this from interior in- 
 tuition and perception. There are appertaining to every man in- 
 teriors and exteriors, interiors are what are of the internal or spi- 
 ritual man, but exteriors are what are of the external or natural 
 man; us the interiors are formed, and make one With the exte- 
 riors, so man sees and perceives. The interiors of man cannot be 
 formed except in heaven, but the exteriors are formed in the world ; 
 when the interiors are formed in heaven, then they flow-in into the 
 exteriors which are from the world, and form them to correspon- 
 dence, that is, to act in unity with them ; when this is eftected, 
 man sees and perceives from an interior principle. That the in- 
 teriors may be formed, there is only one medium, which is to look 
 to the Divine and to heaven, for, as was said, the interiors are 
 formed in heaven ; and man then looks to the Divine when he be- 
 lieves in the Divine, and believes that thence comes all truth and 
 good, consequently all intelligence and wisdom ; and he then be- 
 lieves in the Divine, when he is willing to be led by the Divine : thus, 
 and no otherwise, the interiors of man are opened. The man who 
 is in that faith, and in a life according to it, is in the ability and 
 faculty of understanding and growing wise : I)ut that he may be- 
 come intelligent and wise, it is necessary that he learn many things, 
 not only those which are of heaven, but also those which are of the 
 world, those which are of heaven from the Word and from the 
 church, and those which arc of the world from sciences; in pro- 
 portion as man learns, and applies what he learns to life, in the 
 same proportion he becomes intelligent and wise, for in the same 
 
208 CONCERNINU HEAVEN AND HELL. 
 
 proportion, the interior sight which is of his understandiiiji, and 
 the interior affection which is of liis will, are perfected. The sim- 
 ple of this sort are they whose interiors are open, but not so culti- 
 vated by spiritual, moral, civil, and natural truths ; they perceive 
 truths when they hear them, but they do not see them in them- 
 selves; but the wise of this sort are those, whose interiors are not 
 only open, but also cultivated, and who therefore see truths in 
 themselves, and perceive them. From these considerations it is 
 evident what true intelligence and wisdom are. 
 
 352. Spurious intelligence and wisdom consist in not seeing and 
 perceiving what is true and good, and hence what is false and evil, 
 from an interior ground, but only in believing that to be true arid 
 good, and that to be false and evil, which is said to be so by others, 
 and in afterwards confirming it ; persons of this description, inas- 
 much as they do not see truth from truth, but from another, are 
 capable of seizing upon and believing what is false alike with what 
 is true, and likewise of confirming it until it appears as if it were 
 truth ; for whatsoever is confirmed puts on an appearance of truth, 
 and there is nothing which cannot be confirmed : the interiors of 
 such persons are not open except from beneath, but their exteriors 
 are open in proportion as they have confirmed themselves ; where- 
 fore the light from which they see is not the light of heaven, but is 
 the light of the world, which is called natural lumen ; in this light 
 also falses can shine like truths, yea, when they are confirmed, 
 they can acquire brightness, but not in the light of heaven. Of this 
 sort are the less intelhgent and wise, who have confirmed them- 
 selves much, and the more intelligent and wise are they who have 
 confirmed themselves little. From these considerations it is evident 
 what spurious intelligence and.wisdom are. But in this sort they 
 are not included, who in childhood have supposed those things to 
 be true which they have heard from their masters, provided that in 
 youth, when they think from their own understanding, they do not 
 remain in them, but desire truth, and from desire seek it, and when 
 they find it are interiorly affected ; these, inasmuch as they are af- 
 fected with truth for the sake of truth, see truth before they confirm 
 it. * This may be illustrated by an example : there was a discourse 
 
 * That wisdom consists in seeing and perceiving whctiier a tiling be true be- 
 fore it is confirmed, but not in confirming wiiat is said by others, n. 1017, 4741, 
 7012, 7680, 7950. That to see and to perceive whether a thing be true before 
 
coNCEnMxr. nrAVK.v and iieli.. 209 
 
 flimong spirits concerning the cause why aninuils arc born into all 
 the science siiital)le to their natures, hut not man, and it was said 
 that the reason is, because animals are in tlie order of their hfe, 
 but not man, wherefore he must be led into order by knowledges 
 and sciences ; but if man were born into the order of his life, which 
 consists in loving God above all things and his neighbour as him- 
 self, that he woid<l be born into intelligence and wisdom, and hence 
 likewise into the belief of every truth, so far as he came into the 
 possession of knowledges : the good spirits immediately saw this, 
 and perceived that it was so, and this only from the light of truth; 
 but the spirits who had confirmed themselves in faith alone, and 
 had hence thrown aside love and charity, could not understand it, 
 because the light of what is false confirmed by them had obscured 
 the light of truth. 
 
 353. False intelligence and wisdom is all that which is without 
 acknowledgement of a Divine, for they who do not acknowledge a 
 Divine, but nature instead of what is divine, all think from a cor- 
 poreal sensual principle, and are merely sensual, howsoever eru- 
 dite and learned they are believed to be in the world ;* but their 
 erudition does not ascend beyond such things in the world as ap- 
 pear before their eyes, which they keep in their memory and look 
 at almost materially, although their sciences are the same which 
 serve the truly inteUigent for the formation of the understandino- : 
 
 it is confirmed, is given only with those who arc affected with truth for the sake 
 of truth, and for the ?akc of life, n. 8521. That the light of confirmation is na- 
 tural ligiit and not spiritual, and that it is sensual light, which hath place even 
 with the wicked, n. 6780. That all things, even falses, may be confirmed, so as 
 to appear like truths, n. 24S2, 2190, 5033, G8G5, 8521. 
 
 * That the sensual principle is the ultimate of the lifi; of man, adhering to 
 and inhering in his corporeal principfe, n. 5077, 5767, 0212, 02](i, 9331, 9730. 
 That he is called a sensual man, who judges and concludes all things from the 
 senses of the body, and who believes nothing but wiiat he sees witli liis eyes and 
 touches with liis hands, n. 509-1, 7t)93. That such a man thinks in outermost 
 principles, and not interiorly in himself, n. 5089, 5094, G.5G4, 7093. That his in- 
 teriors are closed, so that lie sees nothing of divine trutii, n. G5G4, 6844, G845. 
 In a word, that he is in a gross natural lumen, and thus that lie perceives noth- 
 ing which is from the lisht of heaven, n. 6201, G310, 6.'>G4, 6844, 6845, 6.598 
 6612, 6614, 6622, 6624. That therefore he is inwardly against all those thing.s 
 which are of heaven and the church, n. 62f>l , 6316, 6844, 6845. 6948, 0949. Thai 
 the learned, who have confirmed themselves against tlie truths of the church 
 are sensual, n. 6316. The quality of the sensual man is dpscribcd, n. 1(936. 
 
210 CONCERNING HEAVEN AND HELL. 
 
 by sciences are meant the various kinds of experimental philosoplajr, 
 as physics, astronomy, chemistry, mechanics, geometry, anatomy, 
 jjsychology, philosophy, the history of kingdoms, also the criti- 
 cisms and languages of the learned world. The rulers of the 
 church therefore, who deny a Divine, and do not elevate their 
 thoughts above the sensual things appertaining to the external man, 
 regard the thiiigs of the Word in no other light than as others re- 
 gai'd sciences, nor do they make them matters of thought or of any 
 intuition enlightened from the rational mind, because their inte- 
 riors are closed, and witli them at the same time the exteriors prox- 
 imate to the interiors : the reason why they are closed is, because 
 they have turned themselves backward from heaven, and have 
 bent back those principles which were capable of looking in that 
 direction, which principles are the interiors of the human mind, as 
 vias said above : hence it is, that they are unable to see what is 
 true and good, inasmuch as these things are in thick darkness with 
 ihem, whilst Avhat is false and evil is in light. Nevertheless sen- 
 sual men can reason, some of them more cunningly and acutely 
 than others, but from the fallacies of the senses confirmed by their 
 scientilics ; and because they are thus capable of reasoning, they 
 also believe themselves wiser than others.* The fire which en-' 
 kindles their reasonings with affection, is the fire of the love of self 
 and of the world. These are they who are in false intelligence and 
 wisdom, and who are understood by the Lord in Matthew ; " See- 
 ing they see not, and hearing they hear not, neither do they under- 
 stand,^^ xiii. 13, 14, 15 : and in an other place, " These things are 
 hid from the intelligent and wise, and revealed to infants,'" xi. 25, 26. 
 354. It has been granted me to speak with several learned per- 
 sons after their departure from the world, with some who were of 
 most distinguished reputation, and were celebrated by their writ- 
 ings in the literary world, and with some who were not so celebra- 
 ted, but still had hidden wisdom in themselves. They who in 
 heart liad denied a Divine, howsoever they had confessed Him 
 with the mouth, were become so stupid, that they could scarce com- 
 
 * That sensual men reason acutely and cunninirly, since they make all intel- 
 ligence to consist in speaking from the corporeal memory, n. V.)r>, 196, 5700, 
 10236. But that they reason from the fallacies of the senses, n. 5f'84, 6948, 
 6949, 7693. That sensual men arc cunning and malicious more than others, n. 
 7693, 10236. That .such were called hy tho ancients, serpents of the tree of sci- 
 ence, n. 195, 196, 197, 6398, 0919, 10313 
 
CONCERNING HEAVEN AND HELL- "-ill 
 
 ))relipnd any civil trutli, still U ss any ii|»iiiiu:il truth : it was per- 
 ceived, uiitl aUo sic'i'ii, thai thrir intfriors, wIirIi arc of the mind, 
 were so closed, that they ap|)ear('d as black, (such thiiiiis in the 
 spiritual world are pre^^euied to the si^ht,) and thus that they could 
 not endure any heavenly li;iht, conse(|uently they coidd not ad/nit 
 any inllux out ot" heaven : the hiackness in which their interiors 
 aj)j)eared, was •,rreal«*r anil more extended with those who had con- 
 lirmed themselves against the Divine by their learned seientilics. 
 Such in the other life receive with delight every false principle, 
 which they imbibe as a sponge does water, and they repel every 
 truth, as an elastic bony substance [clatcr osscus] repels what falls 
 upon it: it is said, also, that the interiors of those who had con- 
 firmed themselves against the Divine and in favour of nature, are 
 ossified : their head also apj)ears callous, as if it were of ebony, 
 which reaches even to the nose, — a proof that they have n«) longer 
 any perception. Persons of this description are immersed in 
 whirlpools, which appear like bogs, where they are kept in agita- 
 tion by the phantasies into which their falses are turned : their ui- 
 ferual fire is the lust of glory and of a name, from which lust they 
 are exasperated one against another, and from an infernal ardour 
 torment those who do not worship them as deities, and thus by 
 turns they torture each other. Such is the change which all world- 
 ly learning undergoes, which hath not received into itself light 
 i'rom heaven by the acknowledgment of a Divine. 
 
 H-io. That persons of the above description are such in the spi- 
 ritual world, when they come thither after death, may be conclud- 
 ed from this circumstance alone, that all things Mhich are in the 
 natural memory, and immediately conjoined to the sensual j)rin- 
 ciples of the body, as arc such scientifics as have been above men- 
 tioned, arc then quiescent, and only the rational principles which 
 are thence derived, serve for thought and for iliscourse there. For 
 man carries along with him all the natural memory, but the things 
 which are in that memory are not under his viev,-, and do not enter 
 into his thought, as when he lived in the world ; he cannot there- 
 fore bring any thing forth thence, and expose it in spiritual light, 
 Ijecause the things contained in that memory are not objects of that 
 light, since nothing but things rational or intellectual, Avhich man 
 lias acquired from the sciences whilst he lived in the body, are in 
 Hny agrccmriit with the light of the spiritual world : wherefore in 
 
fJlSS CO.VCEUMXfc HEAVEN AND m;LI.. 
 
 proportion as the spirit of man is made rational l)y know ledger anci 
 sciences in the world, in the same proportion lie is rational after 
 the dissolution of the body; for then man is a spirit, and it is tlie 
 spirit which thinks in the body. * 
 
 356. But with respect to those who have procured to themselvesf 
 intelligence and wisdom by knowledges and sciences, as is the case 
 with all those who have applied all things to the use of life, and at 
 the same time have acknowledged a Divine, have loved the Word, 
 and have lived a spiritual moral life, spoken of above, n. 319, to 
 these the sciences have served as the means of growing wise, and 
 likewise of corroborating the things which relate to faith ; their 
 interiors which are of the mind have been perceived, and likewise 
 seen, as transparent from the light of a bright, flaming, or blue 
 colour, such as is the colour of diamonds, rubies, sapphires, which 
 are pellucid, and this according to confirmations in favour of a 
 Divine, and in favour of divine truths, from the sciences : such is 
 the appearance of true intelligence and wisdom when it is present- 
 ed visible in the spiritual world ; this effect is derived from the 
 light of heaven, which is the divine truth proceeding from the Lord, 
 whence comes all intelligence and wisdom [see above, n. 126 to 
 133 :] the planes of that light, in which the variegations as of col- 
 ours exist, are the interiors of the mind, and the confirmations of 
 divine truth by such things as are in nature, thus which are in the 
 sciences, produce those variegations, t For the interior mind of 
 man looks into the things of the natural memory, and those things 
 which are confirmative there it as it were sublimates by the fire of 
 heavenly love, and withdraws them, and purifies them even into 
 spiritual ideas : that this is the case is unknown to man so long as 
 he lives in the body, inasmuch as in the body he thinks both spirit- 
 ually and naturally, but the things that he then thinks spiritually 
 he does not apperceive, noting only those which he thinks natural- 
 
 * That scicntifics arc of the natural memory, which man liatli in tlic body. n. 
 5212, 9922. That man carries with him after death all ihe natural memory, n. 
 2475 : from experience, n. 24S1 to 24SG. But that from that memory he cannot 
 bring any thing forth as in the world, for several reasons, n. 2476, 2477, 2749. 
 
 t That most beautiful colours appear in heaven, n. 1053, 1624. That colours 
 in heaven are from light there, and that they are its modifications or variegations, 
 n. 1042, 1043, 1053, 1024, 3993, 4530, 4922, 4742. Thus that they are the ap- 
 pearances of truth derived from good, and signify such things as are of intelli- 
 gence and wisdom, n. 4530, 4922, 4677, 94G6. 
 
eONCERMNG HEAVEN AND HELL. '^l.*! 
 
 ly ; nevertheless wlicn he c-omcs into the spiritual world, he then 
 has no apperception of what he thought naiiiraliy in the world, 
 but of what he liiought spiritually ; thus the state is changed. 
 From these considerations it is evident, that man by knowledges 
 and sciences is made s[iiritual, and that those things are the means 
 of growing wise, hut only with those who in faith and life have ac- 
 knowledged a Divine. Such also are accepted in heaven above all 
 others, and rank there amongst those who are in the midst [n. 43,] 
 because they arc in light more than others ; these are the intelli- 
 gent and wise in heaven, Avho arc resplendent as with the sjilcn- 
 dour of the expanse, and who shine as the stars ; but the simple 
 are they who have acknowledged a Divine, have loved the "Word, 
 and have lived a spiritual and moral life, whilst yet their interiors, 
 which are of the mind, have not been cultivated by knowledges and 
 sciences. The human mind is as ground, which acquires a quality 
 according to its cultivation. 
 
 Extracts from the Arcana Ccdlestia concerning the Sciences. 
 
 That man ought to be imbued with sciences and knowledges, since by them 
 he learns to think, afterwards to understand what is true and good, and at length 
 to grow wise, n. 120, 1450, 1451, 1453, 1548, 1802. That scientificsare the first 
 principles, on wliicli is built and founded the life of man, both civil, moral, and 
 spiritual, and that they are learned for the sake of use as an end, n. 1489, 3310. 
 That knowledges open the way to the internal man, and afterwards conjoin that 
 man with the external according to uses, n. 1563, IGIG. That the rational prin- 
 ciple is born by sciences and knowledges, n. 1895, 1900, 308G. Yet not by 
 knowledges themselves, but by the affection of the uses derived from them, n 
 1895. 
 
 That there are scicntifics which admit divine truths, and which do not admit 
 them, n. 5213. That empty scientifics ought to be destroyed, n. 1489, 1492, 
 1499, 1580. That empty scientifics are those which have for an end and which 
 confirm the loves of self and of the world, and whicii witlidraw from love to God 
 nnd love towards the neighbour, because such scientifics close the internal man 
 insomuch that man afterwards cannot receive any thing from heaven, n. 1563^ 
 1000. That scientifics are the means of growing wise, and the means of becom* 
 ing insane, and that by them the internal man is either opened or closed, and 
 thus the rational principle is either cultivated or destroyed, n. 4156, 8028, 9922 
 
 That the internal man is opened and successively perfected by scientifics, if 
 man balli good use for an end, especially the use which respects eternal life, n. 
 0086. That in this case scientifics, which are in the natural man, arc met by 
 spiritual and celestial things from the spirifoal man, which adopt such as arc 
 suitable, n. 1495. That the uses of heavenly life in this case are extracted, pu- 
 rified, and elevated, from scientifics wkioh are in the natural nan, by thr 
 28 
 
'214 CONCERNING HfiAVCN AND rfELlv 
 
 Concerning the Rich and Poor in HeaveVo 
 
 357. Thefe are various opinions concerning reception into heav* 
 en ; some suppose that the poor are received, and not the rich ; 
 some that the rich and poor are received ahke ; some that the rich 
 
 internal man from the Lord, n. 1895, 1896, 1900, I9Ul, 1902, 5871, 5874, 
 5001. And that incongruous and opposing scicntifics are rejected to the sides 
 and exterminated, n. 5871 , 5886, 5889. 
 
 Tiiat the sight of the internal man rails forth from the scientifics of the exter- 
 nal man no other things than what accord with its love, n, 9394. That beneath 
 the sight ofthe interrtal man, those things wliicii are of the love are in the midst 
 and in brightness, but those things which are not ofthe love are at the sides and 
 in obscurity, n. 6068, 6085. That suitable scicntifics are successivsly implanted 
 in his loves, and as it were dwell in them, n. 6325. That man would be born 
 into intelligence, if he were born into love towards his neighbour, but whereas 
 he is born into the love of self and of the world, therefore he is born in total ig- 
 norance, n. 6323, 6325. That science, intelligence, and wisdom, are the sons of 
 love to God, and of love towards the neighbour, n. 1226, 2049, 21 16. 
 
 That it is one thing to be wise, anotiier thing to understand, another to know, 
 and another to do, but fliat still, with those who are in spiritual life, they follow 
 in order, and are together in doing or in deed, n. 10331. That also it is one thing 
 to know, another to acknowledge, and another to have faith, n. 896. 
 
 That scientifics, which are ofthe external or natural man, are in the light ofthe 
 'world, but that truths, which hav« been made truths of faith and of love, and 
 have thus gained life, are in the light of heaven, n. 5212. That the truths which 
 have gained ppiritual life, are comprehended by natural ideas, n. 5510. That 
 spiritual influx is from the internal or spiritual man into the scientifics which arc 
 in the external or natural man, n 1940, 8005. That scientifics are the recepta- 
 cles, and as it were the vessels, of the truth and good which are of the internal 
 man, n. 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922. That 
 scientifics are as it were mirrors, in which the truths and goods of the internal 
 man appear as in an image, n. 5201. That they are there together as in their 
 ultimate, n. 5373, 5874, 5S86, 5901, 604, 6023, 6052, 6071. 
 
 That influx is spiritual and not physical, that is, that there is influx from the 
 jntcrnal man into the external, thus into the scicntifics of the latter, but not frons 
 external into the internal, thus not from the scientifics ofthe former into the truths 
 of faith, n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 91 10, 9111. That from the 
 truths ofthe doctrine ofthe church, which are derived from the Word, a princi- 
 ple is to be drawn, and those truths are first to be acknowledged, and that aftfr. 
 wards it is allowable to consult scientifics, n. 6047. Thus that it is allowable for 
 those who are in an affirmative principle concerning the truths of faitii to confirm 
 them intellectually by scientifics, but not for those who are in a negative princi- 
 ple, n. 2568, 2588, 4760, 6047. That he who doth not believe divine truths un- 
 less he be persuaded by scientifics, never believes, n. 2094, 2832. That to enter 
 into the truths of faith from scientifics is contrary to order, n. 10236. That they 
 
CONCERNING HEAVKN ANO UEtl,. 3li>. 
 
 runnot he rccciveil, unless they renounce their wealth, nnd l>ecom» 
 ns the poor : every one confirnis his opinion from the Word : hut 
 
 who do so hccDtnn infatu.itrd as to those things wlritli arc of licavcn and tha 
 fhurch, n. 12S, 1'2\), 14H. That they full into the falscsof evil, n.232, 233,<i<l47 
 And that in tiic other life, when they think on spiritnal subjorts, they berome as 
 it were drunken, n, H)72. What their further quality is, n. I'M. Examples illus- 
 trating that things spiritual cannot be coniprehenricd, if entered into by scienti- 
 fics, n. 2:i3. 2*m, 2V.)6, 2203, 2-200. Timt many of the learned are more insane 
 Id spiritual things than the simph;, by reason that they arc in a negative princi- 
 ple, whi'li they confirm by Boienlifies which they have continually and in abun- 
 dance before their view, n. 4700, btJ29> 
 
 Tliat they who reason from scicntifies against the truths of faith, reason sliarp- 
 ly, because from the fallaiics of the senses, which are engaging and persuasive, 
 since it is with dilliculty that they can be dispersed', n. 5700. What and of what 
 ijuality the fallacies of the senses are. n, 50d4, 3094, 64f>0, r>948. That they whe 
 understand nothing of truth, and likewise they who arc in evil, can reason about 
 the truths and goods of faith, and yet not understand them, n. 4'213. That mere- 
 ly to conllrm a dogma is not tlic part of an intelligent person, but to sec whether 
 it be true or not, before it is confirmed, n. 4741, G047. 
 
 That sciences are of no avail after death, but what man hath imbibed in hi.s 
 understanding and life by sciences, n. 2480. That still all scientifics remain af- 
 ter death, but that they are quiescent, n. 247G to 2479, 24di to 248G. 
 
 That the same scientifics with the evil are falscs, because they are applied to 
 evils, and with the good are truths, because they are applied to good, n. G917. 
 That scientific truths with the evil arc not truths, howsoever they appear as 
 truths when they are spoken, because inwardly in them there is evil, n. 10331. 
 Wliat is the quality of the desire of knowing, which spirits have, an example, 
 n. 1993. That with the angels there is an immense desire of knowing and of 
 growing wise, since science, intelligence, and wisdom are spiritual food, n. 3114, 
 4459, 4792, 4970, 5147,5293,5340, 5;{42, 5410^ 542G, 557G, 5582, 5588, 5656,6277, 
 8562, 90o3. That the science of the ancients was the science of correspondences 
 and representations, by which they introduced themselves into the knowledge of 
 spiritual things, but that that science at this day is altogether obliterated, n. 4844, 
 4749, 4964, 49G5. 
 
 Spiritual truths cannot be comprehended, unless the follo%ving universals be 
 known, viz. 1. That all things in the universe have reference to good and truth, 
 and to the conjunction of both, that they may be something, thus to love and 
 taith and their conjunction. II. That there appertains to man understanding 
 and will, and that understanding is the receptacle of truth and the will of good ; 
 and that all things have reference to those two principles appertaining to man, 
 and to their conjunction, as all things have reference to truth and good, and 
 their conjunction. 111. That there is an internal man and an external, and that 
 they are distinct from each other as heaven and the world, and yet that they 
 ought to make one, that man may be truly a man. IV. That the light of heaven 
 is that in which the internal man is, and the light of the world that in which the 
 external is, and that the light of heaven is divine truth itself which is the source 
 
iJlg CONCERNING HEAVEN AND HELL. 
 
 they who make a distinction between the rich and poor in regard 
 to heaven, do not understand the Word : the Word in its bosom is 
 spiritual, but in the letter natural, wherefore they who apprehend 
 the Word merely according to the literal sense, and not according 
 to any spiritual sense, are mistaken in many points, especially con- 
 cerning the rich and poor ; as where it is said, that it is as difficult 
 for the rich to enter into heaven as for a camel to pass through the 
 eye of a needle, and that it is easy for the poor because they are 
 poor, inasmuch as it is said, " Blessed are the poor, for theirs is 
 the kingdom of the heavens " Luke vi. 20, 21 : but they who know 
 any thing of the spiritual sense of the Word, tliink otherwise, 
 being well aware that heaven is for all who live the life of faith and 
 of love, whether they be rich or poor : but who are meant by the 
 rich in the Word, and who by the poor, will be shown in what fol- 
 lows. From much discourse and life with the angels it has been 
 given me to know of a certainty, that the rich come as easily into 
 heaven as the poor, and that man is not excluded from heaven be- 
 cause he lives in abundance, neither is he received into heaven be- 
 cause he is in poverty : there are in heaven both rich and poor, 
 and several of the rich in greater glory and happiness than the 
 poor. 
 
 3.58. It is proper to observe in the outset, that man may acquire 
 riches and accumulate wealth as far as opportunity is granted, pro- 
 vided it is not eftected with cunning and evil artifice ; that he may 
 eat and drink delicately, provided he doth not make life to consist 
 in so doing ; that he may dwell magnificently according to his rank 
 in life ; may converse with others, as others do ; frequent places 
 of amusement and discourse on worldly subjects ; and that he has 
 no need to assume a devout aspect, to be of a sad and sorrowful 
 countenance, to bow down his head, but that he may be glad and 
 cheerful ; neither is he compelled to give all he has to the poor, 
 only so far as aflection leads him ; in a word, that he may live in 
 the external form altogether like a man of the world, and that such 
 conduct is no hindrance to his admission into heaven, provided 
 
 /)f all intelligence. V. That there is a correspondence between the things which 
 are in the internal man and those which are in the external, and that hence they 
 appear in all cases under another aspect, insomuch that they are not discerned 
 except by the science of correspondences. Unless these and several other things 
 be known, no ideas can be conceived and formed of spiritual and celestial truths 
 except Biich as are incongruous, and thus scientifics and knowledges, wliich are 
 
CONCERNING nr.AVr.N AND UFA.U "il? 
 
 iluit interiorly iii liiiiistit" Ik' timiks in a bei-nininj^f manner al)out 
 («o(l, and cIeal^ ^inccrcl}- and ju.stly uitii his ncigliljour : for man is 
 of such a ([iialify as his aflection and ihonj^ht arc, or of such u 
 quality as his love and faith are ; hence all his external acts derive 
 tlieir life, for to act is to will, and to speak is to tiiink, since every 
 one acts from will and speaks from thought ; wherefore by what 
 is said in the Word, that man shall be judged according to his 
 deeds, and that he shall be recompensed according to his works, is 
 understood that he shall be judged and recompensed according to 
 his thought and atVection, which give birth to deeds, or which arc 
 in deeds, for deeds are of no account without them, and are alto- 
 gether of such a quality as they are. * Hence it is evident that the 
 external of man is of no account, but his internal, from which the 
 external is derived. The case may be thus illustrated ; if any one 
 be sincere in his actions, and does not defraud another, for no other 
 reason than because he fears the laws, the loss of reputation, and 
 consequently of honour or of gain, and would defraud another to 
 the utmost of his power unless restrained by that fear, such a per- 
 son has fraud in his thought and will, whilst yet his actions in the 
 external form appear sincere ; such a person, therefore, inasmuch 
 as he is interiorly insincere and fraudulent, has hell in himself; 
 but he who is sincere in his actions, and does not defraud another 
 because it is contrary to God and contrary to his neighbour, would 
 not bo willing to defraud another even though it was in his power, 
 his thought and will forming his conscience; such a person, there- 
 of the natural man, without tliose univcrsals can be little seniceablc to the ra- 
 tional man for understanding and increase. Hence it is evident how necessary 
 scicntifics are. 
 
 * That it is very frequently said iji the Word, that man shall he judged, and 
 that he shall be rccompen.sed, according to deeds and works, n. 3934. Tliat by 
 deeds and works in such passages are not meant deeds and works in the external 
 form, but in the internal, since good works in the external form are done als© 
 by the wicked, but in the external and at the same time in the internal form, only 
 by the good, n. 3'.)34, 6073. That works, like all acts, derive their esse and cx- 
 istere, and their quality, from the interiors of man, which are of his thought and 
 will, inasmuch as they tl.ence proceed, wherefore such as the inferiors are, such 
 are the works, n 3934, 8S11, 1U331. Thus such as the interiors are in regard 
 to love and faith, n. 3!)34,6073, 10331, 10333. That thus works contain thosJe 
 principles, and arc then in effect, n. 10331. Wherefore to be judged and re- 
 compensed according to deeds and works, denotes according to those principles, 
 n. 3147, 3934, G073, 8911, 10331, 10333. That works, so far as they respect self 
 and the world, arc not good, but only «o ftir a<? they respect the Lord and a man's 
 neishbop' "' '" 
 
■218 CONCERNING ULAVEN AND HELL. 
 
 fore, lias heaven in himself: the deeds of each in the external forn> 
 api)ear alike, but in the internal they are altogether dissimilar. 
 
 359. Inasmuch as man in the external form may live as others 
 do, may grow rich, keep a plentiful table, dwell in a splendid ha- 
 bitation and wear splendid apparel according to his rank and em- 
 ployment, enjoy delights and gratifications, and undertake worldly 
 engagements for the sake of employment and business, and with a 
 view to the life both of the mind and body, provided he interiorly 
 acknowledges a Divine, and wishes well to his neighbour, it is evi- 
 dent that it is not so difficult as some believe it to enter the way of 
 heaven : the only difficulty is, to be able to resist the loves of self 
 and of the world, and to prevent their predominance, for thence 
 come all evils : * that it is not so difficult as is generally believed, 
 is understood by these words of the Lord : ^'^ Learn of Me, for I 
 am meek and lowly of heart, and ye shall find rest unto your souls ; 
 
 for My yoke is easy, and My burden is light, ^' Matt. xi. 29, 30: the 
 reason why the yoke of the Lord is easy and His burden light, is, 
 because so far as man resists the evils which flow from the lovee 
 of self and of the world, so far he is led of the Lord and not of 
 himself, and because the Lord afterwards resists those evils apper- 
 taininsr to man, and removes them. 
 
 360. I have discoursed with some after death, who, daring their 
 life in the world, renounced the world, and gave themselves up to 
 a life almost solitary, that by an abstraction of their thoughts from 
 worldly concerns they might be more at leisure to indulge in pious 
 meditations, believing that they should thus enter into the way of 
 heaven; but such in the other life are of a sorrowful temper, de- 
 .<5pising others who are not like themselves, indignant at their not 
 attaining happiness superior to others, depending on their own 
 merits, having no concern about others, and turning away from of- 
 fices of charity, by which conjunction with heaven is effected ; they 
 desire heaven with greater ardour than others, but when they are 
 elevated amongst the angels they induce anxieties, which disturb 
 the happiness of the angels; wherefore they are dissociated, and 
 being dissociated they betake themselves to desert places, where 
 
 » That all evils are derived from tlie love of self and of the world, n. 1307, 
 ]3(18, 1321, 1594, 1G91, 3413, 72-.5, 7376, 7480,7488, 8318, 9335, 9348, 10038, 
 10742. Which arc contempt of others, enmities, hatred, revenge, cruelty, de- 
 ceit, n. f>6(i7, 7372, 7373, 7374, 9348, 10038, 10742. That man is born into those 
 loves, thus that in them arc his hereditary evils, n. 694, 4317, 5660. 
 
CONCCKMNG IIEAVE.V AND IILLI.. '-210 
 
 lliey lead a life similar to what tlu-y It-d in tlic worlil. Man cannot 
 be formed for henvcii l)ut by the world, the ultiiiiiitc etfi-cts beinj^ 
 there, in which the affection of every one must icrininate, which 
 affection, unless it exerts itself, or pours itself forth into acts, which 
 is done in the society of several, is suffocated, and at length to such 
 a degree, that man no longer respects his neighbour, but himself 
 alone : hence it is evident that a life of charity towards our neigh- 
 bour, which consists in doing what is just and right in every work 
 and in every employment, leads to heaven, but not a life of piety 
 without it, • conseijuently that the exercises of charity, and the 
 increments of that life thence derived, can only be so far given as 
 man is engaged in some employment ; and so far cannot be given 
 as he removes himself from employment. On this subject I shall 
 now speak from experience : several of those who in the world 
 have been engaged in trading and merchandise, and have also 
 grown rich by their engagements, are in heaven ; but fewer of 
 those who have been in stations of honour and become rich by 
 their offices ; the reason is, because these latter, in consequence 
 of the gain and honour bestowed upon them on account of their 
 dispensing the decrees of what is just and right, and dispensing 
 also lucrative and honourable posts, have been induced to love 
 themselves and the world, and by so doing to remove their thoughts 
 and affections from heaven and turn them to themselves ; for so 
 far as man loves himself and the world, and regards himself and 
 the world in every thing, so far he alienates himself from the Di- 
 vine, and removes himself from heaven. 
 
 361. The lot of the rich in heaven is such, that they excel all 
 others in opulence, some of them dwelling in palaces, where with- 
 in all things are refulgent as with gold and silver ; they enjoy an 
 abundance of all things expedient for the uses of life ; neverthelesb 
 they do not set their heart at all on those things, but on essential 
 uses, which they \ie\f in brightness and as in light, whilst the gold 
 and silver are seen respectively in obscurity and as in shade; the 
 reason is, because in the world they had loved uses, and gold and 
 
 ' That charily towards a man '8 neighbour consists in doing what is good, just, 
 and right, in every work and every employment, n. 8120, 8121, 8122. Hence 
 that charity towards a man's neighbour extends itself to all and singular things 
 whirh he thinkelh, willcth and doetli, n. 8124. That a life of piety without a 
 life of charity is of no avail, but with it is profitable in all things, n. 8252, 6253. 
 
220 rONCERMNG HEAVEN AND IIELI. 
 
 silver only as serviceable mediums : essential uses are thus reful- 
 gent in heaven, the good of use as gold, and the truth of use a« 
 silver:* according therefore to the quality of their uses in the 
 Avorld, is the quality of their opulence, and the quality of their de- 
 li«»-ht and happiness. Good uses consist in a man's providing for 
 himself and his connexionsthe necessaries of life, in desiring abun- 
 dance for the sake of his country, also of his neighbour, who may 
 be more benefited by a rich man than by a poor one, in many ways ; 
 and because thus he may remove his mind [animus] from an indo- 
 lent life, which life is hurtful, since in it man is influenced by evil 
 thoughts originating in the evil into which he is born. These uses 
 are good, so far as they have in them what is divine, that is, so far 
 fis man respects a Divine and heaven, and places his good in them, 
 regarding wealth only as a subservient good. 
 
 362. But contrary to this is the lot of the rich who have not be- 
 lieved in a Divine, and have rejected from their mind [anit/ws] the 
 things which are of heaven and the church, for all such are in hell, 
 the habitation of filth> of misery, and of want ; into such things 
 riches are changed when they are loved as an end ; nor is this the 
 case only w ith riches, but also with the uses themselves, which con- 
 sist either in gratifying their peculiar tempers, and indulging in 
 pleasures, and in giving up the mind more abundantly and freely 
 to the commission of wickedness, or that they may be exalted to 
 eminence above others, whom they despise : such riches, and such 
 uses, inasmuch as they have nothing spiritual in them, but only 
 what is terrestrial, become filthy ; for a spiritual principle in riches 
 and their uses is like a soul in the body, and as the light of heaven 
 in a moist ground ; they also grow putrid as a body without a soul, 
 and as moist ground without the light of heaven. These are they 
 who are seduced by riches, and withdrawn from heaven. 
 
 * Tliat every good hath its delight from use, and according to use, n. 3040, 
 4984, 7038; and also its quality, consequently such as' the use is, such is the 
 Rood, n. 3049. That all the happiness and' delight of life is from uses, n. 997. 
 In general, that life is the life of uses, n. 19G4. That angelic life consists.in tlic 
 goods of love and charitj', thus in performing uses, n. 453. That the Lord, and 
 from Ilim the angels, regard only the ends respected by man, which ends are 
 uses, n. 1317, 1()45, 5844. That the kingdom of the Lord is a kingdom of uses, 
 n. 453, 696, 1103, 3C45, 4054, 7038. That to serve the Lord is to perform uses 
 n. 703S. That all have a quality according to the quality of uses which the^ 
 perform, u. 4054, G815 ; illustrated, n. 7038. 
 
CONCERNING HEAVEN AND HF.LL. 221 
 
 TJGI3. Every man's ruling affection or love remains with him after 
 «]eatli, nor is it extir|tateil to eternity, since the spirit of man is al- 
 together as liis h)ve is, and, what is an arcaiunn, tlit l)ody of every 
 spirit and angel is the external form of his love, altogether corres- 
 jionding (o the internal Corm which is of liis mind [animus] and 
 of his mind [hj/»s,] and hence it is that spirits are known as to 
 their quality from the fai:ey*from thegesttires, and from the speech ; 
 and likewise man would he known as to his spirit, whilst he lives 
 in the world, if he had not learned in his face, his gesture, and his 
 speech, to assume a semhlance of virtues which do not beh)ng to 
 Jiim : hence it may be manifest, that man remains to eternity such 
 as his ruling affection or love is. It has been granted me to dis- 
 course Mith some who lived seventeen centuries ago, and whose 
 lives are well known by what was written at that time, and it was 
 found that every one was still influenced by the love which ruled 
 him when he lived in the world. Hence likewise it may be mani- 
 fest, that the love of riches, and of uses derived from riches, re- 
 mains with every one to eternity, and that it is altogether of such a 
 quality as he has procured in the world ; yet with this difference, 
 that riches with those who had rendered them serviceable lor good 
 uses, are turned into delights according to the uses, and that riches 
 with those who had rendered them serviceable for evil uses, arc 
 turned into filth, with which also they are then delighted, in like 
 manner as in the world with riches for the sake of evil uses : the 
 reason why they are then delighted with filth, is, because defiled 
 pleasures and crimes, which had been to them the uses derived 
 from riches, and likevrise covetousness, which is the love of riches 
 without use, correspond to filth, spiritual filth being nothing else. 
 
 364. The poor do not come into heaven on account of their pov- 
 erty, but on accoimt of their life, since every one's life follows him, 
 whether he be rich or poor, neither is there peculiar mercy in fa- 
 vour of one more than in favour of the other ; * he is received who 
 lives well, and he is rejected who lives ill. Moreover, poverty 
 equally seduces and withdraws man from heaven as wealth, there 
 being very many amongst the poor who are not contented with 
 iheir lot, who are greedy of many things, and believe riches to be 
 
 ' That imnirdiatc mercy i^ not given, but incdiatn, that is, to those who live 
 according to the Lord's precepts, because from a principle of mercy Ho lead? 
 in»>ii continualiv in the world, and afterwards to eternitv, n. S700. 106-'»'^. 
 ■'29 
 
•222 CONCERNING HEAVEN AND HELL 
 
 Wessings, * wherefore when they do not receive them, they are ffn*' 
 gry, and cherish evil thoughts concerning the Divine Providence ; 
 they also euvy others the good things which they possess ; moreover 
 they likewise equally defraud others, when occasion presents itself, 
 and likewise they live equally in sordid pleasures. But it is other- 
 wise with the poor who are content M'ith their lot, who are careful 
 and diligent in their occupations, and love labour in preference to 
 idleness, and act sincerely and faithfully, living at the same time a 
 christian life. I have occasionally discoursed with those who were 
 of the rustic class, and amongst the lower orders in society, and 
 who, whilst they lived in the world, believed in God, and were in- 
 fluenced in their Avorks by principles of justice and rectitude ; these, 
 inasmuch as they were in the aft'ection of knowing truth, made en- 
 quiry concerning the nature of charity and of faith, because in the 
 world they had heard many things concerning faith, but in the 
 other life many things concerning charity ; wherefore they were 
 told, that charity is every thing which relates to life, and faith 
 every thing which relates to doctrine ; consequently that charity 
 consists in willing and doing what is just and right in every work, 
 but faith in thinking justly and righti}^ ; and that faith and charity 
 conjoin themselves like doctrine and a life in agreement with it, or 
 like thought and will ; and that faith becomes Chanty, Avhen what 
 a man thinks justly and rightly he also willeth and doeth, and that 
 when this is the case they are not two but one : this they well un- 
 derstood, and rejoiced, saying, that they did not comprehend in 
 the world that believing was any thing «lse than living. 
 
 36.5. From these considerations it may be manifest that the rich 
 come into heaven alike with the poor, and one as easily as the 
 other. The reason why it is believed that the poor come easily 
 into heaven, and the rich with difficulty, is, because the Word hath 
 not been understood, where mention is n)ade of the rich and poor; 
 by the rich, in the Word, in the spiritual sense, are understood 
 those who abound in the knowledges of good and of truth, thus 
 who are within the church where the Word is ; and by the poor, 
 those who are Avanting in those knowledges, and yet desire them, 
 
 * That dignities and riches arc not real blessings, wherefore they arc given (o 
 the wicked as well as to the good, n. 8!)30, 10775; 10776. That real blessing is 
 the reception of love and of faith from the Lord, and thereby conjunction, for 
 thence comes eternal happiness, n. 1420, 1422, 2846, 3017,3408,3504,3514, 
 3530, 3665, 35S4, 4216, 4981, S939; lU495. 
 
CONCEIINING HLAVE.N AND HELL. 223 
 
 thus who are out of the church, where the Word is not. By tho 
 rich man who wns clotiicd in purple and fine linen, and was cast 
 into hell, is meant tlie Jewish nation, which, as liavin? the Word, 
 and thence abounding in the knowledj^es of good and trutli, is call- 
 ed rich; by gurnients of purple are also signified the kncjulcdges 
 of good, and by garments of fine linen the knowledges of truth ;* 
 but by the poor man who lay at his gate, and desired to be filled 
 with the crumbs wluch fell from the rich man's table, and w as car- 
 ried by the angels into heaven, are meant the nations or gentiles, 
 which had not the knowledges of gf)od and truth, and yet desired 
 them, Luke xvi. H>, 31. By the rich who were called to a great 
 supper, and excused theinselves, is also meant the Jewish nation, 
 and by the poor introduced in their place, are understood the na- 
 tions which were out of the church, Luke xiv. IG to 24. ^\ ho are 
 meant by the rich man of whom the Lord saith, " It is easier for 
 a camel to pass through the erjc of a needle than for a rich man to 
 enter into the /cingdom of God,^^ Matt. xix. 24, shall also be shown ; 
 by a rich man are there understood the rich in both senses, as well 
 natural as spiritual ; in the natural sense, the rich are they who 
 abound in wealth, and set their heart upon it ; but, in the spiritual 
 sense, the rich are they who abound in knowledges and sciences, 
 for these are spiritual riches, and by them the possessors are wdl- 
 ing to introduce themselves, from their own proper intelligence, 
 into those things which relate to heaven and the church ; and as 
 this is contrary to divine order, therefore it is said, that it is easier 
 for a camel to pass through the eye of a needle ; for in that sense 
 by a camel is signified the principle of knowledge and of science 
 in general, and by the eye of a needle spiritual truth -.t that by a 
 
 * That garments sign-fy truths, thus knowledges, n. 1033, 2576, 5319, 5954, 
 9212, 9216, 9902, l(t.53G. That purple pignifies celestial good, n. 9467. That 
 fiiK^ linen signifies trutii from a celestial origin, n. 5319, 94^9, 9744 
 
 t That a camel, in the Word, signifies the principle of knowledge and of 
 science in general, n. 3u48. 3071, 3143, 3145. Wliat is meant by needle worki 
 working with a needle, and hence what by a needle, n. 9088. That to enter 
 into the truths of faith from scientifics is contrarj" to divine order, n. 10230. 
 That they wiio do so become infatuated as to those things which are of heaven 
 and of the church, n. 128, 129, 130, 23-.;, 233, 0n47. And that in the other life, 
 when they think about spiritual things, they become as it were drunken, n. lt)72. 
 What further is their quality, n. 190. Examples to illustrate that spiritual things 
 cannot be comprehended, if entrance to them be made by scientifics, n 233, 
 
'224 CONCERNING HEAVEN AND HELL. 
 
 camel and the eye of a needle those things arc meant, is not known 
 at this day, because hitherto the science hath not been opened 
 which teaches what is signified in the spiritual sense by those things 
 which are said in the literal sense of the Word ; for in singular the 
 things in the Word there is a spiritual sense, and also a natural 
 sense, inasmuch as the Word, that it might be conjunctive of heav- 
 en with the world, or of angels with men, after immediate conjunc- 
 tion ceased, was Avritten by mere correspondences of natural things 
 with spiritual : hence it is evident who are specifically meant by a 
 rich man in the above passage. That by the rich, in the Word, in 
 the spiritual sense, are understood those who are in !^the knowl- 
 edges of truth and good, and by riches the knowledges themselves, 
 which are also spiritual riches, may be manifest from various pas- 
 sages, which may be seen in Isaiah, chap. x. 12, 13, 14 ; chap. 
 XXX. 6, 7 ; chap. xlv. 3 ; Jer. chap. xvii. 3 ; chap, xlviii. 7 ; chap. 
 1. 36, 37 ; chap. li. 13 ; Dan. chap. v. 2, 3, 4 ; Ezek. chap. xxvi. 
 7, 12 ; cfcap. xxvii. 1 to the end ; Zech. chap. ix. 3, 4 ; Psalm xl. 
 13; Hosea, chap. xii. 9; Rev. chap. iii. 17, 18; Luke, chap xiv. 
 33; and in other passages: and that by the poor, in the spiritual 
 sense, are signified those who have not the knowledges of good and 
 of truth, and still desire them, see Matt. chap. xi. 5 ; Luke, chap, 
 vi. 20, 21 ; chap. xiv. 21 ; Isaiah, chap. xiv. 30 ; chap. xxix. 19 ; 
 chap. xli. 17, 18; Zeph. chap. iii. 12, 18. All these passages may- 
 be seen explained according to the spiritual sense in the Arcana 
 Coelcstia, n. 13227. 
 
 Concerning Marriages in Heaven. 
 
 366. Inasmuch as heaven is from the human race, and hence 
 the angels therein are of both sexes ; and Avhereas it is ordained 
 from creation that the woman should be for the man, and the man 
 for the woman, thus each should be the other's ; and since that 
 
 2094, 2106, 22i>3, 22«i9. That from spiritual truth it is allowable to enter into 
 the scientifics which are of the natural man, but not rtff versa, because spiritual 
 influx into the natural principle is given, but not natural influx into tjic spiritual 
 principle, n. 3219, 5119, 5259, 5427, 5428, 5478, 632'^, 9110, 0111. That the 
 truths of the Word and of the church ought first to be acknowledged, and after- 
 wards it is allowable to consult scientifics, but not vice versa, n. G047, 
 
CONCEUNINO HEAVEN AND HKI.I.. XJ-io 
 
 lovo is innate in cacli ; it Ibllciws tliat there are uiarriaj^cs in the 
 heavens as well as on the eartii ; hut niarriaj^es in the heavens 
 dillcr greatly from marriages in tiie earth. AVliat therefore is the 
 nature and quality of marriages in the heiivrn.--, and in what they 
 dilVer from marriages on the earth, and in what they agree, shall 
 now be shown in what follows. 
 
 367. 3Iarriage in the heavens is the conjunction of twcj into one 
 mind ; what the nature and (juality of this conjunctioji is, shall he 
 first explained : mind consists of two jiarls, cjiie of which is called 
 understanding, the other will ; wlicn those two j)arts act in unity, 
 they are then called one mind ; in that mind the hushanil acts that 
 part winch is called understanding, and the wife that which is call- 
 ed will : when this conjunction, which is of the interiors, descends 
 into the inferior principles which are of the body, then it is per- 
 ceived and felt as love, which love is conjugial love. From which 
 considerations it is evident, that conjugial love derives its origin 
 from the conjunction of two into one mind ; this is called in heav- 
 en cohabitation ; and it is said that they are not two but one ; 
 wherefore i\ro conjugial partners in heaven are not called' two but 
 one angel.* 
 
 .308. That there is also such a conjunctioji of husband and wife 
 m inmost principles, which are of their minds, is an cfl'ect of crea- 
 tion itself ; for the man -is born to be intellectual, thus to think 
 from intellect, but the woman is born to be voluntary, thus to think 
 from will ; which is also evident from the inclination or connate 
 disposition of each, as also from ihe form : from the disposition, in 
 that the man acts from reason, but the woman from affection ; 
 from the form, in that the man has a harsher and less beautiful 
 countenance, a deejier tone of speech, and a more robust body, but 
 the woman has a softer and more beautiful coujitenancc, a tone of 
 voice more tender, and a body more dehcate : similar is the dis- 
 tinction between understanding and will, or between thought and 
 affection ; similar also that between truth and good, and similar 
 that between faith and love ; for truth and faith are of the under- 
 
 * That it is unknown at tliis day wliat and vvlicnce conjugial lovo is, n. 2727 
 That conjugial love is to will what another wills, thus mutuallv and reciprocally, 
 n. 2731. That they who are in conjugial love cohabit 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. 10168, 10169. For the love of minds, which is spiritual love, is union, 
 n. 1394, 2057, 3939, 4018, 5807, 6195, 7081 to 706C, 7.301, 10130 
 
226 CONCERNING HEAVEN AND HELL. 
 
 Standing, and good and love are of the will. Hence it is, that, ic 
 the Word, by a young man and a man (vir), in the spiritual sense, 
 is meant the understanding of truth, and by a virgin and a woman 
 the aftection of good ; and likewise that the church, from the affec- 
 tion of good and of truth, is called a woman, and also a virgin, 
 also that all those who arc in the aliection of good are called vir- 
 gins, as in Rev. xiv. 4.* 
 
 369. Every one, both man (vir) and woman, enjoys both under- 
 standing and will, but still with the man (vir) understanding is 
 predominant, and with the woman the will is predominant, and the 
 man (homo) is according to that principle which predominates : but 
 in marriages in the heavens there is not any predominance, for the 
 will of the wife is also that of the husband, and the understanding 
 of the husband is also that of the wife, since one loves to will and 
 to think, as the other, thus mutually and reciprocally ; hence their 
 conjunction into one. This conjunction is actual conjunction, for 
 the will of the wife enters into the understanding of the husband, 
 and the understanding of the husband into the will of the wife, and 
 this especially when they look at each other face to face ; for, as 
 has been often said above, there is a communication of thoughts 
 and of affections in the heavens, especially between conjugial part- 
 ners, because they mutually love each other. From these consid- 
 erations it may be manifest what is the qualiry of the conjunction 
 of minds which makes marriage and produces conjugial love in the 
 heavens, viz. that it consists in the one being willing that all he or 
 she has should be the other's, and this reciprocally. 
 
 370. It has been told me by the angels, that so far as two conju- 
 gial partners are in such conjunction, so far they are in conjugial 
 love, and at the same time so far in intelligence, wisdom, and hap- 
 piness, by reason that divine good and divine truth, from which all 
 
 * That young men, in the Word, signify the understanding of truth, crone 
 that is intelligent, n. 76G8. That men (viri) have a like signification, n. 158 
 265, 749, 915, 1007, 2517, 3134, 3930, 4823, 9007. That woman signifies the 
 affection of good and of truth, n. 508, 3160, 6014, 7337, 8994 ; also the churchy 
 n. 252, 253, 749, 770 ) and that wife also signifies the same, n. 252, 253, 40!>, 749, 
 770 ; with what difference, n. 915, 2517, 3230, 4510, 4822. That hushand and 
 wife, in the supreme sense, are predicated of the Lord and of his conjunction with 
 heaven and the church, n. 7022. That a virgin signifies the affection of good, n. 
 3007, 3110, 3179, 3189, 6731, 6742: and also the church, n. 2362, 3081, 3963, 
 4038, 6729, 0775, 6778. 
 
CONCtllM.NG HEAVEN AND HELL. -Z'i'i 
 
 intelligence ^>isdoni ami happiness are derived, principally flow-in 
 into conjujrial love, c()nsi'(|ucntly that conjugi;il love is the very 
 jilane itself of the divine ititlux. because it is at the same lime the 
 marriage of truth and good ; for as it is the conjunction of undcr- 
 standinij and will, so likewise it is the conjunction of truth and 
 ijood, since understanding receives divine truth, and is also furmcd 
 from truths, and the will receives divine good, and is also formed 
 from good ; for what a man wills, this is a good to him, and m hat 
 lie understands, this is true to him ; hence it is that it is the same 
 thing whether we speak of the conjunction of understanding and 
 will, or of the conjunction of truth and good. The conjunction of 
 truth and good makes an angel, and likewise his intelligence, wis- 
 «lom, and happiness, for the (piality of an angel depends upon the 
 degree in which the good appertaining to him is conjoined to truth, 
 and the truth to good ; or, what is the same thing, the quality of 
 an angel depends upon the degree in which the love appertaining 
 to him is conjoined to faith, and the faith conjoined to love. 
 
 371. The reason why the Divine [Principle] proceeding from 
 the Lord principally flows-in into conjugial love, is, because conju- 
 gial love descends from the conjunction of good and truth, for, as 
 was said above, whether we speak of the conjunction of understand- 
 ing and will, or of the conjunction of good and truth, it is the 
 same thing : the conjunction of good and truth derives its origin 
 from the divine love of the Lord towards all who are in the heav- 
 ens and on earth : from divine love proceeds divine good, and di- 
 vine good is received by angels and by men in divine truths, truth 
 being the only receptacle of good ; wherefore nothing from the 
 Lord and from heaven can be received by any one Avho is not in 
 truths ; so far therefore as the truths appertaining to man are con. 
 joined to good, so far man is conjoined to the Lord and to heaven : 
 hence then is the very origin itself of conjugial love, wherefore it 
 is the very plane itself of the divine influx ; hence it is that the con- 
 junction of good and truth in the heavens is called the heavenly 
 marriage, and that heaven, in the Word, is compared to a marriage, 
 and is also called a marriage, and that the Lord is called the bride- 
 groom and husband, and heaven, with the church, the bride, and 
 also the wife.* 
 
 * Tliat love truly conjugial derives its oriein, cause and esssncc from the 
 marriage of good and of truth, thus that it is from hi-aven. n. 27"28, 272n. Con- 
 cerning angelic spirits, who have a perception whether there be a conjugial priii- 
 
*i26 t;ONCERxVIN(i UKAVExN AND IlELL- 
 
 '372. Good and trutli conjoined with" an angel and a man are not 
 two but one, since in this case good is of truth and truth of good: 
 tliis conjunction is as when man thinks what he wills and wills what 
 he thinks, in which case thought and will make one, thus one mind, 
 for thought forms, or exhibits in form, that Avhich the will wills, 
 and the will gives it delight ; hence also it is, that two conjugial 
 partners in heaven arc not called two but one angel. This like- 
 wise is what is meant by the Lord's words, " Have ye not read, 
 thcif He who made from the beginning, made them male and female, 
 and said, for this reason a man shall leave father and mother, and 
 shall adhere to his wife, and they two shall he one flesh ; icherefore 
 they are no longer two, hut one flesh; wherefore what God hath joined 
 together, let not man separate : all do not comprehend this word, hut 
 they to lohom it is given,'" Matt. xix. 4, .5, C, 11 ; Mark x. 6, 7. 8, 
 9; Gen. ii. 24. In this passage is described the heavenly mar- 
 riage in which the angels arc, and at the same time the marriage 
 of good and truth ; and by man not separating what God hath 
 joined together, is meant, that good ought not to be separated from 
 truth. .^^ 
 
 373. From these considerations it may now be seen what is the 
 origin of love truly conjugial, viz. that it is first formed in the minds 
 of those who are in marriage, and that it thence descends, and is 
 derived into the body, and is there perceived and felt as love ; for 
 whatsoever is felt and perceived in the body derives its origin from 
 its spiritual principle, because from understanding and will, which 
 make the spiritual man : whatsoever from the spiritual man de- 
 scends into the body, this presents itself there under another as- 
 pect, but still it is similar and unanimous, like soul and body, and 
 like cause and effect, as may be manifest from what was said and 
 shown in the two articles concerning correspondences. 
 
 eiple, from the idea of the conjunction of good and truth, n. 10756. That con- 
 jugial love is circumstanced altogether like the conjunction of good and truth, n. 
 1094, 2173, 2429, 2503, 3101, 3102, 3155, 3i79, 3180, 4358, 5407, 3835, 9200, 9495 , 
 9G37. In what manner the conjunction of good and truth is effected, and with 
 whom, n. 3834, 409G, 4097, 4301, 4345, 4353, 4304, 4308, 5365, 7023, to 7027, 
 9258. That it is not known what love truly conjugial is, except by those who 
 are in good and truth from the Lord, n. 10171. That in the Word by marriage 
 is signified the marriage of good and truth, n. 3132, 4434, 4834. That in love 
 truly conjugial is the kingdom of the Lord and heaven, n. 2737. 
 
fcONCERNING HEAVEN ANU HELL. 229 
 
 574. I Imvf heard an angel describinir love truly conjugial and 
 its heavenly delights in this iiiunrit-r ; that it is the Divine of the 
 Lord in the heavens, wliieh is the divine good and the divine truth, 
 united in two, so conipletely, that they are no longer two hut as 
 one ; he said, that two coiijiigial partners in heaven are that love, 
 because every one is his o\\ n good and his own truth, both as to 
 mind and as to body, lor the body is an effigy of the mind, because 
 formed to be a resemblance of it ; hence he concluded that the 
 Divine is effigied in two w ho are in love truly conjugial ; and since 
 the Divine is so elligied, that heaven also is elKgied, because the 
 universal heaven is the divine good and the divine truth proceeding 
 from the Lord, and that hence it is that all things of heaven are 
 inscribed on that love, and so many beatitudes and delights as to 
 exceed all calculation ; he expressed the number by a term which 
 involves myriads of myriads : he, wondered that the man of the 
 church knows nothing.of this, when yet the church is the Lord's 
 heaven on the earth, and heaven is the marriage of good and of 
 truth : he said that he was astonished at the consideration, that 
 adulteries are committed, and are also confirmed, within the 
 ehurch, more than out of it, when yet their delight in itself is noth- 
 ing else, in the spiritual sense, and consequently in the spiritual 
 world, but the delight of the love of what is false conjoined to evil, 
 which delight is infernal delight, because altogether op])osite to 
 the delight of heaven, which is the delight of the love of truth con- 
 joined to good. 
 
 375. Every one knows that two conjugidl partners, who love 
 each other, are interiorly united, and that the essential of mar- 
 riage is the unition of minds [animus,] or of minds [mens;] hence 
 also it may be known, that such as the minds [animus] or the minds 
 [/rtcn.s] are in themselves, such is the unition, and likewise such the 
 love prevailing between them : the mind [wuvkv] is formed solely 
 from truths and goods, for all things which are in the universe 
 have reference to good antl truth, and likewise to their conjunction, 
 wherefore the unition of minds is altogether of such a quahty as 
 the truths and goods are from which they are formed, consequent- 
 ly, the unition of minds which are formed from genuine truths and 
 goods is the most perfect. It is to be noted, that no two things 
 Mititunlly love each other more than truth and good, wherefore 
 
:33ft CONCERNING HEAVEN AND HELt. 
 
 from that love descends love truly con jugial :* what is false and 
 evil also love each other, but this love is afterwards turned into 
 hell. 
 
 376. From what hath been now said concerning the origin of 
 conjugial love, it may be concluded who are principled in that love, 
 and who are not ; that they are principled in conjugial love who 
 are in divine good from divine truths ; and that conjugial love is 
 so far genuine, as the truths which arc conjoined to good are more 
 genuine : and whereas all good, which is conjoined to truths, is 
 from the Lord, it follows, that no one can be in love truly conju- 
 gial unless he acknowledges the Lord, and His Divine, for without 
 that acknowledgment the Lord cannot flow-in, and be conjoined 
 to the truths appertaining to man. 
 
 377. From these considerations it is evident, that they are not 
 in conjugial love who are in false principles, and especially they 
 who are in false principles derived from evil : with those who arc 
 in evil and thence in false principles, the interiors also, which are 
 of the mind [mews,] are closed, wherefore in that mind there can- 
 not be given any origin of conjugial love, but beneath those inte- 
 riors, in the external or natural man separate from the internal, 
 there is given the conjunction of what is false and evil, which con- 
 junction is called the infernal marriage. It has been given me to 
 see what is the quality of marriage between those who are in the 
 falses of evil, which is called the infernal marriage ; they discourse 
 with each other, and likewise are conjoined from a lascivious prin- 
 ciple, but interiorly they burn with deadly hatred against each 
 other, which is so great as to admit of no description. 
 
 378. Neither is conjugial love given between two who are of a 
 difterent religion, inasmuch as the truth of the one does not accord 
 with the good of the other, and two dissimilar and discordant prin- 
 
 " That all tilings in the universe, both in heaven and in the world, have refer- 
 encc to good and truth, n. 245), 316G, 4390, 4409, 5232, 725(5, 10122. And to 
 the conjunction of each, n. 10555. That between good and truth there is a 
 marriage, n. 1004, 2173, 2503. That good loves, and from love desires, truth, 
 and its conjunction with itself, and that hence they are in a perpetual tendency 
 to conjunction, ii. 1)20G, 9207, 9495. That the life of truth is from good, n. 1589, 
 1997, 2'>79, 4070, 40l»G, 4(»97, 473G, 4757, 4884, 5147, 9GG7. That truth is the 
 form of good, n. 3049, 3180, 4574,9154. That truth is to good as water tc 
 bread, n. 4976. 
 
CONCERNING IIEAVCN AND HELL. St9-t. 
 
 ciples cannot make one mind out of two, wherefore the origin of 
 tlicir love does not partake at all of wlial is s|)iritual ; if they co- 
 habit and at^roe together, it is only from nutiiial causes.* It is for 
 this reason that marriages in the heavens are contracted with those 
 who are within a society, because they are in similar good and 
 truth, hut not with those who are out of tlie society : that all who 
 are there, within a society, are in similar good and truth, and dif- 
 fer from those who are without, may be- seen above, n. 41, and fol- 
 loM'ing articles : this was also represented in the Israelitish nation 
 by tnarriages being contracted within tribes, and specifically with- 
 in families, and not out of them. 
 
 379. Neither is love truly conjugial pos.sible to be given between 
 one hudhand and several wives, for this destroys its spiritual ori- 
 gin, which is that one mind be formed out of two, consequently it 
 destroys interior conjunction, which is of good and truth, from 
 which the essence of that love is derived ; marriage with more 
 wives than one is like an understanding divided into several wills, 
 and like a man not attached to one but to several churches, for 
 thus his faith is distracted, insomuch that it becometh no faith. 
 The angels say, that to marry more wives than one is altogether 
 contrary to divine order ; and that they know this from several 
 reasons, and likewise from this consideration, that as soon as they 
 think of marriage with more than one, they are alienated from in- 
 ternal blessedness and heavenly felicity, and that in such case they 
 become like drunken persons, because good is disjoined from its 
 truth with them ; and since the interiors, which are of their minds, 
 from mere thought with any intention, come into such a state, they 
 perceive clearly, that marriage with more than one closes their 
 internal, and causes the love of lasciviousness to insert itself in the 
 place of conjugial love, which love of lasciviousness withdraws 
 from heaven. t They say further, that man with difficulty compre- 
 
 * That marriages between those wjio arc of a different religion are unlawful, 
 on account of tlie non-conjunction of similar good and truth in the interiors, n, 
 8998. 
 
 t Inasmuch as husband and wife ought to be one, and to cohabit in the inmost 
 principle of life, and since they make together one angel in heaven, therefore 
 love truly conjugial cannot be given between one husband and several wives, n- 
 1007, 274*1. That to marry more wives than one at the same time is contrary 
 to divine order, n. H)835. That there is no marriage but between one husband 
 and one wife is clearly perceived by those who are in the Lord's celestial king- 
 
23'/^ CONCERNING HEAVEN AND HEErL. 
 
 hends this, because there are few who arc principled in geniunc 
 conjugial love, and tliey Avho are not so principled know nothing 
 at all of the interior delight which is in that love, but only of the 
 delight of lasciviousness, which delight is turned into what is un- 
 delightful after a short time of cohabitation ; whereas the delight 
 of love truly conjugial not only endures to old age in the world, 
 but also becomes the delight of heaven after decease, and is then 
 filled with interior delight, which is perfected to eternity. They 
 said also, that the blessednesses of love truly conjugial may be 
 CJiumerated to the amount of several thousands, of which not even 
 one is known to man, nor can be comprehended in the understand- 
 ing by any one who is not in the marriage of good and truth from 
 the Lord. 
 
 380. The love of dominion of one over the other altogether 
 takes away Conjugial love and its heavenly delight, for, as was said 
 above, conjugial love and its delight consist in this, that the will 
 of one be that of the other, and this mutually and reciprocally ; 
 this is destroyed in marriage by the love of dominion, for he wha 
 domineers is desirous that his will alone should be in the other, 
 and none of the other's reciprocally in himself, hence no mutuali- 
 ty, consequently no communication of any love and its delight with 
 the other, and reciprocally, which communication and consequent 
 conjunction is yet the very interior delight itself, which is called 
 blessedness, in marriage : the love of dominion altogether extin- 
 guishes this blessedness, and with it every thing celestial and spir- 
 itual appertaining to that love, insomuch that it is not known that 
 ii exists, and if its existence were to be proved, it would yet be 
 accounted so vile, as to excite either ridicule or anger. When one 
 wills or loves what the other wills or loves, then each has freedom, 
 for all freedom is of love, but neither has freedom where there is 
 dominion, one being a servant, and this being the case too with 
 liim who exercises dominion, because he is led as a servant by the 
 lust of domineering : but this is altogether incomprehensible to him 
 who docs not know what the freedom of heavenly love is : never- 
 
 dom, n. 8fi5, 3246, 9902, 10172. The reason, is, because the angels there are in 
 the marringe of pood and triitli, n. 3246. That the Israolitish nation were per- 
 mitted to marry several wives, and to adjoin concubines to wives, but christians 
 arc not so permitted ; the reason was, because that nation were in externals with- 
 out internals, but christians may be in internals, thus in the marriage of good 
 and of truth, n. 324C, 4837, 8809. 
 
CONCERNING HEAVEN AND HELL. '23.'? 
 
 (liolcss from what lias hecn said above coiirrrniiif; the ori<;jin and 
 essence ot'conjiijrial h)vc, it may be known, that so I'ar as dominion 
 enters, so fair minds are not conjoined, but divided, since dominion 
 siiltjugatcs, and a suhjiifratod mind has either no will, or an oppo- 
 site will ; if It has no will, it has also no love, and if it has an op- 
 posite wdl, it is hatred instead of love. The interiors of those 
 who live in such a state of marriage, are in mutual collision and 
 combat against each other, as is the usual case with two opposites, 
 howsoever the exteriors are held in check and under controul for 
 the sake of quiet ; the collision and combat of their interiors dis- 
 covers itself after death, on which occasion they generally meet to- 
 gether and then fight like enemies, as if they would tear each oth- 
 er to pieces ; for in such case they act according to the state of 
 their interiors ; occasionally it has been given me to see their com- 
 bats and tearings, which, in several instances, were full of revenge 
 and cruelty ; for the interiors of every one in the other life are set 
 at liberty, nor are any longer restrained by external considera- 
 tions, which have their ground in worldly causes ; for every one 
 then is such as he is interiorly. 
 
 381. There is given in some cases a sort of resemblance of conju- 
 gial love, but still it is not conjugial love, since, if the parties are not 
 principled in the love of good and truth, it is a mere appearance of 
 conjugial love grounded in several causes, viz. that they may be 
 well attended at home, that they may live in security, or in tran- 
 quillity, or at ease, or that they may be nursed in sickness and old 
 age, or for the care of the children whom they love ; in some in- 
 stances a principle of compulsion operates, arising from fear of the 
 other partner, of their reputation, of evil consequences, and in some 
 instances the appearance is induced by lasciviousness. Conjugial 
 love also differs with the conjugial partners, as one of them may 
 possess more or less of it whilst the other possesses little or nothing, 
 and, by reason of this difference, heaven may be the portion of one, 
 and hell of the other. 
 
 382. Genuine conjugial love prevails in the inmost heaven, be- 
 cause the angels there are in the marriage of good and truth, and 
 likewise in innocence ; the angels of the inferior heavens aro also 
 in conjugial love, but only so far as they are in innocence, f«)r con- 
 jugial love, viewed in itself, is a state of innocence, wherefore 
 amongst conjugial partners, who are in conjugial love, heavenly dc- 
 
234 COXCEUNING HEAVEN AND HELL. 
 
 lights arc before their minds [animus] almost hke the sports of in- 
 nocence, as amongst infants, for every thing dehghts their minds 
 [mens], since heaven with its joy flows-in into singular the things 
 of their life : wherefore conjugial Jove is represented in the heav- 
 ens by the most beautiful objects ; I have seen it represented by a 
 virgin of inexpressible beauty, encompassed with a bright cloud ; 
 and I have been told that the angels in heaven derive all their beau- 
 ty from conjugial love : the aftections and thoughts flowing from it 
 are represented by adamantine auras sparkling as from carbimcles 
 and rubies, and this with delights which affect the interiors of the 
 mind. In a word, heaven respects itself in conjugial love, because 
 heaven with the angels is the conjunction of good and truth, and 
 tliis conjunction makes conjugial love. 
 
 Marriages in the heavens differ from marriages in the earth in 
 this respect, that marriages in the earth have for an end also the 
 procreation of children, but not in the heavens, where, instead of 
 that procreation, there is the procreation of good and of truth ; the 
 reason why this latter procreation is instead of the former, is, be- 
 cause their marriage is the marriage of good and truth, as has been 
 shown above, and in that marriage good and truth, and their con- 
 junction, are loved above all things, wherefore these are the prin- 
 ciples which are propagated from marriages in the heavens : hence 
 it is that by nativities and generations, in the Word, are signified 
 spiritual nativities and generations, which are of good and of truth, 
 by a mother and father truth conjoined to good which procreates, 
 by sons and daughters the truths and goods which are procreated, 
 and by sons-in-law and daughters-in-law the conjunctions of these, 
 and so forth.* From these considerations it is evident that mar- 
 
 ^ That conceptions, births, nativities and generations have a spiritual signifi- 
 cation of the same things in reference to good and truth, or to love and faith, n. 
 G13, 1145, 17.>5, 2020, 2584, 3860, 3868, 407O, 46G8, 0230, 6ti42, 0325, 10197. 
 That hence generation and nativity signify regeneration and re-birth by faith and 
 love, n. 516U, 5598, 9042, 9845. Tiiat mother signifies the church as to truth, 
 thus also tiie truth of the church ; father tlie church as to good, thus also the good 
 of the church, n. 2691, 2717, 3703, 558<», 8897. That sons signify the aflcctions 
 of truth, thus truths, n. 489, 491, 533, 2623, 3373, 4257, 8649, 9807. That daugh. 
 ters signify the affoctions of good, thus goods, n. 439, 490, 491,2362, 3963, G729, 
 C77>, 6778, 9ii55. That son-in-law signifies truth associated to the aflection of 
 good, n. 2369. That dnugiitcr-in-law signifies good associated to its truth, n 
 
CONCERNINQ HEAVEN AND IlKLI.. Z'Sij 
 
 nages in the heavens are not like tnarriages in the onrth, the mi|)- 
 tialri in the heavens being spiritual, which are not to he called nuji- 
 tiab, hut conjunctions of niindis from the niarriag*; of good and 
 of truth, but m the earth they are iniptials, because they are not 
 only of tiic spirit but also of the Hesh : and whereas there are no 
 nuptials in the heavens, therefore two conjugial partners there are 
 not called husl)and and wife, but the conjugial partner of anoher, 
 from an angelic idea of the conjunction of two minds into one, is 
 called by a term whicii signifies his [or lier] mutual re-active [j;art- 
 iier]. From these considerations it may be knijwn, how the Lord's 
 words concerning nuptials are to be understood, Luke xx. 35, 30. 
 
 383. In what manner marriages are contracted in the heavens, 
 it has also been granted me to see : in heaven throughout there is 
 a consociation of those who are of similar dispositions, and a dis- 
 sociation of those who are of dissimilar, hence every society of 
 heaven consists of those who are of similar dispositions ; similar 
 are presented to similar, not of themselves, but from the Lord [see 
 above, n. 41, 43, 44 and following articles], in like manner one 
 conjugial partner is presented to another conjugial partner, where 
 there is a capacity of their minds being conjoined into one ; where- 
 fore at first sight they intimately love each other, and see them- 
 selves to be conjugial partners, and enter into marriage ; hence it 
 is, that all the marriages of heaven are from the Lord alone : they 
 also have their festivities, which take place in the company of sev- 
 eral ; the festivities differ in ditferent societies. 
 
 384. Marriages in the earth, inasmuch as they are the semina- 
 ries of the human race, and likewise of the angels of heaven, (for, 
 as was shewn above in its proper article, heaven is from the human 
 race), also because they are from a spiritual origin, viz. from the 
 marriage of good and truth, and the Divine of the Lord flows-in 
 chiefly into that love, on these accounts are most holy before the 
 angels of heaven ; and, on the other hand, adulteries, inasmuch as 
 they are contrary to conjugial love, are regarded by them as pro- 
 fane ; for as in marriages the angels behold the marriage of good 
 and truth, which is in heaven, so in adulteries they behold the mar- 
 riage of what is false and evil, which is hell, wherefore when they 
 only hear mention made of adulteries, they avert themselves : this 
 also is the reason why, w hen man commits adultery from delight, 
 
236 CONCERNING HKAVEN AND HELL. 
 
 heaven 13 closed to him ; and when heaven is closed, he no longed 
 acknowledges a Divine, nor any thing of the faith of the church.* 
 That all who are in hell are in opposition to conjugial love, has 
 been given to perceive from the sphere thence exhaling, which was 
 like a perpetual endeavour to dissolve and violate marriages ; from 
 which it appeared evident, that the ruling delight in hell is the de- 
 light of adultery, and that the delight of adultery is likewise the de- 
 light of destroying the conjunction of good and truth, which con- 
 junction makes heaven : hence it follows, that the delight of adulte- 
 ry is an infernal delight altogether opposite to the delight of niar- 
 riage, which is heavenly delight. 
 
 385. There are certain spirits who, from habit acquired in the 
 life of the body, infested me with peculiar cunning, and this by an 
 influx softish and as it were undulatory, such as is the customary 
 influx of well disposed spirits, but it was perceived that there was 
 craftiness and such like principles in them, xvith a view to ensnare 
 and deceive ; at length I discoursed with one of ihem, who, it was 
 told me, had been the general of an army, wiien he lived in the 
 world ; and whereas I perceived that in the ideas of his thought 
 there was a lascivious principle, I discoursed with him concerning 
 marriage in spiritual speech with representatives, which fully ex- 
 presses the meaning of what is said, and several things in a mo- 
 ment : he said that in the life of the body he made light of adulte- 
 ries : but it was given me to tell him, that adulteries are heinous, 
 although from the delight with which they captivate, and from the 
 persuasion which they hence instil, they appear otherwise to adul- 
 terers themselves, and even to be allowable ; of which he might 
 also be convinced from this consideration, that marriages are the 
 seminaries of the human race, and hence also the seminaries of the 
 heavenly kingdom, and that on this account they ought in no wise 
 to be violated, but to be accounted holy ; also from this, that he 
 ought to know, since he Avas then in another life, and in a state of 
 
 * That adulteries are profane, n. 9965, 10174. That heaven is closed against 
 adulterers, n. 2750. That they who have perceived delight in adulteries, cannot 
 come into heaven, n. 539, 2733, 2747, 2748, 2749, 2751, 10175. That adulter- 
 ers arc unmerciful, and without a religious principle, n. 824, 2747, 2748. That 
 the ideas of adulterers are filthy, n. 2747, 274S. That in the other life they love 
 filth, and arc in such hells, n. 2755, 5394, 5722. That by adulteries, in the Word, 
 are signified the adulterations of good, and by whoredoms the perversions of 
 truth, n. 2466, 2729, 3399, 4865, 8904, 10648. 
 
CONCERNING HEAVEN AND HELL. 937 
 
 porccptioii, that cnnjuorial love dcsceiuls iVoni the TiOrd throu<rli 
 lipavcn, ami from that love, as from a parent, is derived mutual 
 love, which is the lirmamcnt [or strengthening bond] of heaven; 
 and also from this consideration, that adulterers, when they only 
 aj)jjr(Mch the heavenly societies, are made sensible of their own 
 stench, and cast tliemselves headlong thence towards hell ; at least 
 he might know, that to violate marriages is contrary to divine laws, 
 and contrary to the civil laws of all kingdoms, also contrary to the 
 genuine lumen of reason, because contrary to order both divine 
 and human, not to mention many other considerations: but he re- 
 [)lied, that he had never thought of such things in the life of the 
 body : he was disposed to reason whether it was so, but he was 
 told, that truth does not admit of reasonings, for they favour de- 
 lights, thus evils and falses, and that he ought first to think of the 
 things which had been said, because they are truths ; or also to 
 think of that principle, which is very well known in the world, that 
 no one ought to do to another what he is not willing that another 
 should do to him, and thus, if any one had deceived his wife whom 
 he had loved, as is the case at the first period of every marriage, 
 whether he himself also would not have detested adulteries, when 
 he was in a state of wrath on the occasion, if he spake froin that 
 state, and whether, as being a man of talent and ingenuity, he 
 would not have confirmed himself, more than others, against adul- 
 teries, even to condemn them to hell. 
 
 3S6. It has been shown me in what manner the delights of con- 
 Jugial love advance towards heaven, and the delights of adultery 
 towards hell : the advancement of the delights of conjugial love 
 towards heaven was into blessednesses and happinesses continually 
 increasing in number, till they became innumerable and ineftable ; 
 and as they advanced more interiorly into what were more innu- 
 merable and ineffable, they advanced even to the very blessednes- 
 .ses and happinesses of the inmost heaven, or of the heaven of in- 
 nocence, and this by a principle of the most perfect freedom ; for 
 all freedom is from love, thus the most perfect freedom is from con- 
 jugial love, which is heavenly love itself. But the advancement of 
 adultery was towards hell, and by degrees to the lowest, where there 
 is nothing but what is direful and horrible : such a lot awaits adul- 
 terers after their life in the world. By adulterers are meant those 
 who perceive deli'jht in adulteries, and n(» delight in marriages. 
 
238 CONCERNING HEAVEN AND HELI. 
 
 <J0NCERNING THE EMPLOYMENTS OF THE AngELS IN HeAVETC^ 
 
 387. The employments in the heavens cannot be enumerated - 
 nor specifically described, but only something may be said in gen- 
 eral concerning them, for they are innumerable, and likewise va- 
 rious according to the offices of the societies ; for every society 
 performs a peculiar office, since, as the societies are distinct ac- 
 cording to goods [see above, n. 41 ,] so they are distinct according 
 to uses, inasmuch as goods, with all in the heavens, are goods in 
 act, which are uses : every one there performs use, for the King- 
 dom of the Lord is a kingdom of uses.* 
 
 388. In the heavens, as in the earth, there are several adminis- 
 trations, for there are ecclesiastical concerns, there are concerns 
 which respect civil life, and there are domestic concerns : that 
 there are ecclesiastical concerns, is manifest from what was said 
 and shown above concerning divine worship, n. 221 to 227 ; that 
 there are concerns which respect civil life, is manifest from wh.at 
 was said and shown concerning governments in heaven, n.. 213 to 
 220 ; and tliat there are domestic concerns, is manifest from what 
 was said and shown concerning the habitations and mansions of 
 the angels, n. 183 to 190, and concerning marriages in heaven, n. 
 366 to 386 : hence it is evident, that there are several employments 
 and administrations within every heavenly society. 
 
 389. All things in the heavens are instituted according to divine 
 order, which is every where guarded by administrations executed 
 by the angels, the vviser amongst them taking charge of those things 
 which are common [or general] good or use, whilst the less wise 
 take charge of particular things, and so forth ; all in subordina- 
 tion, just as in divine order uses are subordinate : hence likewise 
 dignity is adjoined to every employtnent, according to the dignity 
 of the use ; nevertheless an angel doth not claim dignity to himself, 
 but gives all to use, and whereas use is the good which lie per- 
 
 •' That the Kingdom of the Lord is a kingdom of uses, n. 4r>2, 696, 1104, 3C45, 
 4054, 71)38. That to serve the Lord is to perform uses, n. 703S. That all ill 
 the other life ought to perform uses, n. 1103. That even tiic wicked and infer- 
 nal, but in what manner, n. 69G. That all arc such as are the uses which they 
 perform, n. 4054, 6815 : illustrated, n. 7038. That angelic blessedness consists, 
 in the goods of charity, thus in performing uses, n. 454 
 
COWCERNIXG IIEWE.V AND HELL. 239 
 
 forms, ami all <,n)ocl is fruin the Loril, tlicierore lie gives all to the 
 Lord: M liciL'lort' lie who tliiiik.s of honour for hiiiibelt' anil thence 
 for use, and not for use and thence for himself, cannot perform 
 any office in heaven, because he looks backward from the Lord, 
 rejiartliiig; himself in the fust plane, and use in the second. Whea 
 we speak of use, the Lord also is understood, because, as was said 
 just above, use is good, and good is from the Lord. 
 
 IJOO. From these considerations it may be concluded what is the 
 nature and quality of subordinations in heaven, viz. that as every 
 one loves, esteems, and honours use, so also he loves, esteems, and 
 hinnjurs the j>crson to whom that use is adjoined ; and likewise 
 that the jiersoii is so far loved, esteemed, and honoured, as he does 
 not ascribe the use to himself, but to the Lord, for so far he is wise, 
 and so far the uses which he performs he performs from a principle 
 of good : spiritual love, esteem, and honour, are nothing else but 
 the love, esteem and honour of use in the j)erson, and the honour 
 of the person is from the use, and not of the use from the person; 
 he, also, who regards men from spiritual truth, regards them in no 
 other point of view ; for he sees one man like to another, whether 
 in great dignity or in little, but that they difier only in wisdom, 
 and wisdom consists in loving use, thus the good of a fellow citi- 
 zen, of a society, of a man's country, and of the church. lu this 
 also consists love to the Lord, because all good, which is the good 
 of use, is from the Lord ; and likewise love towards the neighbour, 
 because the neighbour is the good which is to be loved in a fellow- 
 citizen, in a society, in a man's country, and in the church, and 
 which is to be performed towards them.* 
 
 * Tiiat to lovo the neighbour is not to love the person, but to love that wliich 
 ajjpertains to liim, and which constiUitcs him, n. 5025, iri33G. That they who 
 love tiie person, and not what appertains to the man, and wliich constitutes him, 
 love equally an evil man and a good man, n 3820 ; and that they do good alike 
 to the evil and to the good, when yet to do good to the evil is to do evil to the 
 good, which is not to love the neighbour, n. 3820, ()703, 8120. The judge who 
 punishes the evil that they may be amended, and to prevent the good being 
 contaminated and injured by them, loves his neighbour, n. 3620, 8120, 8121. 
 That every man and society, also a man's country and the church, and in a uni 
 v^rsal sense the kingdom of the Lord, are the neighbour, and that to do good to 
 them from the love of good according to the quality of their state, is to love the 
 Deighbour; thus their good, which is to be consulted, is the neighbour, n. 68iP 
 to 6824, 8123. 
 
*J40 CONCERNliXG HEA^N AND HELL 
 
 391. All the societies in the heavens arc distinct according to 
 uses, inasmuch as they are distinct according to goods, as was said 
 above, at n. 41, and following paragraphs, and goods arc goods in 
 act, or goods of charity, which arc uses : there are societies whose 
 employments are to take care of infants ; there arc other societies 
 whose employments are to instruct and educate them as they grow 
 up ; there are others which in like manner instruct and educate 
 boys and girls, who are of a good disposition from education in 
 the world, and thence come into heaven ; there are others which 
 teach the simply good from the christian world, and lead them into 
 the way to heaven ; there are others which in like manner teach 
 and lead the various nations ; there are others which defend novi- 
 tiate spirits, or those who come recently from the world, from in- 
 festations occasioned by evil spirits ; there are some, likewise, who 
 are attendant on those that are in the lower earth ; and likewise 
 some who are attendant on those that are in the hells, and restrain 
 them from tormenting each other beyond the prescribed limits ; 
 there are also some who are attendant on those that arc raised 
 from the dead. In general, the angels of every society are sent to 
 men, that they may guard them, and withdraw them from evil af- 
 fections and consequent thoughts, and inspire them with good af- 
 fections, so far as they receive them from a principle of freedom , 
 whereby also they rule the deeds or works of men, removing, as 
 far as it is possible, evil intentions : the angels, when they are at- 
 tendant on men as it were dwell in their affections, and are near a 
 man, so far as he is principled in good derived from truths, but 
 are more remote in proportion as his life is distant from good.* 
 But all these employments of the angels are employments of the 
 Lord by [or through] the angels, for the angels perform them, not 
 from themselves, but from the Lord : hence it is that by angels, in 
 the Word, in its internal sense, are not understood angels, but 
 
 * Concerning angels attendant on infant?, and afterwards on boj-s, and thus 
 successively, n. 2303. That man by angels is raised from the dead, from expe- 
 rience, n. 168 to 189. That angels are sent to those who arc in the hells, to pre- 
 vent their tormenting each other beyond measure, n. 907. Concerning the offices 
 of angels towards men who come into the other life, n. 2)31. That spirits and 
 angels are attendant on all men, and that man is led by spirits and angels from 
 the Lord, n. 50, 697, 2796, 2887, 2888, 6847 to 586G, 5976 to 5993, 6209. That 
 the angels have dominion over evil spirits, n. 1755. 
 
CONCERNINC; HEAVKN AND IIFI.I . ~4l 
 
 somPthing of the Lord; and Im'Iicc it is tlial angels, m llie Word, 
 are called god«.* 
 
 ii\}'2. Those einployiiients of the augcls are their couinioii [or 
 general] employments, but every one has his particular cliarge [or 
 office ;] for every common [or freneral] use is compounded of in- 
 jHimerable ones, which are called mediate, administering, subser- 
 vient uses ; all and singular arc co-ordinated and sub-ordinated ac- 
 cording to divine order, and, taken together, make and perfect the 
 common use, winch is the common good. 
 
 393. Ecclesiastical concerns are under th'- cliariro of those in 
 heaven, who, in the wf)rld, have loved the "Word, and from a desire 
 have enquired into ihe truths contained in it, not for the sake of 
 honour or gain, but for the sake of use of life, both in regard to 
 themselves and others ; these, according to the love and desire of 
 use, are there in illustration, and in the light of wisdom, into which 
 also they come from the Word in the heavens, which is not natural 
 as in the world, but spiritual [see ai)ove, n. 2.j9 :] these perform 
 the office of preachers, and, according to divine order, they are in 
 a superior place, who, by virtue of illustration, excel olliers in wis- 
 dom. Civil concerns arc given in charge to those, who, in the 
 world, have loved their country and its common good in preference 
 to their own, and have done what is just and right from the love 
 of what is just and right ; in proportion as these, from the desire 
 of love, have enquired into the laws of what is just, and have hence 
 become intelligent, in the same proportion they arc in the faculty 
 of administering offices in heaven, which also they administer in 
 that place or degree in which their intelligence is, which intelli- 
 gence also, in such case, is in an equal degree with the love of use 
 for the common good. Moreover, in heaven there are so many 
 offices and so many administrations, and likewise so many employ- 
 ments, that it is impossible to enumerate them on account of their 
 abundance, those in the world being respectively few : all, Avhat- 
 soever be their number, are in the delight of their work and labour 
 from the love of use, and no one for the love of self or of gain ; 
 nor is any one influenced by the love of gain on account of life, 
 
 ' That by anircls, i'l the Word, is signified something divine from tin- Lord, n 
 1025, 2321 , 3059, 4085, 6280, 8192. That angels, in the Word, are called gods, 
 from the reception of divine tnith and good from the Lord, n. 4295, 4102, 6192, 
 6301 
 
242 CONCERNING HEAVEN AND HELL. 
 
 because all the necessaries of life are given them gratis, their hab- 
 itations are given gratis, their clothes gratis, and their food gratis : 
 from which considerations it is evident, that they who have loved 
 themselves and the world more than use, have not any lot in heav- 
 en : for every one's own love or own affection remains with him 
 after his life in the world, nor is it extirpated to eternity [see above, 
 n. 363.] 
 
 394. Every one in heaven is in his work according to corres- 
 pondence, and correspondence is not with the work, but with the 
 use of every one's work [see above, n. 1 12,] and there is a corres- 
 pondence of all things [n. 106.] lie in heaven, who is in an em- 
 ployment or work corresponding to his use, is in a state of life al- 
 together similar to that in which he was in the world, for what is 
 spiritual and what is natural act in unity by correspondence, yei 
 with this diflerence, that he is in more interior delight, because in 
 spiritual life, which is more interior life, and hence more recipient 
 of heavenly blessedness. 
 
 Concerning heavenly .Toy and. Happiness. 
 
 395. "What heaven is, and what heavenly joy, is known to scarce 
 any one at this day ; they who have thought about them have con- 
 ceived so general and so gross an idea concerning them, that it 
 scarcely amounts to an idea : from the s])irits who come out of the 
 world into the other life, I was best enabled to know what notion 
 they entertained of heaven and of heavenly joy, for, when left to 
 themselves, they think in like manner as if they were in the world. 
 The reason vvliy it is not known what heavenly joy is, is, because 
 they who have thought about it have drawn their judgment from 
 external joys which are of the natural man, not knowing what the 
 internal or spiritual man is, thus neither wiiat his dehght and bless- 
 edness is ; wherefore if they should be told, by those who are in 
 spiritual or internal delight, what and of what quality heavenly joy 
 is, they would not be able to comprehend it, for it would fall into 
 an imknown idea, thus not into perception, wherefore it would be 
 amongst those things which the natural man would reject. Yet 
 every one may know, that when man leaves the external or natural 
 
man, he comes into the internal or spiritual, whence it may be 
 known, that heavenly lij^hl is internal and spiritual delijrht, but not 
 external and natural ; and since it is internal and sj)iritual, that it 
 is purer and more excpiisitc, and that it aftectsthe interiors of man, 
 which are of his soul or spirit. From these considerations alonc^ 
 every one may conclude, that his delight is of such a (luulity as 
 had been the deliijlit of his spirit, and that the delight of the body, 
 which is called the delight of the flesh, is respectively not heavenly : 
 what also is in the spirit of man, when he leaves the body, this re- 
 mains after death, for then lie lives a man-spirit. 
 
 390. All delights flow forth from love, for what a man loves, this 
 he feels as delighffid, nor has he any one delight from any other 
 source ; hence it follows, that such as the love is, such is the de- 
 light : the delights of the body or of the flesh all flow forth from 
 the love of self and from the love of the world, hence also they are 
 concupiscences and the pleasures attending them ; but the delights 
 of the soul or spirit all flow forth from love to the Lord and from 
 love towards the neighbour, hence also they are the aftections of 
 ffood and truth, and interior satisfactions : these latter loves with 
 their delights flow-in from the Lord, and out of heaven, by an in- 
 ternal way, which is from above, and they aflect the interiors ; but 
 the former loves with their delights flow-in from the flesh and from 
 the world by an external way, which is from beneath, and they af- 
 fecj the exteriors. In proportion therefore as those two loves of 
 heaven are received, and affect, in the same proportion the interi- 
 ors are opened, which are of the soul or spirit, and look from the 
 world to heaven ; but in proj)ortion as those two loves of the world 
 are received and aflect, in the same proportion the exteriors are 
 opened, which arc of the body or the flesh, and look from heaven 
 to the world. As loves flow-in and are received, so at the same 
 time also their delights flow-in, the delights of heaven into their 
 interiors, the delights of the world into the exteriors, since, as was 
 said, all delight is of love. 
 
 307. Heaven in itself is such, as to be full of delights, insomuch 
 that, viewed in itself, it is nothing but what is blessed and delight- 
 ful, since the divine good proceeding from the divine love of the 
 liOrd makes heaven in general and in particular with every one 
 there, and the divine love consists in willing the salvation of all and 
 the happiness of all from inmost and fully : hence it is, that wheth- 
 er we speak of heaven or of heavenly joy, it is the same tiling. 
 
^^44 Ct>.\Cl:,RMNli HEAVEN AND IlLLL. 
 
 398. The delights of heaven are ineftjable, aiul hkcwisc arc uj* 
 jiumcrable, but of those innumerable dehghts not one can be known 
 nor credited by him who is in the mere dehglit of the body or of 
 the flesh, since, as was said above, his interiors h)ok from heaven 
 to the world, thus backwards ; for he who is wholly immersed in 
 the delight of the body or of the flesh, or, what is the same thing, 
 in the love of self and of the world, has no sensation of any delight 
 but what is to be found in honour, in gain, and in the pleasures of 
 the body and the senses, which so extinguish and suffocate the in- 
 terior dehghts, which are of heaven, that their existence is not be- 
 lieved ; wherefore a person of this description would wonder great- 
 ly, if he were only told that there are delights given on the removal 
 of the delights of honour and of gain, and still more if he were told, 
 that the delights of heaven succeeding in their place are innume- 
 rable, and such, that the delights of the body and of the flesh, which 
 are chiefly the delights of honour and of gain, cannot be compared 
 with them : hence the reason is evident, why it is not known what 
 heavenly joy is. 
 
 399. How great the delight of heaven is, may be manifest only 
 from this consideration, that it is a delight to all in heaven to com- 
 jnunicate their delights and blessings to another, and whereas all 
 in the heavens arc of such a character, it is evident how immense 
 is the delight of heaven ; for, as was shown above, n. 268, in the 
 heavens there is a communication of all with each, and of each 
 with all. Such communication flows forth from the two loves of 
 heaven, which, as was said, ai*e love to the Lord and love towards 
 the neighbour ; these loves are communicative of their delights : 
 the reason why love to the Lord is of such a quality, is, because 
 the love of the Lord is the love of communication of all that. He 
 has with all, for He wills the happiness of all ; similar is the love 
 in each of those who love Him, because the Lord is in them, whence 
 there is a mutual communication of the delights of the angels one 
 amongst another : that love towards the neighbour is also of such 
 a quality, will be seen iji what follows : from which considerations 
 it may be manifest, that those loves are communicative of their 
 delights : it is otherwise with the loves of self and of the world : 
 the love of self withdraws and takes away all delight from others, 
 and centers it in itself, for it wills well to itself alone ; and the love 
 of the world is desirous to possess its neighbour's property as its 
 
CONCERNING HEAVEN AND HELL. 246 
 
 owni ; ^riicrofore these loves are destructive of tlie dclinhts apper- 
 laiiiiiig to others ; if they arc communicutivc, it is for llie sake of 
 themselves, and not for the sake of others, wherefore in respect to 
 others tl)cy arc not communicative, but destructive, only so far as 
 the delights of others appertain to themselves, or arc in tiiemselves. 
 That the loves of self and of the world, when they have rule, are 
 of such a quality, has been often given me to perceive by living ex- 
 perience : as often as spirits, who were in those loves wlulst they 
 lived as men in llic world, approached, so often my delight depart- 
 ed and vanished ; and I was likewise told, that if such only ap- 
 proach towards any heavenly society, the deliglit of those who are 
 in the society is diminished, altogether according to the degree of 
 their presence, and, what is wonderful, those wicked spirits are 
 then in their delight : hence it has been made evident what is the 
 quality of the state of such a man in the body, for it is similar to 
 what it is after separation from the body, viz. that he desires or 
 covets the delights or goods of another, and so far as he obtains 
 them, so far he has delight : from these considerations it may be 
 seen, that the loves of self and of the world are destructive of the 
 joys of heaven, thus altogether opposite to heavenly loves, which 
 are communicative. 
 
 400. It is however to be noted, that the delight in which they 
 are who are in the loves of self and of the world, when they ap- 
 proach to any heavenly society, is the delight of their concupis- 
 cence, thus likewise altogether opposite to the delight of heaven ; 
 they come into the delight of their concupiscence from the depri- 
 vation or removal of heavenly delight with those who are in it : the 
 case is otherwise when there is no deprivation and removal, for 
 then they cannot approach, because so far as they then approach, 
 so far they come into agony and pain : hence it is that they seldom 
 dare to come near : this likewise has been given me to know by 
 several experimental cases, some of which I will also mention. 
 Spirits who come from the world into the other life, desire nothing 
 more than to be admitted into heaven, this being the request of 
 almost all, supposing that heaven consists only in being introduced 
 and received ; wherefore also, since they are desirous of it, they 
 are conveyed to some society of the ultimate heaven ; but when 
 they who are in the love of self and of the world approach to the 
 first threshold of that heaven, they begin to be tortured and so in- 
 
»i46 COiVCEKiMNG HEAVEN AND HELL. 
 
 teriorly tormented, that they feel in themselves rather hell thaft 
 heaven, wherefore they cast themselves down headlong thence, nor 
 are they at rest until they come into the hells amongst those of 
 their own quality. It has also very frequently heen the case, that 
 such spirits have desired to know what heavenly joy is, and when 
 they have been told that it is in the interiors of the angels, they 
 have wished to have it communicated to themselves, wherefore this- 
 also was granted, for what a spirit desires, who is not yet in heav- 
 en or in hell, is given bim, if it conduces to any good purpose ; but 
 when the communication was made, they began to be tormented, 
 insomuch that, by reason of their pain, they did not know in what 
 posture to place their bodies ; they Avere seen to thrust down their 
 head even to the feet, and cast themselves to the earth, and there 
 to writhe themselves into foldings in the manner of a serpent, and 
 this by reason of interior torture : such was the effect which heav- 
 enly delight produced with those who were in delights derived from 
 the love of self and of the world ; the reason is, because those love? 
 are altogether opposite, and when one opposite acts into another, 
 such pain is produced ; and whereas heavenly delight enters by an 
 internal way, and flows-in into a contrary delight, it twists back- 
 wards the interiors which are in that delight, thus turns them into 
 •what is opposite to themselves, whence they are made sensible of 
 such torture. The reason why they are opposite, is, because, as 
 was said above, love to the Lord and love towards the neigbour 
 are willing to communicate all that they have to others, for this is 
 their delight, whilst the love of self and of the world are desirous 
 to take away from others all that they have, and to impart it to 
 themselves, and so far as they can accomplish this purpose, so far 
 they are in delight. From these considerations it may likewise be 
 known, whence it comes to pass that hell is separated from heaven, 
 for all who are in hell were, when they lived in the world, in the 
 mere delights of the body and of the flesh derived from the love of 
 self and of the world, but all who are in the heavens were, when 
 they lived in the world, in the dehghts of the soul and of the spirit 
 grounded in love to the Lord and in love towards the neighbour : 
 and since the above loves are opposite, therefore also the hells and 
 the heavens are altogether separated, and this to such a degree 
 that a spirit who is in hell dares not even put forth a finger thence, 
 
CONCERNING IIEAVUN AND HFXr.. 247 
 
 or elevate the crown ofliis head, since in proportion as he attcuttptf^ 
 ft he is tortured and tormented : this hkewise I have often .*cen. 
 
 401. The man mIio is in the loves of self and oftlie world, fccUv 
 so long as he lives in the body, a delight derived from those loves, 
 and likewise in singidnr tin; pleasures to which they give birth: 
 but the man who is in love to God and in love towards the ncigh- 
 t)our, does not feel, so long as he lives in the body, a manifest de- 
 light arising from those loves, and from the good affections derived 
 from them, but only a blessedness almost imperceptible, because it 
 is stored up in his interiors, and is veiled by the exteriors which 
 are of the body, and rendered less sensible by worldly concerns : 
 but the states are altogether changed after death ; the delights of 
 the love of self and of the world are then turned into what is pain- 
 ful and direful, because into such things as are called infernal fire, 
 and by turns into things defiled and filthy, corresponding to theit 
 unclean pleasures, which, what is wonderful, are in such case de! 
 lightful to them ; but the obscure delight and almost imperceptible 
 blessedness, which appertained to those in the world who were in 
 love to God and in love towards their neighbour, is then turned 
 into the delight of heaven, which is in every way perceptible and 
 sensible ; for that blessedness which was stored up and concealed 
 in their interiors, when they lived in the world, is then revealed 
 and brought forth into manifest sensation, because they are then 
 in the spirit, and that was the dehght of their spirit. 
 
 40'2. All the delights of heaven are conjoined with and are in 
 uses, because uses are the goods of love and charity, in which the 
 angels are ; wherefore every one has delights of such a quality as- 
 are those uses, and likewise in such a degree as is the aftection of 
 use. That all the delights of heaven are delights of uses, may be 
 manifest from comparison with the five senses of the body apper- 
 taining to man : there is given to every sense a delight according 
 to its use, to the sight its delight, to the hearing, to the smell, to 
 the ta5te, and to the touch, their delights ; to the sight, the delight 
 derived from beauty and forms, to the hearing, that derived from 
 harmonies, to the smell, that derived from odours, to the taste, that 
 derived from what is savoury : the uses which each of them per- 
 form are known to those who attend to such considerations, and 
 more fully to those who are acquainted with correspondences ; that 
 tlie sight has such delight, is owing to the use which it nfibrds to 
 
248 CONCfcRffiNG HEAVEN AND HELL. 
 
 the understanding', which is the internal sight; that the hearing" 
 has such dehght, is owing to the use which it aftbrds both to the 
 understanding and to the will by hearkening ; that the smell has 
 such delight, is owing to the use which it aftords to the brain and 
 likewise to the lungs ; that the taste has such delight, is owing to 
 the use which it aftbrds to the stomach and thence to the universal 
 body, by nourishing it : conjugial delight, which is a purer and 
 more exquisite delight of touch, is more excellent than all those 
 above mentioned on account of its use, which is the procreation of 
 the human race, and thence of the angels of heaven. These de- 
 lights are in those sensories by virtue of an influx of heaven, where 
 every delight is of use and according to use. 
 
 403. Certain spirits, from an opinion conceived in the world, 
 believed that heavenly happiness consisted in an idle life, in which 
 they were to be served by others ; but they were told that happi- 
 ness in no case consists in being at rest from employment, and in 
 enjoying the happiness thence resulting, for thus every one would 
 be desirous to possess the happiness of others for himself, and since 
 every one would be so desirous, no one would have happiness ; 
 such a life would not be active but indolent, in which the faculties 
 would become torpid ; Avhen yet it may be known to all, that with- 
 out active life there can be no happiness of life, and that cessation 
 from employment is only for the sake of recreation, that man may 
 return with greater alacrity to the activity of his life : it was after- 
 wards shown by many considerations, that angelic life consists in 
 performing the goods of charity, which are uses, and that the an- 
 gels find all their happiness in use, from use, and according to use. 
 To those who entertained an idea that heavenly joy consisted in 
 living a life of indolence, and in breathing eternal joy without em- 
 ployment, it was given to perceive, in order to make them ashamed 
 what is the quality of such a life ; and it was perceived to be 
 most sorrowful, and that all joy being thus destroyed, after a short 
 time would they loathe and nauseate it. 
 
 404. The spirits who believed themselves better instructed than 
 others, declared that it was their belief in the world, that heavenly 
 joy consisted in this alone, that they should praise and celebrate 
 God, and that this was active life ; but they were told, that to 
 praise and celebrate God is not such active life, and that neither 
 has God need of praises and celebration, but that He wills that all 
 
CONCERNING HEAVEN AND HELI.. ~49 
 
 should perfurm uses, ami tliiis the gfoods wliich arc called goods of 
 cliarity : but they coidd not conceive any idea of hcaverdy joy in 
 |)erforniing the goods of charity, but of servitude ; nevertheless the 
 angels testified, that in the performance of such good works there 
 is the hiijhest state of freedom, because it proceeds from interior 
 aflection, and is conjoined with incflabh; delight. 
 
 405. Almost all who come into tiie other life, suppose that every 
 one has a similar hell, and that every one has a similar heaven, 
 when yet both in hell and heaven there are infinite varieties and 
 diversities, and in no case is the hell of one similar to that of an- 
 other, nor the heaven of one similar to the heaven of another, in 
 like manner as in no case one man, spirit, and angel, is altogether 
 like another, not even as to the face ; when I only thought that 
 two were altogether similar or equal, the angels expressed horror, 
 saying, that every one thing is formed from the harmonious agree- 
 ment of several things, and that every one thing is such as that 
 agreement is ; and that thus every society of heaven makes one, 
 and that all the societies of heaven make one, and this from the 
 Lord alone by love.* Uses in the heavens, in like manner, are in 
 all variety and diversity, and in no case is the use of one altogeth- 
 er similar and the same with the use of another, thus neither is the 
 delight of one similar and the same with that of anotlier ; and still 
 more, the delights of every one's use arc innumerable, and those 
 innumerable delights are in like manner various, but still conjoined 
 together in that order that they mutually respect each other, as the 
 uses of every member, organ, and viscus in the body, and still more 
 as the uses of every vessel and fibre in every member, organ and 
 viscus, all and singular of which are so consociated, that they re- 
 spect their own good in another, and thus in all, and all in each ; 
 from this universal and singular aspect they act as one. 
 
 ' Tliut one thing consists of various thinjis, and lioncc receives form and qual- 
 ity and pericclion according to tiio quality of liarniony and a<;rccment, n. 457, 
 3241, 8003. Tiiat there is an infinite variety, and in no case is any one thing the 
 same with another, n. 7230, 9002. In like manner in tlie lieavens, n. 5744, 4005, 
 7230,7833, 763G, 9002. That hence ail the societies in the lieavens, and every 
 angel in a society, are distinct from each ot'icr. because in various good and use, 
 690, 3241 , 3519, 3804, 3980, 4007, 4149, 4203, 7230, 7833, 7986. That the divine 
 love of the Lord arranges all into a heavenly form, and conjoins them so that 
 fhey are as one man, n. 457, 3986, 5598. 
 
'250 CONCERNING HEAVEN AND HELL. 
 
 406. I have occasionally discoursed with spirits who had come 
 recently from the world, concerning the state of eternal life, viz- 
 that it is of importance to know who is the Lord of the kingdom, 
 what is the quality of the government, and what its form ; as in 
 the case of those in the world who remove into another kingdom, 
 nothing is of more concern than to know who and of what quality 
 the king is, what is the nature of his government, v,'ith several oth- 
 er particulars which relate to that kingdom ; how much more then 
 must this be the case in this kingdom, in which they are to live to 
 eternity ! be it therefore known to them, that it is the Lord who 
 governs heaven, and likewise the universe, for He who governs one 
 governs the other, thus that the kingdom in which they now are is 
 the Lord's, and that the laws of this kingdom are eternal verities, 
 which are all founded in this law, that the inhabitants should love 
 the Lord above all things and their neighbour as themselves ; yea, 
 what is more, if they are desirous to be as the angels, that they 
 ought now to love their neighbour better than lhen)selves. On 
 hearing these things, they were unable to make any reply, because 
 in the life of the body they had heard something of the kind, but 
 had not believed it, wondering that there should be such love in 
 heaven, and that it could be possible for any one to love his neigh- 
 bour more than himself; but they were informed that all goods in- 
 crease immensely in the other life, and that such is the life in the 
 body, that they cannot advance farther than to love their neighbour 
 as themselves, because they are in corporeal principles ; but when 
 these are removed, the love then becomes purer, and at length an- 
 gelical, which is to love their neighbour more than themselves, for 
 in the heavens their delight is to do good to another, and it is not 
 delightful to do good to themselves, unless that it may become an- 
 other's, thus for the sake of another ; and that this is to love their 
 neighbour more than themselves. That it is possible for such love 
 to be given may be manifest, it was urged, from the conjugial love 
 of some persons in the world, in that they preferred death rather 
 than that any injury should be done to their conjugial partner ; the 
 same was evidenced from the love of parents towards their children, 
 in that a mother would rather sufler hunger than see her infant in 
 want of food ; likewise from sincere friendship, wherein one friend 
 -will expose himself to the perils for the sake of another ; and like- 
 wise from civil and pretended friendship, which is desirous to cm- 
 
CONCERNING HEAVEN AND HELL. U31 
 
 ulate what is sincere, which can make an ollVr of its best pos.st.'s- 
 sions to those for whom it professes {jood-will, and also that such 
 is its lani^uage, thoii!i:li not the disposition of tlie heart ; histly it 
 was evidenced from the nature of love, which is such, that its joy 
 is to serve others not for its own sake but for theirs. Aevi-rtheless 
 these things could not be apprehended by those who loved them- 
 selves more than others, and who in the life of the Ixxly had been 
 greedy of gain ; least of all could they be apprehended by the ava- 
 ricioiy. 
 
 407. A certain one who in the life of the body had been a per- 
 s.on of extraordinary power, retained also in the other life his desire 
 of ruling ; but he was told, that he was in another kingdom, which 
 is eternal, and that his authority on earth was expireil, and that 
 where he was now no one is esteemed except according to good and 
 truth, and to the mercy of the Lord, in which he is by virtue of his 
 life in the world ; also that this kingdom is circumstanced as on 
 earth, where men are esteemed for their wealth, and for their fa- 
 vour with the prince, wealth here being good and truth, and favour 
 with the prince being the mercy in which man is according to his 
 life in the world in respect to the Lord ; if he is desirous to rule 
 otherwise, he is a rebel, for he is in the kingdom of another. On 
 hearing these things he was ashamed. 
 
 408. I have discoursed with spirits who supposed heaven and 
 licavenly joy to consist in this, that they should become great ; but 
 they were told, that in heaven he is greatest who is least, for he is 
 called least who has no power and wisdom, and is willing to have 
 no power and wisdom, from himself, but from the Lord, and he who 
 is least, according to this description, has the greatest happiness ; 
 and since he has the greatest happiness, it thence follows that he is 
 the greatest, for thus he has all power from the liOrd, and excels 
 all in wisdom ; and what is it to be greatest, unless to be most 
 happy ? for to be most happy is what the powerful seek by power, 
 and the rich by riches. They were further told, that heaven does 
 not consist in the desire to be least with a view to be the greatest, 
 for in such case the mind aspires and desires to be the greatest, but 
 it consists in willing from the heart the good of others more than 
 of themselves, and in serving others for the sake of their happiness, 
 without regard to any end of remuneration on their own account, 
 hut from love. <; 
 
252 CONCERNING HEAVEN AND HELL. 
 
 409. Heavenly joy itself, such as it is in its essence, cannot be 
 described, because it is in the inmost of the hfe of the angels, and 
 thence in singular the things of their thought and aflection, and 
 from these in singular the things of speech and in singular the 
 things of action ; it is as if the interiors were fully open and unloosed 
 to receive delight and blessedness, which is dispersed into sin"-u- 
 lar the fibres, and thus throughout the whole, whence its percep- 
 tion and sensation is such as to admit of no description ; for what 
 commences from inmost flows-in into singular the things which are 
 derived from those, and propagates itself always with augmenta- 
 tion towards the exteriors. Good spirits, who are not as yet in 
 that delight, because not as yet raised up into heaven, when they 
 perceive it from an angel by the sphere of his love, are filled with 
 such delight, that they come as it were into a sweet swoon : this 
 hath occasionally been the case with those who desired to know 
 what heavenly joy is. 
 
 410. Certain spirits also were desirous to know the nature of 
 heavenly joy, on which account it was granted them to perceive it 
 to that degree that they could bear it no longer ; nevertheless it 
 was not angelic joy, scarce amounting to the least degree of what 
 is angelic, as was given me to apperceive by communication ; it 
 Avas so slight as almost to border upon cold, which yet they called 
 most celestial, because it was their inmost joy : hence it was man- 
 ifest, not only that there are degrees of the joys of heaven, but 
 also that the inmost joy of one scarce accedes to the ultimate or 
 middle joy of another ; also that when any one receives the inmost 
 of his own joy, he is in his own heavenly joy, and that he cannot 
 endure what is more interior, which becomes painful to him. 
 
 411. Certain spirits, not of an evil sort, sunk into rest, as into 
 sleep, and thus as to the interiors which are of their mind, they 
 were translated into heaven ; for spirits, before their interiors are 
 opened, can be translated into heaven, and be instructed concern- 
 ing the happiness of those who dwell there ; I saw them, when 
 they had thus rested for half an hour, and were afterwards convey- 
 ed back into the exteriors in which they before were, and at the 
 same time also into the recollection of what they had seen ; they 
 said that they had been amongst angels in heaven, and that they 
 had there seen and perceived things stupendous, all shining as of 
 gold, silver, and precious stones, in wonderful forms, which were 
 
< ONCEUNING HEAVEN AND IIELt,. 253 
 
 admirably varied ; and that the angels were not so much dehglitcd 
 with the external thinfjs themselves, as with those which they rep- 
 resented, which were divine, ineiVable, and of inliinte wisdom, and 
 that liiese things were to them a source of joy ; besides innumer- 
 able things which could not be expressed in human languages, not 
 even as to a ten thousandth part, nor be admitted into ideas con- 
 taining any tiling material. 
 
 4V2. Almost all who come into the other life, arc ignorant of the 
 nature of heavenly blessedness and felicity, because they do not 
 know wimt and of what (juality internal joy is, having no percep- 
 tion of it but what they conceive from corporeal and worldly glad- 
 ness and joy ; wherefore what they are ignorant of they suppose to 
 be nothing, when yet corporeal and worldly joys are of no account 
 respectively ; the well-disposed therefore, who do not know what 
 heavenly joy is, to the intent that they may know [scio] and know 
 [cognosco] what it is, are first conveyed to paradisiacal scenes 
 which exceed all idea of the imagination ; on this occasion they 
 suppose that they are admitted into a heavenly paradise, but they 
 are taught that this is not happiness truly celestial ; wherefore it 
 is given them to know [cognosco] the interior states of joy percep- 
 tible to their inmost ; they are afterwards conveyed into a state of 
 peace even to their inmost, when they confess, that nothing of the 
 kind is at all expressible, nor even conceivable : finally they are 
 let into a state of innocence, even also to their inmost sense : hence 
 it is given them to know what spiritual and celestial good really is. 
 
 4] 3. But that I might know what and of what quality heaven is 
 and heavenly joy, it has been often and for a long time granted me 
 by the Lord to perceive the delights of heavenly joys, wherefore, 
 since I have had living experience, I can know them, but not at all 
 describe them; yet something shall be said, in order to give some 
 idea of them. It is an affection of innumerable delights and joys, 
 which together present something common [or general,] in which 
 common [or general] thing, or in which common [or general] af- 
 fection, are contained the harmonies of innumerable affections, 
 which do not come to the perception distinctly, but obscurely, be- 
 cause the perception is most common [or general ;] still it was 
 given to perceive, that things innumerable were contained in it, 
 in such an order as to admit of no description, those inimmerable 
 things being such as flow from the order of ^icaven : such is the 
 33 
 
'254 CONCERNING HEAVEN AND HEIL. 
 
 order in singular and the least things of affection, which are pre- 
 sentcd and perceived as one most common [or general] thing, ac- 
 cording to the capacity of him who is the subject : in a word, in- 
 finite things arranged in a most orderly form are in every common 
 [or general] thing, and there is nothing but what lives, and affects, 
 and indeed all things from inmost, for from those heavenly joys 
 proceed. It was likewise perceived, that the joy and delight came 
 as from the heart, diffusing themselves with the greatest softness 
 through all the inmost fibres, and thence into the congregate fibres, 
 with such an inmost sense of gratification, that the fibre is as it 
 were nothmg but joy and delight, and in like manner every percep- 
 tion and sensation thence derived, receiving its life from happiness ; 
 the joy of bodily pleasures, compared with those joys, is as a gross 
 and pungent clot compared with a pure and most gentle aura. It 
 was observed, that when I was desirous to transfer all my delight 
 into another, a more interior and fuller delight than the former 
 continually flowed-in in its place, and it was perceived that this 
 was from the Lord. 
 
 414. They who are in h<;aven are continually advancing to the 
 spring of life, and tb« more thousands of years they live, so much 
 the more delightful and happy is the spring to which they attain, 
 and this to eternity, with increments, according to the progresses 
 and degrees of love, of charity, and of faith. Of the female sex, 
 they who have died old and worn out with age, yet Ivave lived in 
 faith in the Lord, in charity towards their neighbour, and in happy 
 conjugial love with a husband, after a succession of years come 
 more and more into the flower of youth and adolescence, and into 
 a beauty which exceeds every idea of beauty at all perceptible by 
 the sight ; goodness and charity is what forms and makes a resem^ 
 blance of itself, producing this effect, that the delight and beauty 
 of charity shine forth from the most singular parts of the face, so 
 that they themselves are forms of charity; they have been seen by 
 some, and have excited astonishment ; the form of charity, which 
 is seen to the life in heaven, is such, that charity itself is what 
 forms the effigy and is effigied, and this in such a manner, that the 
 whole angel, especially the face, is as it Avere charity, which man- 
 ifestly both appears and is perceived ; which form, when it is view- 
 ed, is ineftable beauty, affecting with charity the very inmost hfc 
 of the mind. In a word, to grow old in heaven is to grow young ; 
 
CONCERNING HEAVEN AND ITELt. MS 
 
 chey who have hved in love to the Lord, and in charity towards 
 the neijijhbour, boconie such forms, or such beauties, in the other 
 hlc : all the umbels are such forms, with innumerable variety; and 
 of these heaven consists. ^ 
 
 Concerning; the Immensity of Hp.avkn. 
 
 415. That the heaven of the Lord is immense, may be manifest 
 from several things which have been said and shown in the fore- 
 going pages, especially from this, tliat heaven is from the human 
 race [see above, n. 311 to 317,] and not only from that part of 
 mankind who are born w ithin the church, but also from those who 
 are born out of the church [n. 318 to 328,] thus from all, from the 
 first birth of this earth, who have lived in good. How vast the 
 multitude of men in this universal terrestrial globe is, may be con- 
 cluded by every one, who has any knowledge of the parts, the re- 
 gions and kingdoms of this globe : he who makes a calculation will 
 discover, that several thousands of men are every day removed 
 hence by death, so that within a year they amount to some myriads 
 or millions, and this from the earliest times, including some thous- 
 ands of years, all of whom, after their decease, have come into the 
 other world, which is called the spiritual world, and come daily. 
 But how many of these have become angels of heaven, and still be- 
 come such, it IS impossible to say : it has been told me, that in 
 ancient times very many became angels, because at that time men 
 thought more interiorly and more spiritually, and hence were in 
 heavenly aftection ; but that in the following ages not so many, 
 because man in process of time became exterior, and began to 
 think more naturally, and hence to be in terrestrial aflVction. From 
 these considerations it may be manifest at the outset, that the 
 heaven formed solely from the inhabitants of this earth is of great 
 magnitude. 
 
 410. That the heaven of the Lord is immense, may be manifest 
 from this consideration alone, that all infants, whether they be 
 born within the church or out of it, are adopted by the Lord, and 
 become angels, the number of whom amounts to a fourth or fifth 
 part of the whole human race on earth. That every infant, where- 
 
•260 CONCEllNING HEAVEN AND HELL. 
 
 soever born, whetlicr within the church or out of it, "whether ol' 
 pious parents or of impious ones, is received by the Lord at death, 
 and is educated in heaven, and according to divine order is taught 
 and imbued with the aflections of good, and by them with the knowl- 
 edges of truth, and afterwards, as he is perfected in inteUigencc 
 and wisdom, is introduced into heaven, and becomes an angel, may 
 be seen above, n. 329 to 345 ; it may therefore be concluded what 
 a great multitude of angels of heaven have existed from the first 
 creation to the present time from infants alone. 
 
 417. How immense the heaven of the Lord is, may also be man- 
 ifest from this consideration, that all the planets visible to the eye 
 in our solar system are earths, and that besides these there are in- 
 numerable ones in the universe, and all full of inhabitants, which 
 have been treated of in a peculiar small Avork concerning them, 
 from which I shall adduce the following passage. " That there 
 are several earths, and men upon them, and thence spirits and an- 
 gels, is a thing very well known in the other life, for it is granted 
 to every one, who from the love of truth and thence of use desires 
 it, to discourse with spirits of other earths, and thereby to be con- 
 firmed concerning a plurality of worlds, and to be informed that 
 the human race is not only from one earth, but from innumerable 
 ones. I have discoursed with some spirits of our earth on that 
 subject, and it was said that any intelligent person may know, from 
 many things with which he is acquainted, that there are several 
 earths, and men upon them ; for it may be concluded from reason, 
 that such large masses as the planets are, some of which exceed 
 this earth in magnitude, are not empty masses, and created merely 
 to be conveyed and circulate round the sun, and to shine with their 
 scanty light for the benefit of one earth, but that their use must of 
 necessity be of a distinguished kind. He who believes, as every 
 one ought to believe, that the Divine has created tlie universe for 
 no other end than for the existence of the human race, and thence 
 of heaven, since the human race is the seminary of lieaven, must 
 of necessity believe, that wheresoever there is any earth, there 
 must also be men. That the planets, which are visible before our 
 eyes, because within the boundaries of the world of this sun, are 
 earths, may be manifestly known from this consideration, that they 
 are bodies of earthly matter, because they reflect the sun's light, 
 and, when viewed through telescopes- do not appear as stars spark- 
 
CONCERNING Hr.AVKN AND HEl.L. 257 
 
 imsr by virtue of flame, but as earths with varie<ratecl oliscurify ; 
 also from tliis consideration, tliat tbey, in like manner as our eartli, 
 arc carried round the sun, and nuiUe their progress in the \vav of 
 the zodiack, and hence have years, and seasons of the year, which 
 are spring, summer, autumn, and winter; inhke manner that ihev 
 liavc a rotation round their own axis, siHidar to tliat of our earth, 
 and hence make days, and times of the day, viz. morning, mid-(hiv. 
 evening, and night ; and moreover that some of them have moons, 
 which are called sateUites, whicli revolve around their orb at stat- 
 ed times, as the moon around ours ; and that the j)lanct Saturn, 
 because he is at the greatest distance from the sun, has likewise a 
 large luminous belt, which gives much light, althougii reflected, to 
 that earth. What person, who is acquainted w^ith these circum- 
 stances, and who thinks from rationality, can suppose that these 
 are emjjty bodies ? Moreover I have discoursed with spirits on the 
 credibility, that in the universe there arc more earths than one, by 
 reason that the starry heaven is so immense, containing- so many 
 numberless stars, each of which in its place, or in its world, is a 
 *un, resembling our sun, but of various magnitudes : he who lakes 
 the subject into serious consideration, must be forced to conclude, 
 that such an immense whole must of necessity be a medium which 
 has respect to an end which is tlie ultimate end of creation, or a 
 heavenly kingdom, in which the Divine may dwell with angels and 
 jnen. For the visible universe, or the heaven enlightened by so 
 many numberless stars, which are so many suns, is only a medium 
 tor the existence of earths, and of men upon them, who are to form 
 a heavenly kingdom. From these considerations a rational nian 
 cannot but be convinced, that so immense a medium, created for 
 so large an end, was not made for the human race of only one 
 earth ; for what would this be in regard to the Divine, which is 
 infinite, and to which thousands, yea, myriads of earths, and all 
 full of inhabitants, would be of little account, and scarce any thing ? 
 There are spirits, whose only study it is to acquire to themselves 
 knowledges, because they are delighted with knowledges alone, on 
 which account it is allowed them to wander about, and even to pass 
 out of the world of this sun into other systems, and to j)rocure to 
 themselves knowledges, 'I'hey have declared, that there arc not 
 only earths with men upon them in this solar world, but also out 
 of it, in the starry heaven, to an immenee number: these .spirits 
 
'ZoU coxcr.niMNG heaven and hell. 
 
 are from the planet Mercury. A calculation has been made, that 
 if there were a million of earths, and on every earth men to the 
 amount of three hundred millions, and two hundred generations 
 within six thousand years, and a space of three cubic ells were al- 
 lowed to every man or spirit, the number of so many men or spir- 
 its collected into one sum would not fill the space of this earth, 
 and scarce more than the space of one satellite revolving round the 
 planets, which would be a space in the universe so small as to be 
 almost invisible, since a satellite scarcely appears to the naked eye : 
 but what is this for the Creator of the universe, to whom, as being 
 infinite, the whole universe, though filled, would seem insufficient? 
 I have discoursed with the angels on this subject, who have said 
 that they entertain a similar idea concerning the fewness of the 
 human race in respect to the infinity of the Creator, but that still 
 they do not think from spaces, but from states, and that, according 
 to their idea, earths to the amount of as many myriads as the 
 thought is capable of conceiving, would still be nothing at all in 
 respect to the Lord." Concerning the earths in the universe, with 
 their inhabitants, and the spirits and angels who come from them, 
 sec the above-mentioned little work, the contents of which have 
 been revealed and shown to me, to the intent that it may be known, 
 that the heaven of the Lord is immense, and that it is wholly from 
 the human race ; also that our Lord is every where acknowledged 
 as the God of heaven and eartlu 
 
 418. That the heaven of the Lord is immense, may also be man- 
 ifest from this consideration, that heaven in the whole complex re- 
 sembles one man, and likewise corresponds to all and singular the 
 things appertaining to man, and that this correspondence cannot 
 in any wise be filled, inasmuch as it is not only a correspondence 
 with singular the members, organs, and viscera of the body in gen- 
 eral, but also, in particular and singular, with all and siaigular the 
 little viscera and little organs which are within the former, yea with 
 singular the vessels and fibres ; and not only with them, hut also 
 with the orcranical substances which interiorly receive th;» influx of 
 heaven, whence man has interior activities serviceable to the ope- 
 rations of his mind [rt«?/«tfs;] for whatsoever exists interiorly in 
 man, exists in forms, which are substances, for what does not exist 
 in substances as its subjects is nothing. There is a correspondence 
 ^f all these things with heaven, as may he manifest from the article 
 
CONCEUNINC HEAVEN AND HELL. ^IV.) 
 
 treating of tlic correspondence of all thin<;s of heaven with allthinj^s 
 of man, n. 87 to 10,1: this correspondence cannot in any wise b<; 
 filled ; the more numerous the angelic consociations are which cor- 
 respond to one meinlior, so much the more perfect heaven hccomes ; 
 for all perfection in the heavens increases according: to nuirdiers ; 
 the reason is, because in the heavens all regard one end, and all 
 unanimously look at that end : this end is the general-good, and 
 wluni this good prevails, each derives good from it, and from the 
 goods of each, good is derived to heaven in general : this eftect has 
 place because the Lord turns all in heaven to Himself [see above, 
 n. im,] and by so doing makes them to be one in Himself. That 
 the unanimity and concord of several, especially when grounded 
 in such an origin, and lield in such a bond, produces perfection, 
 must be clearly seen by every one whose reason is iu any degree 
 of illustration. 
 
 419. It has also been given me to see the extent of the heaven 
 Avhich is inhabited, and likewise of what is not inhabited, and I saw 
 that the extent of heaven not inhabited was so great, as to be inca- 
 pable of being filled to eternity, even supposing several myriads of 
 earths to be given, and as many inhabitants in each earth as there 
 are in ours ; on which subject also see the small Work concerning 
 the Earths in the Universe, n. 1G8. 
 
 420. That heaven is not immense, but of small extent, is an 
 opinion grounded in some passages in the Word understood accord- 
 ing to the sense of the letter, as from those where it is said, that 
 Mone are received into heaven but the poor ; also none but the 
 olect, and only those who arc within the church, and not those who 
 are out of it ; also those only for whom the Lord intercedes ; like- 
 wise that heaven is closed when it is filled, and that this time is 
 predetermined : but they who entertain such notions, are not aware 
 that heaven is never closed, and that there is not any time prede- 
 termined for its closing, nor any definite multitude to be admitted ; 
 aiid that they are called the elect who are in the life of good and 
 of truth ;* and that they are called poor who are not in the knowl- 
 
 ' That they arc the elect who are in the lift; of good and truth, n. 3755, 3900 
 That there is not any election and reception into heaven from mercy, as is gener- 
 ally understood, but according to life, n. 5057, 5008. That immediate mercy of 
 t!ie Lord is not given, but mcH.iate. that i?. to those who live according to Hi? 
 
;i60 C.'OXCERMNG lUiAVKX ANT* Iir.I.I., 
 
 edges of good and truth, and still desire theui, in consequence ot 
 ivliich desire they are likewise called hungry.* They who have 
 conceived an opinion concerning the small extent of heaven, in 
 consequence of not understanding the Word, ignorantly conceive 
 also that heaven is in one place where there is a general assembly 
 of all, when yet heaven consists of innumerable societies [see above, 
 11, 41 to 50] : they entertain likewise a notion, that heaven is grant- 
 ed to every one from immediate mercy, and thus that all depends 
 upon admission and reception from favour ; neither do they under- 
 stand that the Lord, from mercy, leads every one who receives 
 Him, and that he receives Him who lives according to the laws of 
 divine order, which are the precepts of love and of faith, and that 
 to be thus led by the I^ord, from infancy to the last period of life 
 in the world, and afterwards to eternity, is what is understood by 
 mercy. Be it known, therefore, that every man is born for heav- 
 en, and that he is received who receives heaven in himself during 
 his abode in the world, and he is excluded who does not receive. 
 
 precepts, whom from a principle of mercy He leads continually in the world 
 and afterwards to eternity, n. 10G59, 8700. 
 
 * That by the poor, in the Word, are understood those who are spiritually 
 poor, that is, who arc in ignorance of truth, and still desire to be instructed, n. 
 9'209, 9253, 10227. That they are said to hunger and thirst, which is to desire 
 the knowledges of good and of truth, hv whinh there is introduction into the 
 church and heaven, n. 495S, 10227. 
 
or Tin: 
 
 wc2;i'j' c's £s;:sBm 
 
 AND OF THE 
 
 STATE OF MAN AFTER DEATH. 
 
 What the World of Spirits is. 
 
 421. The world of spirits is not heaven, neither is it hell, but it 
 IS a middle place or state between both ; for thither man first comes 
 after death, and then, after a stated time, according to his life in 
 the world, is either elevated into heaven, or cast into hell. 
 
 422. The world of spirits is a middle place between heaven and 
 hell, and likewise it is a middle state of man after death: that it is 
 a middle place, was made evident to me from this circumstance, 
 that the hells are beneath, and the heavens above; and that it is a 
 middle state, from this circumstance, that man, so long as he is 
 there, is not yet in heaven, neither is he in hell. The state of 
 heaven with man is the conjunction of good and of truth with him, 
 and the state of hell is the conjunction of what is evil and false 
 with him ; when good is conjoined to truth with a man-spirit, then 
 he comes into heaven, because, as was said, that conjunction is 
 heaven with him ; hut when with a man-spirit what is evil is con- 
 joined with what is false, then he comes into hell, because that con- 
 junction is hell with him : this conjunction is effected in the world 
 of spirits, since man is- then in a middle state. It is the same thing 
 whether Ave speak of the conjunction of understanding and will, or 
 of the conjunction of truth and good. 
 
 42.3. Something shall here be j)reniiscd concerning the conjunc- 
 tion of understanding and will, and of its similarity with the con- 
 junction of good and truth, inasnuich as that conjunction is effected 
 in the world of spirits. IMan has understanding and has will, the 
 understanding being receptive of truths, and being formed from 
 34 
 
Z&i CONCERNING HEAVEN AND ItELL. 
 
 them, and the will being receptive of good, and being formed from 
 them ; wherefore whatsoever a man understands and thence thinks, 
 this he calls truth, and whatsoever a man wills and thence thinks, 
 this he calls gootl. Man is capable of thinking from understand- 
 ing, and of thence apperceiving what is true, and likewise what is 
 good ; nevertheless he does not think it from the will, unless he 
 wills it and does it ; when he wills it, and from willing does it, then 
 it is both in the understanding and in the will, consequently in the 
 man ; for understanding alone does not make a man, neither does 
 will alone, but understanding and will together, wherefore what is 
 in both, this is in man, and is appropriated to him; what is only 
 in the understanding, this indeed is at [apud] man, but not in him, 
 being only a thing of his memory, and a thing of science in the 
 memory, of which he can think when he is not in himself, but out 
 of himself with others, thus of which he can speak and reason, and 
 according to which also he can make a jDretence of affection and 
 gestures. 
 
 424. The capacity which man has of thinking from the under- 
 standing and not at the same time from the will, was provided for 
 this end, viz. that he might be capable of being reformed, for man 
 is reformed by truths, and truths, as was said, are of the under- 
 standing : for man is born into every evil as to the will, and hence 
 of himself he does hot will good to any one but to himself alone, 
 and he who wills good to himself alone, is delighted with the evil? 
 which are done to others, especially for the sake of himself ; for he 
 is willing to amass to himself the goods of all others, whether they 
 be honours or riches, and in proportion as he can do this, he is 
 sensible in himself of gladness. In order that this will may be 
 amended and reformed, man is gifted with a capacity of under- 
 standing truths, and of subduing by them the affections of evil, 
 which spring from the will : hence it is, that man is capable of 
 thinking truths from the understanding, and likewise of speaking 
 them, and of doing them, nevertheless he cannot think them from 
 the will, until he be of such a quality as to will them and do them 
 from himself, that is, from the heart ; when man is of such a qual- 
 ity, then the things which he thinks from the understanding make 
 a part of his faith, and the things which he thinks from the will 
 belong to his love, wherefore in such case faith and love, like un- 
 derstanding and will, conjoin themselves with him. 
 
CONCERNING HEAVEN AND HELL. 2G3 
 
 425. In proportiuii tlHTct'orc as tnitlis, which are of the uiuler- 
 stnndiiirf, arc conjoiiHMl to iroods, wliich arc of the will, thus in 
 proportion as man wills truths and thence docs them, in the same 
 proportion he has heaven in himself, since, as was said above, the 
 conjunction of <;ood and truth is heaven ; hut in proportion as 
 falscs, which arc of tjjc understanding, are conjoined to evils, which 
 are of tlie will, in the same proportion man has hell in himself, be^* 
 cause the conjunction of what is false and of what is evil is hell ; 
 but in proportion as truths, which arc of the understanding, are not 
 conjoined to goods, which are of the will, in the same proportion 
 man is in a middle state. Almost every man at this day is in such 
 a state, that he is acquainted with truths, and from science, and 
 likewise from intellect, thinks them, and cither docs much of them, 
 or little of them, or nothing of them, or acts against them from the 
 love of evil and the faith of what is false thence derived ; therefore 
 to the intent that he may be a subject either of heaven or hell, he 
 is first after death brought into the world of spirits, and in that world 
 is effected the conjunction of good and truth with those who are to 
 be elevated into heaven, and the conjunction of evil and the false 
 with those who are to be cast into hell. For it is not allowed any 
 one, either in heaven or in hell, to have a divided mind, viz. to un- 
 derstand one thing and to will another, but what he wills, this he 
 must understand, and what he understands, this he must will : 
 wherefore in heaven he who wills good must understand truth, and 
 in hell he who wills evil must understand what is false ; therefore 
 with the good falses are there removed, and truths are given suit- 
 able and conformable to their good, and with the evil truths are 
 there removed, and falscs are given suitable and conformable to 
 their evil. From these considerations it is evident what the world 
 of spirits is. 
 
 426. In the world of spirits there is a large number, because in 
 that world is the first assembly of all, and all are there explored and 
 prepared : the term of their duration in that world is not fixed ; 
 some only enter it, and are presently taken away into heaven, or 
 cast down into hell ; some remain there only for some weeks ; 
 some for several years, but not beyond thirty : the varieties of du- 
 ration exist from the correspondence and non-correspondence of 
 the interiors and exteriors appertaining to the man. But in what 
 manner man in that world is brought from one state into another, 
 ond is prepared, will be shown in what follows. 
 
264 CONCERNING HEAVEN AND HELL. 
 
 427. Men after decease, as soon as they come into the world of 
 spirits, are carefully distinguished by the Lord ; the evil are imme- 
 diately bound to the infernal society in which they were in the 
 world as to their ruling love, and tlie good are immediately boulid 
 to the heavenly society in which they were in the world as to love, 
 charity, and faith. But although they are thus distinguished, still 
 they who have been friends and acquainted with each other in the 
 life of the body, meet together in that world, and converse one 
 amongst another, when they desire it, especially wives and hus- 
 bands, and likewise brothers and sisters : I have seen a father dis- 
 coursing with six sons whom he recognized, and several others with 
 their relations and friends ; but inasmuch as they were of diverse 
 minds in consequence of their life in the world, after a short time 
 they were disjoined. But they who come into heaven from the 
 world of spirits, and they who come into hell, afterwards no longer 
 see each other, nor know each other, unless they are of similar 
 minds from similar loves : the reason why they see each other in 
 the world of spirits, and not in heaven and hell, is, because they 
 who are in the world of spirits are brought into similar states with 
 those which they had in the life of the body, being led from one 
 into another ; but afterwards all are reduced to a constant state 
 similar to the state of their ruling love, in which one knows another 
 only from similitude of love ; for, as was shown above, n. 41 to 50, 
 similitude conjoins, and dissimilitude disjoins. 
 
 428. The world of spirits, as it is a middle state between heaven 
 and hell with man, so likewise is it a middle place ; beneath are 
 the hells, and above are the heavens. All the hells are closed to- 
 wards that world, being open only through holes and clefts, and 
 through wide gaps, which are guarded, to prevent anyone coming 
 out except by permission, which also is granted on certain urgent 
 occasions, of whicliwe shall speak presently : heaven is also fenced 
 in all directions, nor does there appear a passage to any heav- 
 enly society, except by a narrow way, tl»e entrance of whicli is also 
 guarded : those outlets and these inlets are what in the Word are 
 called the gates and doors of hell and of heaven. 
 
 429. The world of spirits appears as a valley between mountains 
 and rocks, here and there sinking and rising. The gates and doors 
 to the heavenly societies do not appear, only to those who are pre- 
 pared for heaven, nor are they found by others; to every society 
 
CONCERNING HEAVKN AND HELL. 265 
 
 iliere isone entrnnce from tlm woiM of spirits, after which there 
 IS one wav, but whicli in tlic ascent liraiu-hos into several. Neither 
 do tlie gates and doors to tlie liells a|>|)ear, oxee|)t to tliose wlin arc 
 about to be let in, to whom they are then opened, and when thej 
 are opened, there appear dusky and as it were sooty caverns, tend- 
 ing obliquely downwards to the deep, where again there are sev- 
 eral doors : through those caverns exhale nauseous and fetid 
 stenches, which good spirits shun, because tiiey hold them in aver- 
 sion, but which evil spirits appetite, because they are delightsome 
 to them ; for as every one in the world has been delighted with 
 his own evil, so after death he is delighted with the stench to 
 which his evil corresponds : in this respect the wicked may be 
 compared with rapacious birds and beasts, as with raven?, wolves, 
 and swine, which, in consequence of the smell which they perceive, 
 tly and run to carrion and dunghills. I heard a certain spirit deep- 
 ly bemoaning himself, as from internal torture, on being struck 
 with fragrant effluvia from heaven ; and afterwards rendered trau- 
 <juil and glad by the effluvia issuing from hell. 
 
 430. There are also with every man two gates, one of which 
 opens towards hell, and to the evils and falses thence issuing, the 
 other opens towards heaven, and to the goods and truths thence 
 issuing ; the gate of hell is open to those who are in evil and thence 
 in what is false, whilst only something of light from heaven flows- 
 in through clefts from above, by which influx the man is enabled 
 to think, to reason, and to speak ; but the gate of heaven is open 
 to those who are in good and thence in truth : for there are two 
 ways which lead to the rational mind of man, a superior or inter- 
 nal way, through which good and truth from the Lord enters, and 
 an inferior or external way, through which what is evil and false 
 enters from hell beneath ; the rational mind itself is in the midst to 
 which the ways tend ; hence in proportion as light from heaven is 
 admitted, in the same proportion man is rational, but in proportion 
 as it is not admitted, in the same proportion he is not rational, 
 howsoever he may appear to himself to be so. These observations 
 are made, to the intent that it may be known what is the nature 
 and quality of man's correspondence with heaven and with hell: 
 his rational mind, M'hilst it is forming, corresponds to the world of 
 spirits ; the things which are above it correspond to -heaven, and 
 those beneath it to hell •, the things whieh arc above it are opened, 
 
'26li CONCERMNU HEAVEN AND HELL. 
 
 and the things which arc beneath it are closed in regard to tlie in" 
 Hiix of what is evil and false, with those who are preparing for 
 heaven ; but the things which are beneath it are opened, and the 
 things which are above it are closed in regard to the influx of what 
 is good and true, with those who are preparing for hell ; hence the 
 latter cannot look otherwise than beneath themselves, that is, to 
 hell, and the former cannot look otherwise than above themselves, 
 that is, to heaven : to look above themselves is to look to the Lord, 
 because lie is the common centre, to which all things of heaven 
 look, but to look beneath themselves is to look backwards from the 
 Lord to the opposite centre, to which all things of hell look and 
 verge [see above, n. 123 and 124.] 
 
 431. They who are in the Avorld of spirits are understood in the 
 preceding pages by spirits, where they are named, and by angels 
 those who are in heaven. 
 
 That every 3Ian is a Spirit as to his Interiors. 
 
 432. It must occur to every one, who weighs the subject aright, 
 that the body does not think, because it is material, but that the 
 soul thinks, because it is spiritual: the soul of man, on the immor- 
 tality of which so much has been written, is his spirit, for this is 
 immortal as to all things appertaining to it ; this also is what 
 thinks in the body, for it is spiritual, and what is spiritual receives 
 what is spiritual, and lives spiritually, which consists in thinking 
 and willing: all the rational life, therefore, which appears in the 
 body, belongs to the soul, and nothing of it to the body ; for the 
 body, as was said above, is material, and what is material which is 
 proper to the body, is added, and almost as it were adjoined, to the 
 spirit, to the intent that the spirit of man may live and perform 
 uses in the natural world, all things of which world are material, 
 and in themselves void of life ; and since what is material does not 
 live, but only what is spiritual, it may be manifest, that whatsoever 
 lives with man is his spirit, and that the body only serves it alto- 
 gether as what is instrumental is subservient to a moving living 
 force : it is said indeed concerning an instrument that it acts, 
 moves, or strikes, but to believe that this is of the instrument, and 
 not of him who acts, moves, or strikes by it, is a fallacy. 
 
CONCERNINU IIFAVEN AND HELl,. 207 
 
 433. Iimsmuch ns every tliinjr which hves in the hotly, and from 
 life acts and feels, is solely of the spirit, and nothin<^ of tlie hody, 
 It follows that the spirit is the man himself, or, what is the same 
 tliinij, that man, viewed in himself, is a spirit, and likewise in a 
 similar form, for whatsoever lives and has sensation in man is of 
 iiis spirit, and every thini^ in man, Irom the head to the sole of his 
 leet, lives and has sensation ; hence it is, that when the hody is 
 separated from its spirit, which is called dying, man remains still 
 a man, ami lives. I have heard from heaven, that some at their 
 death, when they are laid in a coffin, before they are resnscitated, 
 thiiik even in their cold body, nor do they know any other but that 
 ihey still live, yet with this difference, that they cannot move a 
 sinjjic particle of matter which is proper to the body. 
 
 434. Man cannot think and will, unless there be a subject, which 
 is a substance, from which and in which he may think and will ; 
 what is supposed to exist without a substantial subject is nothing : 
 this may be known from this consideration, that man cannot sec 
 without an organ which is the subject of his sight, nor hear without 
 an organ which is the subject of his hearing, sight and hearing 
 being nothing, and not possible to be given, without those organs; 
 so likewise thought, which is internal sight, and apperception, 
 which is iiiternal hearing, could not exist at all, unless they were 
 in substances and from them, which substances are organical forms, 
 which are subjects : from these considerations it may be manifest, 
 that the spirit of man is equally in a form, and that it is in the 
 human form, and that it alike enjoys sensories and senses when it 
 is separated from the body as when it was in the body, and that the 
 all of the life of the eye, and the all of the life of the ear, in a word, 
 the all of the life of sense which man has, is not of his body, but of 
 his spirit in those sensories, and in their most singular pafts ; 
 hence it is that spirits see, hear, and feel, alike as men do, but, 
 after separation from the body, not in the natural world, but in the 
 spiritual : the natural sensation which the spirit had when it was 
 in the body, was by the matter with which it Avas connected, never- 
 theless it then had spiritual sensation at the same time, by thinking 
 and willing. 
 
 435. These observations are made for the purpose of convincing 
 the rational man, that man, viewed in himself, is a spirit, and that 
 • ho corporeal principle annexed to him, for the sake of performing 
 
26S CONCERiXIiNG ilEAVEN AND HELL. 
 
 functions in the natural and material world, is not a man, but only 
 an instrument for the use of his spirit. Nevertheless confirmations 
 grounded in experience have the advantage, inasmuch as the gen- 
 erality are not capable of comprehending the deductions of reason, 
 and those deductions, with those who have confirmed themselves 
 in contrary persuasions, are turned into matters of doubt by reas- 
 onings derived from the fallacies of the senses. They who have 
 confirmed themselves in contrary persuasions, are wont to think, 
 that beasts live and have similar sensations, and thus that they like- 
 wise have a spiritual principle like to what man possesses, and yet 
 that principle dies with the body : but the spiritual of beasts is not 
 of the same quality with the spiritual of man ; for man has an in- 
 most, which beasts have not, into which the Divine flows-in, and 
 elevates [man] to Himself, and by it conjoins [man] to Himself, 
 whence man, in addition to the faculties enjoyed by beasts, is ca- 
 pable of thinking about God, and about the divine things relating 
 to heaven and the church, and of loving God from them and in 
 them, and thus of being conjoined to Him, and what is capable of 
 being conjoined to the Divine, cannot be dissipated, but what is 
 not capable of being conjoined to the Divine, this is dissipated : 
 the inmost, which man has in addition to what is possessed by a 
 beast, was treated of above n. 39, and the reason why it is here 
 again mentioned is, because it is of importance to dissipate the fal- 
 lacies thence conceived which prevail with the generality, who, by- 
 reason of a defect of sciences, and a want of opening the under- 
 standing, are not capable of forming rational conclusions on these 
 subjects : the words alluded to are these : " It is allowed to relate 
 a certain arcanum concerning the angels of the three heavens, 
 which has not heretofore come into the mind of any one, because 
 he has not understood degrees, viz. that with every angel, and like- 
 wise wilh every man, there is an inmost or supreme degree, or an 
 inmost or supreme somewhat, into which the Divine of the Lord 
 first or proximately flows-in, and from which it arranges all other 
 interior things, which succeed according to the degrees of order 
 with the angel or man : this inmost or supreme may be called the 
 entrance of the Lord to an angel and to a man, also His veriest 
 [or most essential] dwelling-place with them : by virtue of this in- 
 most or supreme, man is man, and is distinguished from the brute 
 animals, for these latter have it not : hence it is that man, other- 
 
CONCEIININO HEAVEN AM) HELL. QOO 
 
 Wis<.' tlian tlie aninials, is capable of l)ciiig elevated, as to all the 
 interiors ol'liis mind [mens,] luid of liia mind [animus,] by the Lord 
 to Himself, of believing; iii llim, of being allectt-d witli love to 
 Him, and tliiis of seeing Him, and of receiving intelligence and 
 wisdom, and of discoursing from reason; hence also it is that he 
 lives to eternity. But Hhat arrangement and provisions are made 
 by the Lord in that inmost, is not made nmnifost by influx to the 
 perception of any angel, because it is above his thought and exceeds 
 his wisdom." 
 
 ■l;}(). That man is a spirit as to his interiors, has been given me 
 to kr)Ow by much experience, wiiich, if it were to be all adduced, 
 would fill many pages: I have discoursed with .sjjirits as a spirit, 
 and I have discoursed with them as a man in the body ; and when 
 I discoursed with them as a spirit, they knew no other than that I 
 myself was a spirit, and likewise in a human form as they were ; 
 thus my interiors appeared before them, since, when I discoursed 
 with them as a spirit, my material body did not appear. 
 
 437. That man is a spirit as to his interiors, may be manifest 
 from this consideration, that after the separation of the body, which 
 takes place at death, still man lives afterwards as before : for m\ 
 confirmation on this subject, it has been given me to discourse with 
 almost all whom I have ever known in the life of their body, with 
 some for hours, with some lor weeks and months, and with some 
 for years, and this principally to the intent that I might be con- 
 firmed as to the fact, and that I might testify it. 
 
 438. To the above observations it is allowed to add, that everv 
 man^ even whilst he lives in the body, is, as to his spirit, in society 
 with spirits, although he is ignorant of it, a good man being by [or 
 through] them in an angelic society, and an evil man in an infernal 
 society ; and that after death he comes also into the same society ; 
 this has been frequently told and shown to those who after death 
 have come amongst spirits. The man indeed does not appear in 
 that society as a spirit, when he lives in the world by reason that 
 he then thinks naturally ; but they who think abstractedly from 
 the body, inasmucii as they are then in the spirit, occasionally ap- 
 pear in their own society, and when they appear, they are easily 
 distinguished from the spirits who are there, for they walk about 
 like persons in a state of meditarion, tliey are silent, nor do they 
 
 3.^. 
 
^?1ft CONCERNING HEAVEN AND HELL. 
 
 look at others, being as if they did not see them, and as soon as 
 any spirit accosts them, they vanish. 
 
 439. For the sake of illustrating the fact of man's being a spirit 
 as to his interiors, I am disposed to relate some experimental cases 
 of the manner in which man is withdrawn from the body, and is 
 taken away by the spirit to another place. 
 
 440. As to what concerns the first |K>int, viz. being withdrawn 
 from the body, the case is this : man is brought into a certain state, 
 which is a middle state between sleep and waking, and when he is 
 in this state he cannot know any other than that he is altogether 
 awake, all his senses being awake as in the highest wakefulness of 
 the body, both the sigbt and hearing, and, what is wonderful, the 
 touch, which, on this occasion, is more exquisite than it is ])ossible 
 to be in the wakefulness of the body : in this state also spirits and 
 angels are seen altogether to the life, they are likewise heard, and, 
 Avhat is wonderful, touched, and in this case scarcely any thing of 
 the body intervenes : this is the state which is called being ivith- 
 drawn from the body, and of which it is said by one who experienc- 
 ed it, that he knew not whether he toas in the body or out of the body. 
 Into this state I have been lei only three or four times, that I might 
 just know what was its quality, and at the same time that spirits 
 and angels enjoy every sense, as does man also as to his spirit when 
 he is withdrawn from the body. 
 
 441. As to what concerns the other point, viz. the being carried 
 away by the spirit to another place, it has been shown me by living 
 experience what it is, and in what manner it is effected, but this 
 only two or three times ; one single experience I am disposed to 
 adduce. Walking through the streets of a city and through fields, 
 and on this occasion being engaged also in discourse with spirits, 
 I knew no other than that I was thus awake with my eyes open as 
 at other times, thus walking without error, and in the mean time I 
 was in vision, seeing groves, rivers, palaces, houses, men, and sev- 
 eral other objects ; but after I had thus walked for some hours, 
 suddenly I was in bodily vision, and observed that I was in another 
 place, at which being greatly astonished, I perceived that I had 
 been in a state similar to that of those of m horn it is said, that they 
 •were translated by the qjirit into another place ; for, during the pro- 
 cess, the way is not attended to, though it be of several miles, 
 neither is time reflected on, whether it be of several hours or days^, 
 
CON'CERMNO HEAVEN AND HELL. 271 
 
 tii-ither IS any fatigue perceived; on such occasions hIso tlic man 
 is directed throu<jh ways wliich he himself is ignorant of, without 
 error, till he reaches the place of his destination. 
 
 442. But these two states of man, which are his states when he 
 is in his interiors, or, wfiat is the same thing-, when he is in the 
 spirit, are extraordinary, and were shown to me merely for the 
 purpose that I might know of what nature they are, because they 
 are known witliin the church; but to discourse with spirits, and to 
 be with tliein as one of them, has been granted me even in full 
 wakefulness of the body, and this now during many years. 
 
 443. That man is a spirit as to his interiors, may be further con- 
 firmed from what was said and shown above, n. 311 to 317, where 
 the subject treated of was concerning heaven and hell being from 
 the human race. 
 
 444. Ky man being a spirit as to his interiors, is understood, as 
 to those things which are of his thought and will, inasmuch as these 
 are the interiors themselves, which make man to be man, and sucli 
 « man as he is as to those. 
 
 Concerning the Resuscitation of Man from the Dead, 
 AND his Entrance into Life Eternal. 
 ff 
 445. When the body is no longer capable of performing its func- 
 tions in the natural world, corresponding to the thoughts and affec- 
 tions of its spirit, which thoughts and affections it derives from the 
 spiritual world, then man is said to die : this effect has place when 
 the respiratory motions of the lungs and the systolic motions of 
 the heart cease ; nevertheless the man does not die, but is only 
 separated from the corporeal part, which was of use to him in the 
 world ; for the man himself lives : it is said that the man himself 
 lives, because man is not man by virtue of the body, but by vir- 
 tue of the spirit, inasmuch as the spirit is what thinks in man, and 
 thought with affection makes man. Hence it is evident that man, 
 when he dies, only passes from one world into another. It is from 
 this ground that death, in the Word, in its internal sense, signifies 
 resurrection, and continuation of life.* 
 
 * That death, in the Word, signifies resurrection, since, when man dies, hi« 
 life is stUl continued, n. 3498, 3505, 4618, 4621. 6036, 6922 
 
ifZ tONCEUNlNG JILAVEN AM> HELL- 
 
 41G. The inmost coHiiminicalion of the spirit is with respiration 
 and with the motion of tlie heart, his thought communicating with 
 respiration, and the affection which is of love witii the heart;* 
 wherefore when those two motions cease in the body, separation 
 instantly takes place : those two motions, viz. the respiratory mo- 
 tion of the lungs and the systohc motion of the heart, are the very 
 bonds on the breaking of which the spirit is left to itself, and the 
 body, being then without the life of its spirit, grows cold and putri- 
 fies. The reason why the inmost communication of the spirit of 
 man is with respiration and with the heart, is, because all the vital 
 motions thence depend, not only in general, but likewise in every 
 part.t 
 
 447. The spirit of man after separation remains for some short 
 time in the body, but no longer than till the total cessation of the 
 motion of the heart, which takes place with variety, according to 
 the state of the distemper of which a man dies, for the motion of 
 the heart in some cases continues a long time, and in others not so 
 long : as soon as this motion ceases, the man is resuscitated ; but 
 this is effected by the Lord alone : by resuscitation is meant the 
 drawing forth of the spirit of man from the body, and introduction 
 into the spiritual world, which is commonly called resurrection. 
 The reason why the spirit of man is not separated from the body 
 until the motion of the heart has ceased, is, because the heart Cor- 
 responds to the affection wliich is of love, which is the very life of 
 man, for from love every one derives vital heat ri' wherefore so long 
 as this conjunction continues, so long there is correspondence, and 
 hence the life of the spirit in the body. 
 
 * That the heart corresponds to the will, thus likewise to the affection vvliicli 
 is of love, and that the respiration of the lunns corresponds to undorslanding, 
 thus to thought, n. 38SS. That heart, in the Word, hence signifies the will and 
 love, n 7542, 90-50, 10336. And that soul signifies understanding, faith, and 
 truth, hence from the soul and from the heart signifies from the understanding, 
 faith, and truth, and from the will, the love, and good, n. 2930, 9050. Concern- 
 ing the correspondence of the heart and lungs with the Grand Man or heaven, 
 n. 3883 to 3896. 
 
 t That the pulse of the heart and the respiration of the lungs prevail in tin 
 body throughout, and flow-in mutually into every part, n. 3887, 388l>, 3890. 
 
 t That love is the esse of the life of man, n. 5002. That love is spiritual Iiea!, 
 and thence the very vital principle itself of man, n. 1569, 2M('>, 3338, 4900,7061 
 to 7086, 995-1, 10740. That affection is the continuous principle of love, n. 393i= 
 
CONCEnNING HEAVEN AM> lir.lA. ^73 
 
 448. In what manner resuscitation is effected, has not only been 
 lold to me, but has also been shown by living experience: 1 myseU 
 was the subject of that experience, to the intent that I might be 
 fully acc|uainted with the nature of it. 
 
 440. 1 was brought into a state of inseiisibiiity as to liio bodily 
 senses, thus almost into the state of dying persons, whilst yet the 
 interior life with thouirht reuiaiiied entire, so that I ]terceiv<'tl and 
 retained in memory the things which befel me, and which belal 
 those who are resuscitated from the dead : I perceived tJiat the re- 
 spiration of the body was almost taken away, whilst the interior 
 respiration, which is that of the spirit, remained, conjoined with a 
 gentle and tacit respiration of the body. On this occasion there 
 was first given communication as to the pulse of the heart with the 
 celestial kingdom, iuasnmch as that kingdom corresponds to the 
 heart with man ;* the angels from that kingdom were also seen, 
 some at a distance, and two near the head, at which they were 
 seated : hence all affection proper to myself was taken away, but 
 still there remained thought and perception ; I was in this state for 
 some hours : the spirits then who were around me removed them- 
 selves, supposing that I w as dead ; there was also a sensation of 
 aromatic odour, as of a dead body embalmed, for when the celestial 
 angels are present, what is cadaverous then excites a sensation as 
 of what is aromatic, and when this sensation is communicated to 
 spirits, they caimot approach ; thus likewise evil spirits are driven 
 away from the spirit of man, when he is first introduced into eter- 
 nal life. The angels who were seated at the head, were silent, 
 only communicating their tlioughts with mine, and when these arc 
 received, the angels know that the spirit of man is in such a state 
 that it can be brought forth from the body : the communication of 
 their thoughts was effected by looking into my face, for this is the 
 manner by which communications of the thoughts arc effected in 
 heaven. Inasmuch as thought and perception rcmaineil with me, 
 to the intent that I might know and remember in whnt manner re- 
 suscitation is ctlcctcd, I perceived that those angels first enquired 
 what my thought was, whether it was similar to that of those who 
 die, which is usually employed about eternal life, and expressed a 
 willingness to keep my mind in that thought : it was after>vard? 
 
 * That the heart corresponds to the Lords rclrstini kingdom, but llic liiiigy tc 
 His ppiritual kingdom, n 3G35, 3880. 3887 
 
'274 CONCERNING HEAVEN AND HELL. 
 
 said, that llie spirit of man is held in his last thought, in which he 
 was when the body expired, until he returns to the thoughts re* 
 suiting from his general or ruling affection in the world. It was 
 principally given to perceive, and likewise to be sensible, that there 
 was an attraction and as it were a plucking away of the interiors 
 of my mind, thus of my spirit, from the body, and it was said that 
 this was from the Lord ; and that hence is resurrection. 
 
 450. When the celestial angels are attendant on a resuscitated 
 person, they do not leave him, because they love every one, but 
 when the spirit is of such a quality that he can no longer remain 
 in consort with the celestial angels, he becomes desirous to depart 
 from them ; and when this is the case, angels from the Lord's spir- 
 itual kingdom attend, by whom is given to him the benefit of light, 
 for before he saw nothing, but only thought : it was shown likewise 
 in what manner this is effected : those angels seemed as it were to 
 unroll the coat of the eye towards the septum of the nose, that the 
 eye might be opened, and it might be given it to see ; the spirit 
 has no other apperception than that it is so done, but it is an ap- 
 pearance : when the coat of the eye seems to be unrolled, there 
 appears a kind of lucidity, but obscure, as when a man at first 
 awaking looks through the eye-lashes ; this obscure lucidity seemed 
 to me of a celestial colour, but 1 was afterwards told that this ef- 
 fect takes place with variety : the next sensation is that of some- 
 thing being unrolled softly from the face, and when this is done, 
 spiritual thought is induced; this unrolling from the face is also an 
 appearance, for by it is represented that the deceased comes from 
 natural thought into spiritual thought ; the angels are extremely 
 cautious lest any idea should come from the resuscitated person 
 but what savours of love : they then tell him that he is a spirit. 
 The spiritual angels, after the benefit of light has been given, per- 
 form for the new spirit all the offices which he can ever desire in 
 that state, and instruct him concerning the things of another life, 
 but in proportion as he can comprehend them : in case however he 
 is not of such a quality as to be willing to be instructed, the resus- 
 citated person then desires to depart from the company of those 
 angels ; nevertheless the angels do not leave him, but he dissociates 
 himself from them ; for the angels love every one, and desire noth- 
 ing more than to perform kind offices, to instruct, and to introduce 
 into heaven, their higbr;-t delight consisting in such things. WhcB 
 
CONCEIt.MNC IILAVLN AND HLLL. 275 
 
 llie spirit thus dissociates himself, he is received by good spirits, 
 and when he is in tlicir conipjiny, they also perform all kind olTiccu 
 towards him : but if his liie in the world had been surh that he 
 cannot remain in the company of the good, in this case likewise he 
 is desirous to remove from them, and this so long and so often, 
 until he associates himself with such as arc in perfect agreement 
 with the life he led in the world, and with these ho finds his life, 
 and then, what is wonderful, he leads a siuular life to what he led 
 in the world. 
 
 t-»l. IJut this bou-itmin<i of man's life after death does not cori- 
 rume longer than a few days ; but in what manner he is afterwards 
 led from one state into another, and at length either into heaven or 
 into hell, will be shown in what fcillows : this likewise it has been 
 given me to know by much e.\i)crience. 
 
 452. I have discoursed with some on the third day iifter their 
 decease, at which time those things were transacted which were 
 spoken of above, n. 440, 4.50 ; with three also who were known to 
 me in the world, to whom I related that their funerals were now 
 preparing for the purpose of burying their bodies ; I said " burying,'' 
 and on hearing it they were struck with a kind of astonishment, 
 saying that they themselves were alive, but that they might entomb 
 that which had served them in the world ; they afterwards wonder- 
 ed exceedingly, that, during their life in the body, they had not be- 
 lieved in such a life after death, and especially that within the 
 church this was the case with almost all. They Avho have not be- 
 lieved in the world that the soul has any life after the life of the 
 body, when they find that they are alive, are exceedingly ashamed ; 
 but they who have confirmed themselves in such unbelief, are con- 
 sociated with their like, and are separated from those who have 
 been in the faith ; for the most part they are bound to some infer- 
 nal society, because such also have denied a Divine, and have de- 
 spised the truths of the church ; for in proportion as any one con- 
 firms himself against the eternal life of his soul, in the same pro- 
 portion he also confirms himself against all things of heaven and 
 the church. 
 
'■i"<» COXCERNIiNG IIEAVKX AM> IIELI.. 
 
 'J'liAT Max after Death js ix the perfect Hlman Form. 
 
 453. That the form of the .spirit of man is the human form, or 
 that the spirit is a man even as to form, may be manifest from what 
 has been shown in several articles above, especially in those where 
 it was inculcated that every angel is in the perfect human form, n. 
 73 to 77 ; and that every man is a spirit as to his interiors, n. 433 
 to 444 ; and that angels in heaven are from the human race, n. 311 
 to 317- This may be discerned still more clearly from this con- 
 sideration, that man is a man by virtue of his spirit, and not by 
 virtue of his body ; and that the corporeal form is attached [or 
 added] to the spirit according to the form of the spirit, and not 
 contrariwise, for the spirit is clothed v/ith a body according to its 
 form ; wherefore the spirit of man acts into singular, yea, into the 
 most singular parts of the body, insomuch that the part which is 
 not acted upon by the spirit, or in which the spirit is not active, 
 does not live : that this is the case, may be known to every one 
 from this single circumstance, that thought and will act upon all 
 and singular the things of the body, thus that the body is altogether 
 at their disposal, in such a manner that every thing concurs, and 
 what does not concur, is not a part of the body, and is also cast 
 out as containing in it no life : thought and will are of the spirit of 
 man, and not of the body. The reason why the spirit does not 
 appear to man in a human form, after it is released from the body, 
 nor is seen in another man [whilst living,] is, because the organ of 
 the sight of the body, or its eye, so far as it sees in the world, is 
 niaterial, and wliat is material sees nothing but what is material, 
 whilst what is spiritual sees what is spiritual, wherefore when the 
 material of the eye is veiled, and deprived of its co-operation with 
 what is spiritual, then spirits appear in their form, which is human, 
 not only spirits who are in the spiritual world, but also the spirit 
 which is in another whilst he is yet in his body. 
 
 454. The reason why the form of the spirit is the human form, 
 is, because man as to his spirit was created to be a form of heaven, 
 for all things of heaven and of its order are collated into those 
 things which appertain to the mind of man ;* whence he has the 
 
 *^ That mim is tlic being into whom arc collated all things of divine order, and 
 that from creation he is divine order in form, n. 4219, 4220, 4223, 4523, 4524' 
 
CONCERNING HEAVEN AND HELL. 277 
 
 faculty of receiving intelligence and wisdom : whether wo speak of 
 the faculty of receiving intelligence and wisdom, or of the faculty 
 of receiving heaven, it is the same thing, as nmy he mRnifest from 
 what has been shown concerning the ligiit and hont of licaven, n. 
 12G to 110; concerning the form of heaven, n. 2U0 to 2i"2 ; con- 
 cerning the wisdom of the angels, n. 205 to 275 ; and in the article, 
 that heaven, as to its form, in the whole and in part, resembles a 
 man, n. 59 to 77; and this from the Divine Human of the Lord, 
 in which heaven and its form originate, n. 78 to 80. 
 
 455. What has been now said, the rational man is capable of 
 understanding, for he is capable of seeing from a connexion of 
 causes, and from truths in tlieir order ; but the man who is not ra- 
 tional does not understand those tilings, for which several causes 
 may be assigned ; the principal one is, that he is not willing to un- 
 derstand them, because they are contrary to his false persuasions, 
 which he has made his truths ; and he who on this account is not 
 willing to understand, has closed up the way of heaven as to his 
 rational principle, which nevertheless may still be opened, provided 
 the will does not resist [see above, n. 424.] That man can under- 
 3tand truths, and become rational, if he is only willing to become 
 so, has been shown me by much experience : evil spirits, who had 
 become irrational by denying in the world the Divine and the truths 
 of the church, and had confirmed themselves against those truths, 
 were frequently turned by a divine force to those who M'ere in the 
 light of truth, and on this occasion they comprehended all thing* 
 like the angels, and confessed them to be truths, and likewise that 
 they comprehended them all ; but as soon as they relapsed into 
 themselves, and were turned to the love proper to their will, they 
 comprehend nothing, and spoke in opposition to truth : I have also 
 heard some infernals saying, that they knew and perceived that 
 what they did was evil, and that what they thought was false, but 
 that they could not resist the delight of their love, thus their will, 
 and that this leads their thoughts to see evil as good, and what is 
 false as truth : hence it wa^: made evident, that they who were in 
 falses grounded in evil, were capable of understanding, conse- 
 quently of becoming rational, but that they were not willing ; and 
 
 5114, 5368, C013, 6057, GG05, G626, 9700, 1015G, 10172. That so far as man 
 liveth according to divine order, so far in the other life he appears as a man per- 
 fect and beautiful, n. 4839, 6605. 66%. 
 36 
 
278 CONCERNING HEAVEN AND HELL. 
 
 the reason -why they were not Willinn^ was, because they loved false* 
 in preference to truths, inasmuch as they agreed with the evils in 
 \\hich they Mere : to love and to will is the same thing, for what a 
 man wills, this he loves, and what he loves, this he wills. Since 
 such is the state of men, that they can understand truths if they 
 are only willing to understand, it has been granted me to confirm 
 the spiritual truths, which relate to heaven and the church, even by 
 rational considerations ; and this to the intent that the falses, which 
 with the generality have closed the rational principle, may by ra- 
 tional considerations be dispersed, and thus possibly the eye may 
 in some degree be opened ; for to confirm sjjiritual truths by things 
 rational, is allowed to all Vv^ho are in truths : who would ever un- 
 derstand the Word from the sense of its letter, unless he saw truths 
 contained therein from enlightened reason ? what but the want of 
 i^uch is the source of so many heresies, all derived from the same 
 Word ?* 
 
 456. That the spirit of man, when released from the body, is a 
 man, and in a similar form, has been evidenced to me by the daily 
 experience of several years, for I have seen, have heard, and have 
 discoursed with spirits a thousand times, even on this subject, that 
 men in the world do not believe it to be so, and that they who be- 
 lieve are reputed by the learned to be simple : the spirits were 
 grieved at heart to think that such ignorance still continues in the 
 world, and principally within the church ; but they said that it 
 originated chiefly with the learned, Avho have thought concerning 
 the soul from a corporeal sensual principle, from which they had 
 conceived no other idea respecting it than as of thinking alone, 
 which, when viewed without any subject in which and from which 
 it exists, is as a kind of volatile pure aether, which must of necessity 
 be dissipated on the death of the body ; but whereas the church, 
 
 * That we ought to begin with the truths of doctrine of the church, which are 
 derived from the Word, and first acknowledge those truths, and that afterwards 
 it is allowed to consult seientifics, n. G047. Thus that it is allowed those who 
 are in an affirmative principle concerning the truths gf faitii, to confirm them 
 rationally by seientifics, but it is not allowable for those who are in a negative 
 principle, n. S.KJB, lioHr, 47(;0, 6ti47. That it is according to divine order from 
 spiritual truths to enter rationally into seientifics, which arc natural truths, and 
 not from the latter into the former, because spiritual influx into natural things is 
 given, but not natural or physical influx into things spiritual, n. 3219, 5119, 
 5259, 5427, 5428, 5478, 6322,'i»110, 9111. 
 
COXCERNIXO HEAVEN AND HELL. 27^ 
 
 on tlie nuthority of the Word, believes in the immortality of the 
 soul, they wore c(un|ielled to ascribe to it .soinelhiiip^ vital, such ass 
 is that of th(ui<,Hil, but still not a sensitive principle such as man 
 has, until it is a^ain conjoined to the body : on this opinion is 
 founded the doctrine concerning resurrection, and the faith that 
 such conjunction will take place when the last judgment comes ; 
 hence it is that, when any one thinks about the soid from doctrine 
 and at the same time from hypothesis, he does not conceive it to be 
 a spirit, and that that spirit is in a human form : add to this, that 
 scarcelv anv one at this day is acquainted with what the spiritual 
 is and means, and still less that they >vlio arc spiritual, as all spirits 
 and angels are, have any human form. Hence it is that almost all 
 who come from this world into the other, arc in the greatest aston- 
 ishment at finding themselves alive, and at their being men equally 
 as before, at their seeing., hearing, and discoursing, and at enjoying 
 as before the sense of touch, and at experiencing no diftcrence at 
 all [between their present and past state of existence,] see above, 
 n. 74 : but when this astonishment ceases, they then wonder that 
 the church should be in such total ignorance concerning the state 
 of men after death, thus concerning heaven and hell, when yet all, 
 as many as have lived in the world, are in another life, and live as 
 men there : and inasmuch as they aliso wondered why this was not 
 made manifest to man, as being an essential of the faith of the 
 church, they were told from heaven, that such manifestation might 
 have been given, since nothing is more easy when it pleases the 
 Lord, but that still it would not have been believed by those who 
 had confirmed themselves in falses against such manifestations, al- 
 though they should even see them ; likewise that it is dangerous to 
 confirm any thing by visions with those wlio are in falses, because 
 thus they would first believe, and afterwards would deny, and by 
 so doing would profane the truth itself, for profanation consists in 
 believing and afterwards denying, and they who profane truths are 
 thrust down into the lowest and most grievous of all the hells.* 
 
 * That profanation consists in the commixing of good and evil, aUo what is 
 true and wliat is false, with man, n. (J348. Tliat none can profane truth and 
 good, or the holy things of the \V'ord and the church, but those who tirst ac- 
 knowledge them, and especially if they live according to thoni, and atu-rwards 
 recede from the faith, deny thcni, and live to lliemsclvcs and the world, n. 593, 
 lOOd, lOlO, 1059, 3398, 33J9, 389S, 42S9, 4i>oJ, 102dl, 10287. If man after re- 
 pentance of heart relapses to I'ormcr evils, that he is guilty of profanation, and 
 
280 CONCERNING HEAVEN AND HELL. 
 
 This danger is what is meant by the Lord's Mords, " lie liath 
 blinded their eyes, and hardened their hearts, lest they should sec with 
 their eyes, and understand with the heart, and convert themselves, and 
 I should heal them," John xii. 40 : and that they who arc in falses 
 will still not believe, is understood by these words : ^^ Abraham said 
 to the rich man in hell, they have Moses and the prophets, let them 
 hear them; but he said, nay father Abraham, but if one were to come 
 to them from the dead, they ivould be converted ; but Abraham said 
 to him, if they hear not Moses and the prophets, neither tvill they be- 
 lieve though one rose from the dead,'''' Luke xvi. 29, 30, 3L 
 
 457. The spirit of man, when he first enters the world of spirits, 
 which eft'ect Kakes place a short time after his resuscitation, spoken 
 of above, has a similar face and a similar tone of speech to what 
 he had in the world ; the reason is, because he is then in the state 
 of his exteriors, nor are his interiors as yet uncovered ; this state 
 is the first state of men after their decease : but afterwards the face 
 is changed, and becomes quite another face, being similar to the 
 ruling affection or love in which the interiors of the mind have 
 been in the world, and in which the spirit was in its body ; for the 
 face of the spirit of man differs exceedingly from the face of his 
 body, the face of the body being derived from the parents, but the 
 face of the spirit from its affection, of which it is an image ; into 
 this face the spirit comes after life in the body, %vhen the exteriors 
 are removed, and the interiors are revealed: this is the third state 
 of man. I have seen some on their recent arrival from the world, 
 and have known them from their face and speech, but when they 
 have afterwards been seen, I did not know them ; they who had 
 been in good affections were seen with beautiful faces, but they 
 who were in evil affections, with deformed faces ; for the spirit of 
 
 that in such case his latter state is worse than his former, n. 8394. Tlial they 
 cannot profane holy things, who have not acknowledged thein, still less who do 
 not know them, n. 1008, 1010, 1059, 9188, 10284. That the nations, who are out 
 of the church, and have not the Word, cannot profane it, n. 1327, 1328, 2051, 
 2081. That on this account interior truths were not discovered to the Jews, since 
 if they had been discovered and acknowledged, that people would have profaned 
 them, n. 3398, 3489, G963. That the lot of profaners in the other life is the worst 
 of all, because the good and truth, which they have acknowledged, remain, and 
 likewise what is evil and false ; and, because they cohere, the life i.s rent asun- 
 der, n. 571, 582, 6348. That therefore the utmost provision is mode by the Lord 
 to prevent profanation, n. 2420, 10384. 
 
CONCERNING HEAVEN AND HELL. 281 
 
 man, viewed in itself, is nothing but its own affection, the external 
 form of which is the face. The reason also why the faces art 
 changed, is, because in the other life no one is allowed to assume 
 a semblance of affections which are not properly his own, thus he 
 is not allowed to assume faces contrary to the love in wliich he is; 
 all, of every description, are there reduced to such a state as to 
 speak as they think, and to express the inclinations of the will by 
 the countenance and gestures ; lience therefore it is that the faces 
 of all are the forms and effigies of their affections : hence also it is 
 that all, who have known each other in the world, know each other 
 likewise in the world of spirits, but not in heaven or in hell, as was 
 said above, n. 427.* 
 
 458. The faces of hypocrites are changed later than the faces of 
 other spirits, by reason that from custom they have contracted a 
 habit of composing their interiors so as to imitate good affections, 
 wherefore for a long time they appear not unbeautiful ; but whereas 
 what is pretended is successively put off, and the interiors which 
 are of the mind are disposed to the form of their affections, they 
 become afterwards more deformed than others. Hypocrites arc 
 those who have discoursed like angels, but interiorly have acknowl- 
 edged nature alone, and thus no Divine, and hence have denied the 
 things which relate to heaven and the church. 
 
 459. It is to be noted, that the human form of every man after 
 death is more beautiful, in proportion as he had more interiorly 
 loved divine truths, and had lived according to them, for the inte- 
 riors of every one are both opened and formed according to their 
 love and life, wherefore the more interior the affection is, so much 
 the more conformable is it to heaven, and hence so much the more 
 beautiful is the face : it is from this ground that the angels who are 
 in the inmost heaven are the most beautiful, because they are the 
 
 * That tlie face is fjrmcd to correspondence with the interiors, n. 4701 to 
 4805. 5095. Concerning the correspondence of the face and its countenances 
 with the afiections of the mind, n. 15C3, 2988, 2039, 3631, 4796, 4707, 4800, 
 5165, 5168, 5695, 9306. That, with tlic angels of heaven, the face makes one 
 with the interiors which are of the mind, n. 4796, 47y7, 4798, 4799, 5695, 8250 
 That on this account, face, in the Word, signifies the interiors which are of the 
 mind, that is, which are of the affection and thought, n. 1999, 2434, 3527, 4066, 
 4796, 5102, 9306, 9546. In what manner influx from the brain into tJie face hath 
 been changed in a successive course of time, and with it the face itself; as to cor- 
 reepondence with the interiors, n. 4326, 8250 
 
282 CONCERNIXG HEAVEN AND HELL. 
 
 forms of celestial love : but they who have loved divine truth:? eX' 
 teriorly, and tlius have lived exteriorly according to them, are less 
 beautiful, for only exteriors shine forth from their face, and no in- 
 terior celestial love is translucent through those, consequently no 
 form of heaven such as it is in itself; there appears somewhat re- 
 spectively obscure in their faces, which is not vivified by the trans- 
 lucence of interior life : in a word, all perfection increases towards 
 interiors, and decreases towards exteriors, and as perfection in- 
 creases and decreases, so likewise does beauty. I have seen the 
 angelic faces of the third heaven, which were such, that it would 
 be impossible for any painter, by all his art, to give to colours any 
 share of such light, as to equal a thousandth part of the light and 
 life which appeared in their faces ; but the faces of the angels of 
 the ultimate heaven may in some measure be equalled. 
 
 460. I feel disposed to mention in the last place a certain ar- 
 canum as yet known to no one, which is, that every good and truth, 
 which proceeds from the Lord, and makes heaven, is in a human 
 form, and this not only in the whole and greates't, but also in every 
 part, and in the least part ; and that this form affects every one 
 who receives good and truth from the Lord, and makes every one 
 in heaven to be in a human form according to reception : hence it 
 is that heaven is similar to itself in general and in particular, and 
 that the human form belongs to the whole, belongs to every so- 
 ciety, and belongs to every angel, as was shown in the four articles 
 from n. 59 to 86; to which is here to be added, that it belongs to 
 singular the things of thought, which are derived from celestial 
 love appertaining to the angels. This arcanum, however, is of 
 difficult apprehension by the understanding of any man, yet it is 
 clearly apprehended by the understanding of angels, because they 
 are in the lijrht of heaven. 
 
 TuAT Man after Death is in the Enjoyment of all Sense, 
 Memory, Thought, and Affection, in which he was in the 
 World ; and that he leaves nothing except his terres- 
 trial Body. 
 
 46L That man, when he passes out of the natural world into 
 the spiritual, as is the case when he dies, carries along with him 
 
CONCKUNING lILAVtN A>D HELL. 283 
 
 I'll things that appcrtniii to luin, or which are proprr to him a^ a 
 man, excopt his terrestrial \un\y, has been testified to me by mani- 
 Ibltl experience : for man, wlien ho enters the spiritual world, or 
 into the Hie after death, is in a body as in tli«- natural woriti, with- 
 out anv differenee as to ai)pearaiHe, since he is not sensible of, 
 jieitlier does he see, the ditlVrence ; but his body is si)irilnal, and 
 thus separated or purifietl from terrestrial things, and when what is 
 spiritual touches and sees what is spiritual, it is alto^rether like 
 what is natural touching and seeing what is natuial : hence man, 
 when he becomes a spirit, knows no other than that he is in liis 
 own body which he had in the world, and hence he knows not tliat 
 he is deceased. A man-spirit also enjoys every external and in- 
 ternal sense which he enjoyed in the world, he sees as before, he 
 hears and discourses as before, he likewise smells and tastes, and, 
 when he is touched, he feels the touch as before ; he also appe- 
 tites, desires, longs, thinks, reflects, is alVected, loves, wills, as be- 
 fore ; and he who is delighted with studies, reads and writes as be- 
 fore; in a word, when man passes from one life into the other, or 
 from one world into the other, it is like passing from one place into 
 another, and he carries along with him all things which he pos- 
 sessed in himself as a man, so that it cannot be said that the mau 
 after death, which is only the death of the terrestrial body, has lost 
 any thing of himself: he likewise carries along with him the natu- 
 ral memory, for he retains all things whatsoever which he has 
 heard, seen, read, learned, and thought, in the world, from earliest 
 infancy even to the conclusion of life ; but the natural objects 
 which are in the memory, inasmuch as they cannot be re-produced 
 in the spiritual world, are quiescent, as is the case with man when 
 he does not think from them ; nevertheless they are re-produced 
 when it is well-pleasing to the Lord : but concerning this memory, 
 and concerning its state after death, more will be said in wiiat 
 presently follows. That such is the state of man after death, cau- 
 Dot be at all believed by the sensual man, because he does not com- 
 prehend it, for the sensual man cannot do otherwise than think 
 naturally, even about spiritual things; wherefore those things of 
 ■which he is not sensible, that is, which he does not sec with the 
 eyes of his body and touch with its hands, he pronounces to have 
 no existence, as it is written of Thomas, John xx. 25, 27, 29: what 
 the quality of the sensual man is, may be seen above, n. 207, and 
 in the notes there, marked*. 
 
*J84 OONCEKNING HEAVEN AND HULL. 
 
 4G2. Nevertheless the difference between the life of man in the 
 sjjiritual world, and his life in the natural world, is great, as well 
 with respect to the external senses and their affections, as with re- 
 spect to the internal senses and their affections : they who are in 
 heaven have more exquisite sensation, that is, they see and hear 
 more exquisitely, and likewise think more wisely, than when they, 
 were in the world, for they see from the light of heaven, which ex- 
 ceeds by many degrees the light of the world [see above, n. 126 ;] 
 they hear also by a spiritual atmosphere, which likewise exceeds 
 by many degrees the terrestrial one [n. 235 :] the difference of 
 these external senses is as the difference of sunshine in respect to 
 the obscurity of a mist in the world, and as the difference of hght 
 at raid-day in respect to shade in the evening ; for the light of heav- 
 en, inasmuch as it is divine truth, gives to the sight of the angels to 
 apperceive and distinguish things the most minute : their external 
 sight also corresponds to the internal sight or to the understand- 
 ing, for with the angels one sight flows-in into the other, so that 
 they act in unity, and hence their sight is so keen ; in like manner 
 also the hearing corresponds to their perception, which is both of 
 the understanding and the will, in consequence of which they ap- 
 perceive in the tone of voice and the expressions of a speaker the 
 most minute things of his affection and thought, in the tone of voice 
 the things which relate to affection, and in the expressions the 
 things which relate to thought [see above, n. 234 to 245 :] but the 
 rest of the senses appertaining to the angels are not so exquisite 
 as the senses of seeing and of hearing, by reason that seeing and 
 hearing are serviceable to their intelligence and wisdom, but not 
 the rest, which, if they were exquisite in a similar degree, would 
 take away the light and delight of their wisdom, and would intro- 
 duce the delight of dispositions residting from various appetites and 
 from the body, which obscure and debilitate the understanding in 
 the proportion in which they prevail ; as likewise is the case with 
 men in the world, who are dull and stupid as to spiritual truths, in 
 proportion to their indulgence in the taste and tangible blandish- 
 ments of the body. That the interior senses of the angels of heav- 
 en, whicli are of their thought and affection, are also more exqui- 
 site and perfect than what they enjoyed in the world, may be man- 
 ifest from what has been said and shown in the article concerning 
 the wisdom of the angels of heaven, n. 265 to 275. But as to what 
 
CONCERNING HEAVEN AND HEI.L. 285 
 
 rnnccrns the diflorciico of the state of tliosc wlio are in hell in re* 
 Sij)ect to their state in the uorhl, it likewise is great ; for in pro- 
 portion as the perfection and excellence of the external and inter- 
 nal senses prevails with angels who are in heaven, in the same pro- 
 jKjrtion imperfection prevails with those who are in hell : but the 
 state of these latter will be treated of in what follows. 
 
 That man, when he passes out of the world, takes along with 
 him all his memory, has been evinced by many circumstances, sev- 
 eral of which have been seen and lieard that are worthy to be re- 
 lated ; I shall mention some of them. There were spirits whode- 
 jiied the crimes and villainies which they had perpetrated in the 
 world ; wherefore, lest they should be believed innocent, all were 
 detected, and were recounted from their memory in order, from 
 their earliest age to the latest ; they consisted principally in adul- 
 teries and whoredoms. There were some who had deceived others 
 by wicked arts, and who had been guilty of theft, whose cunning 
 and thefts were also enumerated in a series, several particulars of 
 Mhich were scarcely known to any one in the world, except to 
 themselves alone ; they also acknowledged those things, because 
 they were made manifest as in the light, with every thought, inten- 
 tion, delight, and fear, which together agitated their minds on the 
 occasion. There were some who had accepted bribes, and had 
 made gain of judgment, who from their memory were in like man- 
 ner explored, and from the memory were recounted all things from 
 the first period of their employment to the last; every particular 
 as to quantity and quality, together with the time, the state of their 
 mind, and intention, all which things were together brought to 
 their recollection, and shown to their sight, amounting to more 
 than several hundreds : this was done in some cases, and, what is 
 wonderful, their memorandum books themselves, in which they had 
 written such things, were opened and read before them from page 
 to page. There were some who had enticed virgins to acts of for- 
 nication, and who had violated chastity, and these were called to a 
 similar judgment, and every particular of their crimes was taken 
 and recited from their memory ; the very faces of the virgins and 
 women were also produced as present, with places, discourses, and 
 purposes, and this as suddenly as when any thing is presented to 
 view ; the manifestations contimied sometimes for hours together. 
 There was one. who had made light of the evil of backbiting others, 
 37 
 
28G CONCERNING HEAVEN AND HELi. 
 
 "and I heard recounted in order his backbitings and dci'aniation"? 
 with the words themselves, the persons too who were the subjects 
 of them, and those also to whom they were addressed, all which 
 particulars were produced and presented to the life together ; and 
 yet every particular was studiously concealed by him when he 
 lived in the world. There was a certain one who had dei)rivcd a 
 relation of his inheritance under a treacherous pretext ; he also 
 was in like manner convicted artd judged, and, what is wonderful, 
 the letters and notes, which passed between them, were read in 
 my hearing, and it was said that there was not an expression want- 
 ing. The same person, also, almost immediately before his death, 
 clandestinely destroyed his neighbour by poison, which was de- 
 tected in this manner : he ap))eared to dig a hole, from which a 
 man came forth as out of a sepulchre, and cried out to him, What 
 hast thou done to me ? On which occasion every thing was re- 
 vealed, the manner in which the murderer discoursed with him in 
 a friendly manner, and in which he held out the cup, also what 
 his previous thoughts were, and what afterwards came to pass ; 
 on the discovery of which circumstances he was sentenced to hell. 
 In a word, all evils, wicked actions, robberies, artifices, deceits, are 
 manifested to every evil spirit, and are brought forth from his very 
 memory, so as to produce conviction ; nor is there any room given 
 for denial, because all the circumstances appear together. I have 
 heard also from the memory of a certain person, when it was seen 
 and examined by the angels, what his thoughts had been within a 
 month one day after another, and this without fallacy, being re- 
 called as he himself was in tliein on those days. From these ex- 
 amples it may be manifest, that man carries along with him all his 
 memory, and that there is nothing, however concealed in the world, 
 which is not manifested after death ; and this in the company of 
 several, according to the Lord's words : " There is nothing hidden 
 which shall not he uncovered, and nothing concealed which shcdl not he 
 known : therefore the thiiigs which ye have said in darkness shall be 
 heard in light, and tvhat i/e have spoken into the ear shall be preached 
 on the house-tops,''^ Luke xii. 2, 3. 
 
 463. When man's actions are discovered to him after death, the 
 angels then, to whom is given the office of inquisition, look into his 
 face, and extend the enquiry through the whole body, beginning 
 from the fijJgers of each haod, and thus proceeding through the 
 
CO.VCERNrVO HEWE.V AND HELL. tJST" 
 
 ifvliole : being surprised nt this circumstance, the reason of it wa.'? 
 discovered to me, viz. tliat as sinn^iilar tlie things of the thought 
 and will are inscribed on th« brain, for their lieginnings are there, 
 so likewise they arc inscribed on the whole body, since all the 
 things of thought and of will proceed thither from their beginnings, 
 and there terminate as in their ultimate ; hence it is that the things 
 uiscribed on the memory, from the will atid its consequent thought, 
 are not only inscribed on the brain, but also on the whole man, 
 and there exist in order according to the order of the parts of the 
 body : lu'ncc it was made evident that man in the whole is of sucli 
 a ([uality as he is in bis will and thought thence derived, so that an 
 evil man is his own evil, and a good man his own good.* From 
 these considerations it may likewise be manifest what is meant by 
 the book of man's life, spoken of in the Word, viz. that it means 
 that all things, both which have been acted and thought, are in- 
 scribed on the whole man, and that, when they are called forth 
 from the memory., they appear as read in a book, and as seen in 
 an effigy when the spirit is viewed in the light of heaven. To 
 what has been said I will add a memorable circumstance concern- 
 ing the memory of man remaining after death, by which I was con- 
 firmed, that not only things in general, but likewise things most 
 singular, which have entered the memory, remain, and are never 
 obliterated : there were seen by me books with writing in them as 
 in the world, and I was instructed that they were from the me- 
 mory of those who wrote, and that tiiere was not a single expres- 
 sion wanting there which was in the book written by the same 
 person in the world ; and that thus from another's memory may 
 be taken the most singular things of all, even those which he him- 
 self in the world had forgotten : the reason was also discovered, 
 viz. that man has an external and internal memory, an external 
 which is of his natural man, and an internal which is of his spiri- 
 tual man ; and that singular the things which man hath thought, 
 hath willed, hath spoken, hath done, also which he hath heard and 
 
 * That .1 good man, spirit, and angel, is his own good and his own truth, that 
 is, that lie is wholly such as his good and truth are, n. 10298, 10367. Tlie reason 
 is because good makes tlie will, and truth the understanding, and the will and 
 understanding make the all of life appertaining to man, to spirit, and to angel, 
 n. 3332, 3G23, 6065. In like manner it may be said that every man, spirit, and 
 angd is his own lovp.n. 6872, 10177 lO^Cl. 
 
288 CONCERNMXG HEAVEN AND HELL. 
 
 seen, are inscribed on his internal or spiritual memory ;* and that 
 the things therein are never blotted out, inasmuch as they are in- 
 scribed at the same time on the spirit itself, and on the members 
 of its body, as was said above ; and thus that the spirit is formed 
 according to the thoughts and acts of its will : I am aware that 
 these things appear as paradoxes, and hence are hardly believed, 
 nevertheless they are true. Let not man therefore suppose, that 
 any thing after death lies concealed which he has thought in him- 
 self, and has done secretly ; but let him believe that all and singu- 
 lar things are then laid open as in a clear day. 
 
 464. Although the external or natural memory is in man after 
 death, still the merely natural things which are in it are not rei)ro- 
 duced in the other life, but the spiritual things which are adjoined 
 to natural things by correspondences ; which things, neverthe- 
 less, when they are presented to the sight, appear in a form alto- 
 gether similar to that which they had in the natural world ; for all 
 things which appear in the heavens, appear in like manner as in 
 the world, although in their essence they are not natural, but spi- 
 ritual, as is shown in the article concerning representatives and 
 appearances in heaven, n. 170 to 176. But the external or natural 
 memory, so far as regards those things in it which are derived 
 from what is material, and from time and space, and from all oth- 
 er tilings which are proper to nature, does not serve the spirit for 
 that use in which it had served it in the world, since man in the 
 world, when he thought from the external sensual, and not at the 
 same time from the internal sensual, or the intellectual, thought 
 
 * That man hath two memories, an exterior one and an interior, or a natural 
 one and a spiritual, n. 24G9 to 2404. That man doth not know that he hath an 
 interior memory, n. 2470, 2471. How mucii the interior memory excels the ex- 
 terior, n. 2473. That the things contained in the exterior memory are in the 
 light of the world, but the things contained in the interior are in the light of heav- 
 en, n. 5212. That it is from the interior memory that man can think and speak 
 intellectually and rationally, n. 9394. That all and singular the things which man 
 hath thought, hath spoken, hath done, and which he hath seen and heard, are 
 inscribed on the interior memory, n. 2474, 7398 That that memory is the book of 
 his life, n. 2474, 938G, 9841, 105u5. That in the interior memory are the truths 
 which have been made truths of faith, and the goods which have been made goods 
 of love, n. 5212, 8067. That those things which have acquired habit, and have 
 been made things of the life, and thereby obliterated in the exterior memory, are 
 in the interior memory, n. 9394, 9723, 9841. That spirits and angels speak from 
 the interior memory, and hence that they have a universal language, n. 2472, 
 2476, 2490, 2493. That languages in the world arc of the exterior memory, n. 
 2472,2470. 
 
CONrKRMVn IIHAVKN AND MF.LI.. 289 
 
 naturally and not spiritually ; yet in the otlit-r lilV, when tlie 9i)irii 
 13 in tlie !«|)iritual world, lie ilocs not think naturally Itut s|>iritually ; 
 to think spiritually i.s to think intellectually or rationally; hence il 
 is that the exteiiml or natural iiieinory, as to th(jse thin;^s which 
 arc inatfMial, is then quiescent, and nothin<j comes into use hut 
 what man has iuihibed in the world by means of material thinj^s, 
 and has made rational : the reason why the external mcnK)ry is 
 quiescent as to those thinjrs which are material, is, because they 
 cannot be re-produced, lor spirits and angels speak from affections 
 and conse«iuent thoui^hts, which are of their minds, wlierefore they 
 arc incapable of utterin<r what does not ajrree with those affections 
 and thoughts, as may be manifest from what has been said concer- 
 ning the speech of the angels in heaven, and concerning their speech 
 with man, n. 231 to '257 : hence it is, that so far as man has been 
 made rational in the world by languages and by sciences, so far he 
 becomes rational after death, and not in proportion to his skill iu 
 languages and sciences. I have discoursed with several who were 
 supposed in the world to be learned from this circumstance, that 
 they were acquainted with ancient languages, as Hebrew, Greek, 
 and Latin, yet had not cultivated their rational principle by the thintrs 
 -which were written in those languages ; and some of them seemed 
 as simple as those who knew nothing of those languages, some ap- 
 peared stupid, but still there attended them a conceit as if they 
 were wiser than others. I have discoursed with some who believed, 
 in the world, that man is wise in proportion to the extent of his 
 memory, and who also had enriched the memory with many thino-s, 
 and discoursed almost from it alone, thus not from themselves but 
 from others, and had not perfected their rational principle at all 
 by the things of memory; some of them were stupid, some infat- 
 uated, comprehending nothing at all of any truth, as to whether it 
 be a truth or not, and seizing upon all falses which are maintained 
 to be truths by those who call themselves learned, for from them- 
 selves they could see nothing at all, whether it be so or be not so, 
 consequently they could see nothing rationally when they heard it 
 from others. 1 have also discoursed with some who had written 
 much in the world, and this on scientific subjects of every kind, 
 and who thence had acquired a general reputation of learning ; 
 some of them indeed were able to reason concerning truths as to 
 whether they be truths or not truths ; some understood, when they 
 
290 CONCERNING HEAVEN AND IIELL^ 
 
 were turned to those who were in the light of truth, that they were 
 truths, hut still they were not willing to understand them, where- 
 fore they denied them when they were in their own falses, and thus 
 in tiiemselves ; some had no more relish for truths than the un- 
 learned vulgar ; thus each was affected differently, as he had culti- 
 vated his rational principle by the scientifics which he wrote and 
 copied : but they who were opposed to the truths of the church, 
 and thought from scientifics, and confirmed themselves by scientif- 
 ics in falses, did not cultivate their rational principle, but only the 
 faculty of reasoning, which faculty in the world is believed to be 
 rationality, but it is a faculty separate from rationality, being the 
 faculty of confirming whatsoever it pleases, and from pre-con- 
 ceived principles, and from fallacies, of seeing falses and not truths : 
 such persons cannot at all be induced to acknowledge truths, since 
 truths cannot be seen from falses, but falses may be seen from truths. 
 Tlie rational of man is like to a garden and shrubbery, and likewise 
 to ground newly ploughed ; the memory is the ground, scientific 
 truths and knowledges are the seeds, the light and heat of heaven 
 are the producing causes, without which there is no germination : 
 so also it is unless the light of heaven, which is the divine truth, 
 and the heat of heaven, which is the divine love, are admitted ; 
 from these alone the rational is formed. The angels express the 
 greatest concern at observing that the learned for the most part, 
 ascribe all things to nature, and that hence they have closed to 
 themselves the interiors of their own minds, so that they can see 
 nothing of truth from the light of truth, which is the light of heav- 
 en : in the other life therefore they are deprived of the faculty of 
 reasoning, lest they should disseminate falses by reasonings amongst 
 the simply good, and should seduce them ; they are also sent into 
 desert places. 
 
 465. A certain spirit was indignant because he did not remem- 
 ber several things with which he was acquainted in the life of the 
 body, grieving at the loss of a delight which he had so greatly en- 
 joyed ; but he was told that he had lost nothing, and that he knew 
 all and singular things, but that in the world which he now inhab- 
 ited it was not allowed to produce such things, and that it was suf- 
 ficient that he could now think and speak much better and more 
 perfectly, and not immerse his rational, as before, in gross, obr 
 scure, material, and corporeal things, which are of no use in the 
 
CONCERNIiVG ItKAVtX AND HELL. -OI 
 
 \ingdora iiUo wliich lie liad now entered ; and llmt he now poH- 
 •irssed whatsoever is conducive to the use of eternal life, and that 
 thus, and no otherwise, he could become blessed and happy ; that 
 therefore it is a proof uf ignorance to believe, that, in this kingdoni, 
 intelligence perishes with the removal and quiescent state of ma- 
 terial things in the memory, when yet the real case is, that so far 
 as the mind ran be witlidrawn from the sensuals of tlic external 
 man or bodv, so far it is elevated to spiritual and celestial things. 
 466. AVhat is the quality of the memories, is occasionally pre- 
 sented to view in the otlier life in ft)rms which appear only in that 
 life, (several tilings are tlierc presented to view, which with men 
 only fall into ideas :) the exterior memory is there exhibited to ap- 
 pearance like a callus, the interior like a medullary substance, such 
 as is that in the human brain ; hence likewise it is given to know 
 what is their quality. With those who, in the life of the body, 
 have studied only the memory, and thus have not cultivated their 
 rational principle, the callus appears hard, and streaked within as 
 with tendons. AVith those who have filled the memory Avitli falsi- 
 ties, it appears hairy and rough, and this from the inordinate heap 
 of things contained in it. AVith those who Jiave studied the me- 
 mory for the sake of self-love and the love of the world, it appears 
 conglutinated and ossified. With those who by scientifics, espe- 
 cially by philosophical discoveries, have been willing to penetrate 
 into divine mysteries, and were not disposed to believe until they 
 were persuaded by things scientific and philosophical, the memory 
 appears dark, which darkness is of ,such a nature as to absorb the 
 rays of light, and turn them into darkness. With those who have 
 been deceitful and hypocrites, it appears hard and bony like ebony, 
 which reflects the rays of light. But with those who have been 
 in the good of love and the truths of faith, no such callus appears, 
 because their interior memory transmits the rays of light into the 
 exterior, in the objects or ideas of which, as in their basis, or as in 
 their ground, the rays terminate, and there find delightful recep- 
 tacles ; for the exterior memory is the ultimate of order, in which 
 spiritual and celestial things softly terminate and reside, when 
 goods and truths are there. 
 
 467. Men, whilst they live in the world, who are in love to the 
 Lord and in charity towards their neighbour, have with them and 
 in them angeUc intelligence and wisdom, but stored up in the in- 
 
;292 CONCERNING HEAVEN AND HELL. 
 
 most of their interior memory, which intellij^encc and wisdom can- 
 not in any wise appear to them, until they put off corporeal things; 
 the natural memory is then laid asleep, and they awake into the 
 interior memory, and successively afterwards into angelic memory 
 itself. 
 
 468. How the rational may be cultivated, shall also be briefly 
 •shown. The genuine rational consists of truths, and not of falses; 
 that derived from falses is not rational : truths are of three kinds, 
 civil, moral, and spiritual ; civil truths have reference to those 
 things which are of judgment, and which are of government in 
 kingdoms, in general, to w^hat is just and equitable in kingdoms ; 
 moral truths have reference to those things which relate to the hfe 
 of every man in regard to societies and engagements in societies^ 
 in general, to what is sincere and right, and specifically to virtues 
 of every kind ; but spiritual truths have reference to those things 
 which are of heaven and of the church, in general, to the good 
 which is of love and the truth which is of faith. There are three 
 degrees of life appertaining to every man [see above, n. 267 ;] the 
 rational is opened to the first degree by civil truths, to the second 
 degree by moral truths, and to the third degree by spiritual truths. 
 But it is to be noted, that the rational is not formed and opened 
 from those truths by man's knowing them, but by his living ac- 
 cording to them ; and by living according to them is understood to 
 love them from spiritual affection, and to love them from spiritual 
 affection is to love what is just and equitable because it is just and 
 equitable, what is sincere and right because it is sincere and right, 
 and what is good and true because it is good and true ; but to live 
 according to them and to love them from corporeal affection, is to 
 love them for the sake of self, of self-reputation, honour, or gain ; 
 wherefore so far as man loves those truths from corporeal affec- 
 tion, so far he is not rational, for he does not love them, but him- 
 self, whom truths serve as servants a lord ; and when truths are 
 servants, in such case they do not enter the man, and open any 
 degree of his life, not even the first, but only reside in the memory, 
 as scicntifics under a material form, and there conjoin themselves 
 with the love of self, which is corporeal love. From these con- 
 siderations it may be manifest in what manner man becomes ra- 
 tional, viz. that he becomes rational to the third degree by the spi- 
 ritual love of what is good and true, relating to heaven and the 
 
roV( r.n.Nrvr, iieavf.m and hell. 
 
 !2{)3 
 
 t;liurcli ; to tl»c second degree by the love of Avimt is sincere and 
 right ; and to the first degree by the love of what is just and efjui- 
 tabhe ; which two loves also become spiritual from the spiritual 
 Jove of what is good and true, because this flows-in into them, and 
 conjoins itself to them, and forms in them as it were its own fare?. 
 4G9. S|)irits and angels have memory alike as men ; for what- 
 soever they hear, see, tliiiiU, will, and do, remains with tiu-m, and 
 likewise by it their rational is continually cultivated, and this to 
 eternity ; hence it is that spirits and angels are perfected in intel- 
 ligence and wisdom by the knowledges of truth and good, alike 
 as men That spirits and angels have memory, has also been 
 given me to know by abundant experience ; for I have seen that 
 from their memory all things were called forth which they had 
 thought and done, both in pul)lic and in private, when they were 
 with other spirits ; and likewise that they who were in any trutlt 
 from simple good, were imbued with knowledges, and by them 
 with intelligence, and were afterwards raised up into heaven. It 
 is however to be noted, that they are not imbued with knowledges, 
 and by them with intelligence, beyond the degree of affection of 
 good and of truth in which they were in the world ; for with every 
 spirit and angel the affection remains, both in quantity and quality, 
 such as it had been in the world, and this is afterwards perfected 
 by impletion [filling it up] which also is eflfected to eternity, for 
 there is nothing but what is capable of being filled to eternity, 
 since every thing may be infinitely varied, thus by various things 
 be enriched, consequently may be multiplied and fructified, there 
 being no end to any good thing, because it is from the Infinite. 
 That spirits and angels are continually perfecting in intelligence 
 and wisdom by the knowledges of truth and good, may be seen in 
 the articles treating on the wisdom of the angels of heaven, n. 265 
 to 275 ; concerning the nations and people out of the church in 
 heaven, n. 318 to 328 ; and concerning infants in heaven, n. 329 
 to 345 ; and that this extends to the degree of the affection of good 
 and of truth in which they have been iji the world, and «ot beyond 
 it, n. 349. 
 
 38 
 
J94 iJONCERMNG HEAVEN AND HELL 
 
 That Man after Death is of a quahtv AciREEABLE to 
 
 THAT OF HIS FORMER LiFE IN THE WoRLD. 
 
 470. That every one's life remains with him after death, is 
 known to every christian from the Word, for it is there said, in 
 many passages, that man will be judged and recompensed accord- 
 ing to his deeds and works ; every one also, who thinks from good, 
 and from essential truth, cannot see otherwise than that he who 
 lives well comes into heaven, and that he who lives wickedly comes 
 into hell ; nevertheless he who is in evil, is not willing to believe 
 that his state after death is according to his life in the world, but 
 thinks, especially in sickness^ that heaven is open to every one 
 from pure mercy, whatsoever his life has been, and that it is ac- 
 cording to faith, which he separates from life. 
 
 471. That man will be judged and recompensed according to 
 his deeds and works, is said in many passages in the Word, some 
 of which I shall here adduce : " The Son of Man shall come in the 
 glory of His Father with His angels, and shall then render to every 
 one according to his works," Matt. xvi. 17: ^^ Blessed are the dead 
 who die in the Lord ; yea saith the spirit, that they may rest from 
 their labours ; their works folloio thctn," Rev. xiv. 11 : "/ will give 
 to every one according to his ico7-ks," Rev. ii. 23: '^ I saw the dead, 
 small and great, standing before God, and the hooks were opened, 
 and the dead were judged according to those things which were writ- 
 ten in the books, according to their uwrks : the sea gave up those who 
 were dead in it, and death and hell gave up those who were in them ; 
 and they ivere judged every one according to their toorks," Rev. xx. 
 13, 15 : " Behold I come, and My rcioard is with Me that I may 
 give to every one according to his works," Rev. xxii. 12: ^^ Every 
 one who heareth 3Iy words and doeth them, I will compare to a pru- 
 dent man, but every one who heareth My words and doeth them not, 
 is compared to a foolish man," Matt. vii. 24, 26 : " Not every one 
 that saith unto Me, Lord, Lord, shall enter into the kingdom of the 
 heavens: many shall say unto Me in that day. Lord, Lord, have we 
 not prophesied by Thy Name, and by Thy Name cast out demons, 
 and in Thy Name done many virtues ? but then will I confess to 
 them, I know you not, depart from Me ye workers of iniquity,'''' Matt. 
 vii. 22, 23 : " Then shall ye begin to say, we have eaten and drunk 
 
CONCERNING HEAVEN AND HELL. 295- 
 
 hcfore Tilt c J Thou hast taught in our struts; but J ft: shall say, I 
 say unto you, I know you not, ye workers of iniquity, ^^ Luke xiii. 25>. 
 j26, 27 : " I will recompense them according to their work, and accord- 
 ing to the dad of their hands,'^ Jer. xxv. 14: ^^ Jehovah, whose 
 eyes are open on all the ways of man, to give to every one according 
 to his ways, and according to the fruit of his work," Jer. xxxii. 19: 
 •' I will visit upon his ways, and recompense to him his works, llospa 
 iv. 9: " Jehovah docth icith us according to our ways, and according 
 to our works,"' Zrcli. i. 0. AA'licre the Lord predicts concerning 
 the last jml-fment, lie recounts iiolliing but works, teaching that 
 they should enter into eternal life who had done good works, and 
 into damnation who had done evil work. Matt. xxv. 32 to 46; not 
 to mention many other passages, where the subject treated of is 
 concerning the salvation a^d condemnation of man. That works 
 and deeds are the external life of man, and that by them liis inter- 
 nal life is manifested as to its quality, is evident. 
 
 472. But by deeds and works are not understood deeds and 
 works only, such as are presented in an external form, but also 
 such as they arc in the internal form; for every one knows that 
 every deed and work proceeds from man's will and thought, since 
 if it did not proceed thence, it would be a mere motion, such as i^ 
 that of an automaton and image ; wherefore a deed or work, 
 viewed in itself, is only an effect, which derives its soul and life 
 from the will and thought, insomuch that it is will and thought in 
 effect, consequently is will and thought in an external form : 
 hence it follows, that such as the will and thought are which pro- 
 duce a deed or work, such likewise is the deed and work; if the 
 thought and will be good, in such case the deeds and works are 
 good, but if the thought and will be evil, in such case the deeds 
 and works are evil, although in the extei'nal form they appear 
 alike : a thousand men may act alike, that is, may present a simi- 
 lar deed, so alike, that as to the external form they can scarce be 
 distinguished, and yet each, viewed iu itself, is dissimilar, because 
 from dissimilar will : as for example, in the case of acting sin- 
 cerely and jtistly with a companion; one person may act sincerely 
 and justly with him to the intent that it may appear that he is sin- 
 cere and just for the sake of himself and his own credit ; another 
 for the sake of the world and of gain ; a tliird for the sake of re- 
 compense and merit ; a fourth for the sake of friendship; a fifth 
 
39d eONCERNING HEAVEN AND HELL. 
 
 on account of the fear of the law, of the loss of reputation and of 
 employment ; a sixth to engage another to his own party although 
 it be evil ; a seventh to deceive ; thus others with other views and 
 purposes ; but the deeds of all these, although they appear good, 
 since it is good to act sincerely and justly with a companion, are 
 still evil, inasmuch as they are not done for the sake of what is 
 sincere and just, and out of love to those, but for the sake of self 
 and the world, which are the objects loved, and to which love what 
 is sincere and just serves, as servants a lord, whom the lord de- 
 spises and casts off when they do not serve him. They also act 
 sincerely and justly with a companion in like appearance as to the 
 external form, who act from the love of what is sincere and just, 
 some of them from the truth of faith or from obedience, because it 
 is so commanded in the Word ; some from the good of faith or 
 from conscience, because from religious principle ; some from the 
 good of charity towards their neighbour, because his good ought to 
 be consulted ; some from the good of love to the Lord, because 
 good ought to be done for the sake of good, thus likewise what is 
 sincere and just for the sake of what is sincere and just, which 
 they love because they are from the Lord, and because the Divine 
 proceeding from the Lord is in them, and hence, when regarded 
 in their very essence, they are divine : the deeds or works of these 
 latter are interiorly good, wherefore also they are exteriorly good, 
 for, as was said above, deeds or works are altogether of such a 
 quality as the thought and will are from which they proceed, and 
 without these they are not deeds and works, but only inanimate 
 motions. From these considerations it is manifest what is meant 
 by works and deeds in the Word. 
 
 473. Inasmuch as deeds or works are of the will and of the 
 thought, therefore also they are of the love and the faith, conse- 
 quently they are of such a quality as the love and faith are ; for 
 whether we speak of the love or the will of man, it is the same 
 thing, and whether we speak of faith or the determinate thought of 
 man, it is also the same thing, for what a man loves, this he like- 
 wise wills, and what a man believes, this he likewise thinks ; if 
 man loves what he believes, in this case he likewise wills it, and as 
 far as he is able does it : every one may know that love and faitU 
 are in the will and thought of man, and that they are not out of 
 them, since the Avill is what is enkindled by love, and the thought 
 
CONCtRNING HEAVEN AND HELL- 297 
 
 is what is illustrated in matters of faith, wherefore none are illus- 
 trated hut those who can think wisely, aud accorchii^ to lUustratioii 
 they think truths and will truilis, or, wiiat is the same lluiiii;, they 
 believe truths and love truths.* 
 
 474. It is however to be noted, that will makes the man, and 
 thought only so far as it proceeds from the will, and that deeds and 
 works proceed from both ; or, what is the same thing, that love 
 makes the man, and faith only so far as it proceeds from love, and 
 that deeds and works proceed from both : hence it follows, that 
 the will or love is the very man himself, for the things which pro- 
 ceed are of that from which they proceed ; to proceed is to be pro- 
 duced and presented in a suitable form that it may be apperceived 
 and appear.t From these considerations it may be manifest what 
 faith is separate from love, viz. that it is no faith, but only science. 
 
 * That as all things in the universe, wiiich exist according to order, have re- 
 ference to good and truth, so, with man, they have reference to will and under 
 standing, n. 803, 10122. The reason is, because tlie will is recipient of good, 
 and the understanding recipient of truth, n. 3332, 3G23, 5332, 60G5, G125, 7503, 
 9300, 9930. It auiouiits to tiie same thing, whether we speak of truth or faith, 
 because faith is of truth and trutii is of faitli, and it amounts to the same thing 
 wiicthcr we speak of good or of love, because love is of good and good is of 
 love, n. 43o3, 4997, 717S, 10122, 10367. Hence it follows that the understand- 
 ing is recipient of faitli, and the will of love, n. 7178, 10122, 103G7. And since 
 the understanding of man is capable of receiving faith in God, and the will ca- 
 pable of receiving love to God, it follows that man is capable of being conjoined 
 with God in faith and love, and he who is capable of being conjoined with God 
 in love and faith can never die, n. 1523, G323, 92-'Jl. 
 
 t That the will of man is the very esse of his life, because it is the receptacle 
 of love or good, and that the understanding is the e.xistere of life thence derived, 
 because it is the receptacle of faitii or truth, n. 3<U9, .5002, 9282. Thus that the 
 life of the will is the principal life of man, and Unit the life of the understanding 
 proceeds thence, n. 585, 59(>, 3G19, 7342, 8885, 9282, 1007(3, 10109, 10110. In 
 like manner as light from fire or flame, n. G032, 6314. Hence it follows that 
 man is man by virtue of will and of understanding thence derived, n. 8911.9069, 
 9071, 1007G, 10109, 10110. Every man is loved and esteemed by others accor- 
 ding to the good of his will, and of his understanding thence derived, for he ip 
 loved and esteemed who willeth well and understandeth well, and he is rejected 
 and despised who understandeth well and doth not will well, n. 6911, 1007C. 
 That man after death remains also such as his will is and his understanding 
 thence derived, n. 9069, 9071, 93^G, 10153. Consequently that man after death 
 remains such as his love is and his taith thence derived, and that the things whicli 
 are of tuith, and not at the same time of love, then vanish, because they are nc 
 m the man, thus not of the maa, n. 553, 2364, 10153 
 
•^98 CONCERNING HEAVEN AND HELL. 
 
 which has no spiritual life in it ; in like manner what a deed or 
 work is without love, viz. that it is not a deed or work of life, but 
 a deed or work of death, in which there is apparent life derived 
 from the love of evil and from the faith of what is false ; this ap- 
 parent life is what is called spiritual death. 
 
 475. It is further to be noted, that in deeds or works the whole 
 man is exhibited, and that his will and thought, or his love and 
 faith, which are his interiors, are not complete, until they are in 
 deeds or works, which are the exteriors of the man ; for these lat- 
 ter things are the ultimates in which the former terminate, and 
 without terminations they are as it were things incomplete, which 
 do not as yet exist, thus which are not as yet in the man : to think 
 and to will without doing, when ability is given, is like flame in- 
 closed in .1 vessel, which becomes extinct; it is also like seed cast 
 upon sand, which does not grow up, but perishes with its prolific 
 principle ; whereas to think and to will, and thence to do, is like a 
 flame which dispenses heat and light all around ; and it is like seed 
 in the ground, which grows up into a tree or a flower, and gains 
 existence. Every one may know that to Avill and not to do, when 
 ability is given, is not to will, also that to love and not to do good, 
 when ability is given, is not to love, thus that it is only to think 
 that he wills and loves, consequently that it is thought separate, 
 which vanishes and is dissipated : love and will is the very soul it- 
 self of a deed or work, forming its body in the sincere and just ac- 
 tions which the man does ; the spiritual body, or the body of the 
 spirit of man, is from no other source, that is, it is formed from no 
 other than from those things which man does from his love or will 
 [see above, n. 4G3] ; in a word, all things of the man and of his 
 spirit are in his deeds or works.* 
 
 47C. From these considerations it may now be manifest what is 
 meant by the life which remains with man after death, viz. that it 
 
 * That the interior things successively flow-in into exterio--, oven into the ex- 
 treme or ultimate, and that there they exist and subsist, n. 634, G'239, 6405, 9216, 
 9217. That they not only flow-in, but also form in the ultimate what is simul- 
 taneous, in what order, n. 5897, 6451 , 8603, 10099. That hence all interior things 
 are held together in connexion, and subsist, n. 9828. That deeds or works arc 
 the ultimates, containing interior things, n. 10331. Wherefore to bo recompen- 
 sed and judged according to deeds and works is to be recompensed and judged 
 according all things of the love and faith, or of man's will and thought, because 
 these are the interior things contained in them, n. 3147, 3934,. 6073,8911. 10331. 
 10333. 
 
CONCERN'IXG HEAVEN AND HELL. iOM 
 
 i> his love and tlif faitli tliciicp ucrivpcl, not only in potency, but 
 nl.-jo in act, thus that it consists in deeds or works, because these 
 contain in them all things of man's love and faith. 
 
 477. It is tin- rulinij love which remains with man rificr death, 
 neither is it ever clumired to eternity : every one is influenced bv 
 several loves, but still they all have reference to his rulin;^ love, and 
 make one with it, or tog-ether compose it : all thinjrs of the will, 
 which arrree with the ruling loves are called loves, because they arc 
 loved : these loves are interior and exterior, there being some whicl» 
 are immediately conjoined, and some which are mediately conjoin- 
 ed, some which are nearer and some which arc more remote, and 
 some which are rendered subservient in various manners ; all taken 
 together constitute as it were a kingdom, for such is their arrange- 
 ment with man, although man is utterly imacquaintcd with that ar- 
 rangement ; nevertheless something is manifested to him in the 
 other life, for according to their arrangement he has an -extent of 
 thought and of affection there, an extent into heavenly societies if 
 the ruling love consists of heavenly loves, but into infernal societie.": 
 if the ruling love consists of infernal loves. That all the thought 
 and aftection of spirits and of angels have extent into societies, ma^" 
 be seen above in the article concerning the form of heaven accor- 
 ding to which consociations and communications arc there effected. 
 
 478. But the things which have been hitherto said affect only 
 the thought of the rational man, and therefore, to the intent that 
 they may be presented to apperception before the senses, I shall 
 adduce some experimental cases for their illustration and confir- 
 mation. First, that man, after death, is his own love or his own 
 will. Secondlv, that man remains to eternity such as he is as to 
 his will or ruling love. Thirdly, that the man who is in celestial 
 and spiritual love comes into heaven, and the man who is in cor- 
 poreal and worldly love, without celestial and spiritual, into hell. 
 FouRTULv, that faith does not remain with man, unless it he 
 grounded in heavenly love. Fifthly, that it is love in act which 
 remains, thus that it is the life of man. 
 
 479. That man after death is his oitn love or his oicn 7ciU, has 
 been testified to me by manifold experience. The universal heav- 
 en is distinguished into societies according to the differences of the 
 good of love, and every spirit who is elevated into heaven, and 
 becomes an angel, is conveyed to the society where his love is, and 
 
3f)0 CONCERNING HEAVEN AND HEL!.. 
 
 when he comes thither he is as with himself, and as at th» house 
 where he was as it were born ; this the angel perceives, and is 
 there consociated with his like : when he departs thence, and comes 
 to another place, there is constantly something of resistance, at- 
 tended with an affection of desire to return to his like, thus to his 
 ruling love : in this manner consociations in heaven are effected : 
 in like manner in hell, where also they are consociated according 
 to loves contrary to heavenly loves : that societies are what con- 
 stitute heaven, and likewise hell, and that they are all distinguished 
 according to differences of love, see above, n. 41 to 50, and n. 200 
 to 212. That man after death is his own love, may likewise be 
 manifest from this consideration, that those things are then re- 
 moved and as it were taken away from him, which do not make 
 one with his ruling love ; if he be a good spirit, all things discord- 
 ant or disagreeing are removed and as it were taken away, and 
 thus he is let into his own love ; in like manner an evil spirit, but 
 with this difference, that from the latter truths are taken away, 
 whilst from the good spirit falses are taken away, until at length 
 each becomes liis own love ; this is effected when the man-spirit is 
 brought into the third state, which will be treated of in what fol- 
 lows. When this effect takes place, he then turns his face con- 
 stantly to his love, which he has continually before his eyes, in 
 whatsoever direction he turns himself [see above, n. 123, 124.] 
 All spirits may be led at pleasure, provided only they be kept in 
 their ruling love, nor can they resist, howsoever they may be aware 
 that this is the case, and think that they will resist ; on several oc- 
 casions the trial has been made, whether they can act in any re- 
 spect contrary to it, but in vain ; their love is as a bond, or as a 
 rope, with which they are as it were tied round, by which they 
 may be drawn, and from which they cannot loosen themselves : 
 the case is similar with men in the world, who are also led by their 
 own love, and by that love are led by others ; but more so when 
 they become spirits, because then it is not allowed to present to 
 appearance any other love, and to assume a semblance of what is 
 not properly their own. That the spirit of man is his ruling love, 
 is made manifest in all consociation in the other life, for so far as 
 any one acts and speaks according to the love of another, so far 
 the latter appears with a full, cheerful, lively countenance through- 
 out ; but so far as any one acts and speaks contrary to his love, so 
 
CONCERMNG HEAVEX AND HELL. 301 
 
 f;\r liis countenance beajins to be changed, to be obscured, and not 
 to appear, and at ionv;lli it totally disappears as if he bad not been 
 there ; that tliis is tlie case, I have often wondered at, because 
 nothing of the kind can have place in t)ic world; but I have been 
 tohl, that the case is simdar with the spirit in man, which, when it 
 averts it>elf from another, is no lonjjcr in tlie viewofhiin. That a 
 spirit is his ruhng h)ve, was also made evident from this considera- 
 tion, that every spirit seizes upon and appropriates to himself all 
 thiiiiTs which are in agreement with his love, and rejects and alien- 
 ates from himself all things which are not in agreement : the love 
 of every one is like spongy and porous wood, which imbibes such 
 fluids as conduce to its vegetation, and repels all others ; and it is 
 like animals of every kind, which know their proper food, and ap- 
 petite those things which agree with their nature, and hold in aver- 
 sion those things which disagree ; for every love is willing to be 
 nourished by its own, evil love by falses, and good love by truths : 
 occasionally it has been given me to see, that certain simple good 
 spirits were desirous to instruct the evil in truths and goods, but 
 that the latter fled away far from the instruction, and when they 
 came to their own, seized with much jdcasure on tlie falses which 
 were in agreement with their love : also that good spirits dis- 
 coursed with each other concerning truths, which were heard with 
 gratification by the good who were present, but not attended to by 
 the evil who were also present, and who seemed as if they did not 
 hear. In the world of spirits appear ways, some lending to heav- 
 en, some to hell, every one to some society ; good spirits go in no 
 other ways than in those which lead to heaven, and to the society 
 which is in the good of their own love, and they do not see the 
 ways which are in another direction; but evil spirits go in no 
 other ways than in those which lead to hell, and to that society 
 there which is in the evil of their own love, neither do they see 
 the ways which are in another direction ; and if they see them, 
 liiey arc still not willing to walk in them. Such ways in the spir- 
 itual world are real appearances, which correspond to truths or 
 falses ; wherefore ways, in the Word, signify truths or falses.* 
 
 That way, path, road, a street, a broad street, signify truths, whicli lead to 
 good, and a)so falses which lead to evil, n. C27, 2333, 10422. That to sweep a 
 way denotes to prepare for the reception of truths, n. 3145. That to make a 
 39 
 
30ii CONCERNING HliAVJiN AN/J HELL. 
 
 From these documents of experience confirmation is given to what 
 was before said from reason, viz. that every man after death is his 
 own love, and his own will: it is said, " liis own will," because 
 the will of every one is his love. 
 
 480. 'riiat man after death remains to eternity such as he is as to 
 his will or ruling love, has also been confirmed by abundant expe- 
 rience. It has b -en granted me to discourse with some wlio lived 
 two thousand years ago, and whose lives are described in history, 
 and hence made known ; they w^erc found to be still like them- 
 selves, and altogether such as they had been described, thus of the 
 .same quality as to the love from which and according to which 
 their lives were formed. There were others who lived seventeen 
 iiundred years ago, and were also made known by history ; and 
 there were others who lived four hundred years ago, and some 
 three, and so forth, with Avhom also it was granted to converse, and 
 it was found that a similar affection still prevailed amongst them, 
 with no other difterence than that the delights of their love were 
 turned into such things as correspond. It w^as said by the angels, 
 that the life of the ruling love is never changed with any one to 
 eternity, inasmuch as every one is his own love, and therefore to 
 change it with a spirit would be to deprive him of his life, or to 
 extinguish it. They explained also the reason, viz. that man after 
 death can no longer be reformed by instruction, as in the world, 
 because the ultimate plane, which consists of natural knoAvledges 
 and affections, is then quiescent, and cannot be opened, because it 
 is not spiritual [see above, n. 464,] and that upon that plane, the 
 interiors which are of the mind [mens] or of the mind [animus] rest 
 as a house on its foundation, and that hence it is that man remains 
 to eternity such as the life of his love had been in the world. The 
 angels wonder exceedingly that man is not aware that every one is 
 of such a quality as his ruling love is, and that many believe that 
 they may be saved by immediate mercy, and by faith alone, without 
 any regard to the quality of the life, and that they do not knoW 
 Ihat divine mercy is mediate, and that it consists in being led by 
 the Lord both in the world and afterwards to eternity, and that 
 they are led by mercy w ho do not live in evil ; and that neither do 
 
 way known, when concerning the Lord, denotes to in:itriict in truths which lead 
 lo good, n. 10564. 
 
coiVCEiiNixn iiF.Avr.v and iif.ll. 30iJ. 
 
 they know tliul faith is tlie aflection of truth prorficding from ihr 
 heavenly love which is from the Lord. 
 
 481. That the man who is in celestial and spiritual lore comes in- 
 fo hiOvcn, and the man who is in corporeal and trorldli/ love, without 
 celestial and spiritual, into hell, mi<,'ht he made evident to me from 
 all whom I saw taken up into heaven, and cast into liell : they who 
 were taken up into heaven had been in celestial and sj)iritual love 
 as to life, but they who wore cast into hell had formed their lives 
 from corporeal and worldly love : celestial love consists in loving 
 what is ijood, sincere, and just, because it is good, sincere, and just, 
 and in doing accordingly under the influence of that love, whence 
 they derive the life of what is good, sincere, and just, which is ce- 
 lestial life ; they who love those for the sake of those, and do them 
 or live them, love also the Lord above all things, because those are 
 from Him, and they also love their neighbour, because those are 
 the ncighl)our who ought to be loved :* but corporeal love consists 
 in loving what is good, sincere, and just, not for the sake of those, 
 hut for the sake of self, because to secure thereby reputation, hon- 
 our, and gain, in which case they do not regard the Lord and their 
 neighbour in what is good, sincere, and just, but themselves and the 
 world, taking delight in fraud, which fraud renders good evil, sin- 
 cerity insincere, and justice unjust, so that evil, insincerity and in 
 justice are principally loved. Inasmuch as the love thus determines 
 
 * Tliat tlic Lord, in tlic supreme sense, is the neighbour, breause lie ought 
 lo be loved above all things; but that to love the Lord is to love that wiiicli is 
 from Ilim, because lie Iliinsolf is in every thing wliioh is from Himself, thus it 
 is to love what is good and true, n. 2425, 8410, rtTUO, 071 1, 68i;», 0S23, f-123. 
 That to love what is good and true, wliich is from Him, is lo live according to 
 those principles, and that this is to love the Lord, n. 10143, 10153, lOolo, 10336, 
 10578, 10648. That every man, and society, also a mans country and the 
 church, and, in the universal sense, the kingdom of the Lord, are the neighbour, 
 and that to do them good from the love of good, according to the quality of their 
 state, is to love the neiglibonr ; tlius their good, which is to be consulted, is tlic 
 neighbour, n. Csl8 to fiS24, 8123. That moral good also, which is sincerity, and 
 civil good, wiiich is justice, arc the neigiihour ; and tliat to act sincerely and 
 justly from the love of sincerity and justice is to love the ncighbou% n. 2015. 
 473'», 812<), 8V21, 8123, 8123. Hence that charily towards the neighbour extends 
 itself to all things of the life of man, and that to do what ia good and just, and 
 to act sincerely from the lieart, in every function and in every work, is to love 
 (he neighbour, n. 2417,8121, 8124. That doctrine in tbc ancient church wa.sthc 
 doctrine of charity, an 1 that hence they had wisdom,, n. 2417, 23:^3. 341». 342''i 
 4844, 6628. 
 
304 CONCERNING HEAVEN AND IIELL. 
 
 the life of every one, therefore all, as soon as they come after death 
 into the world of spirits, arc explored as to their quality, and are 
 brought into connexion with those who are in similar love, they who 
 are in heavenly love with those who are in heaven, and they who 
 are in corporeal love with those who are in hell : and likewise when 
 they hare passed through a first and second state, they are so sepa- 
 rated, that they no longer see each other nor know each other; for 
 every one becomes his own love, not only as to the interiors which 
 are of the mind, but also as to the exteriors which are of the face, 
 of the body, and of the speech, since every one becomes an effigy 
 of his own love, even in externals : they who are corporeal loves, 
 appear gross, obscure, black, and deformed ; but they who are heav- 
 enly loves, appear cheerful, bright, fair and beautiful : the}' are also 
 altogether dissimilar as to their minds and thoughts ; they who are 
 heavenly loves are likewise intelligent and wise ; but they who are 
 corporeal loves are stupid, and like persons infatuated. When it is 
 given to inspect the interiors and exteriors of the thought and affec- 
 tion of those who are in heavenly love, the interiors appear like 
 light, in some cases like flaming light, and the exteriors in various 
 beautiful colours like rainbows ; but the interiors of those who are 
 in corporeal love appear as somewhat black, because they are clos- 
 ed, and in some cases as dusky fire, which is the case witli those 
 who had been interiorly in mahgnant deceit ; but the exteriors ap- 
 pear of a dirty colour, and disagreeable to the sight ; (the interi- 
 ors and exteriors, which are of the mind [?«f?z<;] and of the mind 
 [anifnus], are presented visible, in the spiritual world, as often as it 
 is well-pleasing to the Lord). They again who are in corporeal 
 love, see nothing in the light of heaven, which to them is thick 
 darkness, whereas the light of hell, which is as light from burning 
 coals, is to them as clear light ; in the light of heaven also their in- 
 terior sight is darkened, insomuch that they are insane, wherefore 
 they shun it, and hide themselves in caves and caverns, at a depth 
 according to the falses derived from evils prevalent with them ; 
 but, on the other hand, they who are in heavenly love, the more 
 interiorly or superiorly that they come into the light of heaven, so 
 much the more clearly do they sec all things, and likewise all things 
 more beautiful, and so much the more intelligently and m isely do 
 they perceive truths. They who are in corporeal love, cannot in 
 any wise live in the heat of heaven, for the heat of heaven is heav- 
 
CONCEUNMNW lir.AVr.N AND III'.I.L. 'JOo 
 
 v\\\y love, but in the licat of licll, uliich is tin- love of exrrcisiiijj; 
 rage towards others wlio «lc» not ravoiir tlicmselxcs ; eoiitempt of 
 others, enmity, hatred, reveiijre, are tlie deh<;ht.s of their love, and 
 when they are in those dehirhts, tliey are in their hiV, not at all 
 knowing what it is to do 2;ood to others from ijood, and for the sake 
 of good, but only to do good from evil, and for the sake of evil. 
 Neither can they who are in corporeal love respire in luaxcii, for 
 when any evil spirit is conveyed thither, he draws his breath as one 
 who is in an agony of i)ain ; whereas they \\ ho are in heavenly 
 love respire the more freely, and live the more fully, in proportion 
 as they arc admitted more interiorly into heaven. I'rom these con- 
 siderations it may be manifest, that celestial and spiritual love is 
 lieaven with man, because on that love are inscribed all things of 
 l:eaven; and that corporeal and worldly love, without celestial and 
 spiritual, are hell with man, because on those loves are inscribed 
 all things of hell. Hence it is evident, that he who is in celestial 
 and spiritual love comes into heaven, and he who is in corporeal 
 and worldly love without celestial and spiritual, into hell. 
 
 482. That faith does not rtmain trith man if it be not grounded 
 in heavenhj love, has been made manifest to me by so much expe- 
 rience, that if all things were to be adduced which I have seen and 
 heard on the subject, they would fill a volume : this I can testify, 
 that there is no faith at all, neither cau any be given, with those; 
 who are in corporeal and worldly love without celestial and spirit- 
 ual, and that it is only science, or a persuasion that a thing is true, 
 because it serves their love : several also of those who supposed 
 that they had been in the faith, were brought to those who were 
 in the faith, and on this occasion, when communication was given, 
 they perceived tliat they had no faith at all; they confessed also, 
 afterwards, that merely to believe what is true, and to believe the 
 Word, is not faith, but to love truth from heavenly love, and to 
 will and do it from interior affection : it was likewise shown that 
 their persuasion, which they called faith, was only like the light of 
 winter, in which, because there is no heat, all things on the earth, 
 being frozen up, are torpid, and are buried in snow ; wherefore the 
 light of persuasive faith with them, as soon as it is shone upon by 
 the rays of the light of heaven, is not only extinguished, but also 
 becomes as thick darkness, in which no one sees himself; and on 
 this occasion the interiors at the same time arc so darkened, that 
 
■30(i CONCERNING HEAVEN AND HELL. 
 
 they understand nothing at all, and at length grow insane from 
 falses. Wherefore with such, all the truths are taken away which 
 ihey had learned from the Word and from the doctrine of the 
 church, and had called the truths of their faith, and in their place 
 they are imbued with every false which is in agreement with the 
 evil of their life : for all are let into their own loves, and with them 
 into concordant falses, and on this occasion they hate and hold in 
 aversion, and thus reject truths, because they are repugnant to the 
 falses of evil in which they are. This I can testify from all my ex- 
 perience concerning the things nf heaven and hell, that they who 
 from doctrine have confessed fiiith alone, and have been in evil as 
 to life, are all in hell ; I have seen them cast down thither to the 
 number of several thousands, of whom an account may be seen in 
 a small work concerning the Last Judgment and the Destruction of 
 Bcd>i/Ion. 
 
 483. That lave in act is ichat remains, thus that the life of man 
 remains, follows as a conclusion from what has been just now shown 
 from experience, and from what has been above said concerning 
 deeds and works ; love in act is work and deed. 
 
 484. It is to be noted that all works and deeds are of moral 
 and civil life, and hence that they regard what is sincere and right, 
 also what is just and equitable ; what is sincere and right is of 
 moral life, and what is just and equitable is of civil life : the love 
 from which those are brought into efl'ect, is either heavenly or in- 
 fernal ; works and deeds of moral and civil life are heavenly, if 
 they are done from heavenly love, for the things done from heav- 
 enly love are done from the Lord, and the things done from the 
 Lord are all of them good ; but the deeds and vrorks of moral and 
 civil life are infernal, if they are done from infernal love, for the 
 things done from this love, which is the love of self and of the 
 world, are done from the man himself, and the things done from 
 the man himself are all in themselves evil ; for man, viewed in 
 himself, or his proprium, is nothing but evil.* 
 
 * That the proprium [selfhood] of man consists in loving himself more than 
 God, and the world more than heaven, and in making light of his neighbour in 
 comparison with himself, thus that it consists in the love of self and of llic world, 
 n. G34, 731, '1317. That it is this proprium into which man is horn, and that it 
 is dense evil, n. 210, 215, 731, 874, 875, 870, 087, 1047, 2307, 2318, 3518, S701, 
 3312, 6480, 8550, 102^3, 10284, 10286, i0731 . 'J'hat from the proprium of man 
 
«:oNi i;uMX<; iii:vvi:n .wn hell. '.iO'i 
 
 That the Delights ov tmi: Lu'e of every one after Death 
 are tiknei> into rorkespondent ones. 
 
 485. Tliat tile niliii"^ aflectioa or predominant luvc remains tn 
 ftcrnity w lli tvery one, was shown in the preccilin":^ article ; but 
 that the deh-^hts ol" that atrection or h)ve arc turned into corres- 
 pondent ones, remains now to be shown : by being turned into 
 corresi)ondcnt ones, is meant into i>[)iritual deli^iits which arc cor- 
 respondent to natural : tliat they are turned into s])iritual dehghts, 
 may be manifest from this consideration, that man, so long as he 
 is in his terrestrial body, is in the natural world, but when ho 
 leaves that body, he comes into the spiritual world, and puts on :i 
 spiritual body. That the angels are in a perfect human form, and 
 likewise men after death, and that their bodies, with which they 
 arc clothed, are spiritual,' may be seen above, n. 73 to 77 : and n. 
 I'i'^ to 400 : and what the correspondence is of things spiritual 
 with things natural, n. 87 to 115. 
 
 486. All the delights appertaining to man arc of his ruling love, 
 for man is not sensil)lo of any other delight than of what he loves, 
 ilius he is most sensible of that which he loves above all things, for 
 whether we speak of the ruling love, or of that which is loved 
 above all things, it is the same thing. Those delights are various ; 
 ihere are as many in general as there are ruling loves, conse- 
 quently as many as there arc men, spirits and angels, for the 
 ruling love of one is not in every respect like that of another ; 
 hence it is that no two faces are exactly alike, for the face is an 
 image of the mind of every one, and in the spiritual world is an 
 image of every one's ruling love : the specific delights of every one 
 are also of infinite variety, nor is one delight of anyone altogether 
 like to or the same with another, whether they be regarded as suc- 
 
 lornqtli not only all tliat is c\ il, but likewise all that is talic, n. 1047, 10283, 
 10284, 10280. Tliat tlic evils, which aru from the proi)riiim of man, arc con- 
 Ipfupt of others, enmity, hatred, revenge, cruelty, doceit, n. CG67, 7372, 7373 
 7:m, 9348, 10038, 10742. That so far as the propriuni of man hath rule, so far 
 tlif good of love and the truth of faith are either rejected, or sufTocutod, or per- 
 verted, n. 2041, 74<tl, 74S>2, 7(143, 84S7, 10455, 10743. That the propriun. of 
 man is hell with him, n. C!)4, i^480. That the good, wliich man docth from the 
 proprium, is not good, but in itself evil, n. 8478. 
 
308 OONCERNING HEAVEN AND HELL. 
 
 ceeding" one after another, or as abiding together one Avith the 
 other, for in neither case is one given the same with anotlier ; ne- 
 vertheless these specific dehghts with every one have reference to 
 his one h)ve, Avhich is the ruHng love, for they compose it, and tlius 
 make one with it : in like manner all delights iu general have re- 
 ference to one universally ruling love, in heaven to love to the 
 Lord, and in hell to the love of self. 
 
 487. What and of what quality the .spiritual delights arc into 
 "which the natural delights of every one after death are turned, 
 cannot be known from any other source than from the science of 
 correspondences; this science teaches, in general, that nothing 
 }uitural is given which has not something spiritual corresponding 
 to it, and it also teaches, specifically, what and of Avliat quality 
 that is which corresponds ; wherefore whosoever is in that science 
 may know (cognosco) and know (scio)* his own state after death, 
 provided he only knows (scio) his own love, and what his quality 
 is in the universally ruling love, to which all loves have reference, 
 as was said just above. But to know the ruling love, is impossible 
 for those Avho are in the love of self, because they love what is 
 their own, and call their ovs^n evils goods, and at the same time call 
 the falses Avhich favour them, and by which they confirm their own 
 CA'ils, truths ; nevertheless, if they are willing, they may know it 
 from others who are wise, since these see what they themselves do 
 not see ; but neither is this possible with those who are so intoxi- 
 cated with the love of self, as to reject all teaching of those Avho 
 are wise. But they who are in heavenly love, receive instruction, 
 and see their own evils into Avhich they were born, Avhilst they are 
 betrayed into them, discerning them by virtue of truths, for these 
 make evils manifest : for every one is capable, by virtue of truth 
 which is derived from good, of seeing evil, and the false which at- 
 tends it, but no one can see what is good and true from evil ; the 
 reason is, because the falses of evil are darkness, and likewise cor- 
 respond to darkness, wherefore they who are in falses derived from 
 evil are as blind persons, who do not see the things which are in 
 
 * The Author here makes a distinction between the two Latin terms cognosco 
 and scio, whicli distinction cannot be expressed in the English language. He 
 applies the term cognosco to all that knowledge which is derived from the Word 
 of God, and the term scio to the knowledge which man derives from other 
 sources. See also the Note at n. 412. Tr. 
 
CONCEUXING IIE.VVEN AXU HELL. -iW 
 
 light, they likewise shun them like birds of night :* but truths de- 
 rived from good are light, and likewise correspond ti> light [see 
 above, n. TiOto 131 ;J whcrefiire they who are in truths derived 
 from good, are seers and persons whose eyes are open, and dis- 
 ■cern those things which are of light and of shade. On these 
 subjects it has also been given me to be conhrined by experience ; 
 the angels who are in the heavens both see and perceive the 
 evils aiul falses which occasi(mally arise in themselves, and likewise 
 the evils and falses wluoh prevail in the spirits in the world of 
 spirits who are connected with the hells, but the spirits themselves 
 cannot see their own evils and falscs ; what the good of heavenly 
 love is, what conscience, Avhat sincerity and justice except it be for 
 the sake of themselves, what it is to be led by the Lord, they do 
 not comprehend, insisting that there are no such things, thus that 
 they are of no account. These observations are made to the intent 
 that man may explore himself, and from his delights may discover 
 his love, and hence, as far as can be known from the science of 
 correspondences, may know the state of his own life after death. 
 
 488. In what manner the delights of every one's life are turned 
 after death into corresponding delights, may indeed be known from 
 the science of correspondences, but inasmuch as that science is not 
 as yet made public, I shall endeavour to throw light on the subject 
 by some cases of experience. All they who are in evil, and have 
 confirmed themselves in falses against the truths of the church, 
 especially they who have rejected the Word, shun the light of 
 heaven, and plunge themselves into hiding-places, which in the 
 apertures appear extremely dark, and into clefts of rocks, where 
 they hide themselves, and this because they have loved falses and 
 liave hated truths, for such hiding-places, and likewise the clefts 
 i»f rocks, t and also iulscs, correspond to darkness, and light to 
 
 That darkness, in the Word, from correspondence signifies falscs, and thick 
 darkness the falscs of evil, n. 1839, lS(><t, 7GSrf, 7711. Tliat the li^'ht of heaven 
 is thick darkness to the evil, n. ISGl, 78'32, 811)7. That they who are in the 
 bells are said to be in darkness, because in the falses of evil, concerning whom, 
 n. 1W40, 1418, 4531. That the blind, in the Word, signify those who are in 
 falses, and arc not willing to be instructed, n. 2333, 6'JW. 
 
 t That a hole and cleft of a rock, in the Word, signifies an obscure and false 
 principle of faith, n. 10582. Because a rock signifies faith from the Lord, ii 
 aoSl, lOoSO : and a stone the truth of fuith. n. 114, 043, 1003, 3720, 6426, 8608, 
 1 037U. 
 
 40 
 
310 CONCERNING HEAVEN AND HELt. 
 
 truths; their dehjrht is to dwell there, and it is undeli£,htfiil to theia 
 to dwell in open plains. The case is similar with those who have 
 found delight in clandestine and insidious purposes, and in the 
 concealment of treacherous desijrns, for they likewise conceal them- 
 selves in those hiding-places, and enter into vaults wliich are so 
 obscure, that they cannot even see each other, but whisper to each 
 other in the corners ; such is the chanj^e of the delight of their 
 love. They, again, who have applied themselves to the study of 
 the sciences, without any other end than to acquire the reputation 
 of learning, and who have not cultivated the rational by those 
 sciences, and have hence from self-conceit taken delight in the 
 things of memory, love sandy places, which they choose in prefer- 
 ence to fields and gardens, because sandy places correspond to 
 such studies. They, again, who have cultivated the science of the 
 doctrinals of their own church and 'of others, without any applica- 
 tion of those doctrinals to life, choose for themselves craggy 
 ground, where they dwell among heaps of stones, shunning places 
 that are cultivated, because they hold them in aversion. They, 
 again, who have ascribed all things to nature, and likewise they 
 who have ascribed all things to their own prudence, and by various 
 arts have raised themselves to honours, and have procured wealth, 
 in the other life apply to the study of magical arts, which arc 
 abuses of divine order, in which they perceive the highest delight 
 of life. They, again, who have applied divine truths to their own 
 loves, and have thus falsified those truths, love urinous scents and 
 matters, because urinous scents and matters correspond to the 
 delights of such love.* They, again, who have been sordidly ava- 
 ricious, dwell in cells, and love such filth as swine delight in, and 
 likewise substances which emit a stench such as is exhaled fvom 
 indigested meat in the stomach. They, again, who have passed 
 their lives in mere pleasure, living delicately, and indulging in the 
 delights of appetite, so as to love them as the highest good of life, 
 in the other life love what is excrementitious and the places in 
 which it is deposited, which to them are objects of delight, by 
 reason that such pleasures are spiritual filth ; they shun clean 
 places which are void of filth, because such places are undelightful 
 to them. They, again, who have taken delight in adulteries, pass 
 their time in brothels, where all things are dirty and filthy, loving 
 
 * That the defilements of truth correspond to urine, n. 5390 
 
CONCEn.NINd IIEAVF.N AND HELL. 3iJ 
 
 ^ucli habitations, and sliiinnin<r chaste lioiises, into which latter, 
 when thoy enter, they full into a swoon ; notliin;^ is more dehi^ht- 
 ful to them tlian to break the bonds of marriage. They, again, 
 who have been desirous of revenge, and have hence contracted a 
 savage and cruel nature, love cadaverous substances, and likewise 
 dwell in such hells. So in other instances. 
 
 489. But the delights of the life of those who in the world have 
 lived in heavenly love, are turned into things corresponding, such 
 as are in the heavens, which exist from the sun of heaven, and 
 from the light thence derived, which light presents to view such 
 tltings as inwardly conceal in them things divine; the objects 
 which thence appear aftect the interiors of the angels which arc 
 of their minds, and at the same time the exteriors which arc of 
 their bodies ; and whereas divine light, which is the divine truth 
 proceeding from the Lord, flows-in into their minds, which are 
 opened by heavenly love, therefore in externals it presents such 
 things as correspond to the delights of their love : that those things 
 which appear visible in the heavens correspond to the interiors of 
 the angels, or to those things which are of faith and love, and 
 hence of their intelligence and wisdom, was shown in the articlo 
 treating of representatives and appearances in heaven, n. 170 to 
 17(3; and in the article treating of the wisdom of the angels of 
 heaven, n. 2(j.» to 275. Inasmuch as we have undertaken to con- 
 firm this matter from cases of exj)erience, in order to illustrate 
 what has been said above from the causes of things, I feel disposed 
 also to adduce some particulars concerning the heavenly delights 
 into which natural delights are changed with those who live in the 
 world under the influence of heavenly love. They who have loved 
 divine truths and the Word from interior aftection, or from the 
 affection of truth itself, in the other life dwell in light, in elevated 
 places, which appear as mountains, and arc there continually in 
 the light of heaven ; they do not know what darkness like that of 
 the night in the world is, and they likewise live in a vernal tem- 
 perature ; fields and crops of corn as it were, and likewise vine- 
 yards, are presented to their view ; in their houses singular things 
 are refulgent as if they were of precious stones ; when they look 
 out through their windows, it is as if they looked through pun; 
 chrystal : these are the delights of their sight, and the same things 
 ar? interiorly dc!ig'itfid frouj coricppondcncc with divine-celestial 
 
SV2 CONCERNIxNG HEAVEN AND HEU. 
 
 * 
 
 thinn^s, for llie truths derived from the Word, which they have 
 loved, correspond to crops of corn, to vineyards, to precious stones, 
 to windows and chrystals.* They, again, who have inimediately 
 apphed to life the doctrinals of the church derived fr6m the Word, 
 are in the inmost heaven, and excel all others in the delight of 
 wisdom : in singular objects they see things divine ; they see in- 
 deed the objects, but the corresponding divine things flow-in im- 
 mediately into their minds, and fill them with blessedness, witli 
 which all their sensations are affected, hence all things as it were 
 laugh, sport, and live, before their eyes : on this sid)jcct see above, 
 11. 276. They, again, who have loved the sciences, and by them 
 have cultivated their rational, and have thence procured to them- 
 selves intelligence, and at the same time have acknowledged a 
 Divine, experience in the other life a change of the pleasure of the 
 sciences and of rational delight, into spiritual delight, which is 
 that of the knowledges of good and of truth ; they dwell in gar- 
 dens, where there appear beds of flowers and grass-plots beauti- 
 fully arranged, and rows of trees round about with .porticos and 
 walks ; the trees and flowers vary every day, the sight of all in 
 general presenting delights to their minds, whilst the varieties in 
 particular continually renew those delights ; and whereas they 
 correspond to things divine, and the inhabitants are in the science 
 of correspondences, they are always filled with new knowledges, 
 and by those nev/ knowledges their spiritual rational is perfected : 
 these are their delights, because gardens, beds of flowers, grass- 
 plots, and trees, correspond to sciences, to knowledges, and thence 
 to intelligence. t The}-, again, who have ascribed all things to the 
 Divine, and have regarded nature respectively as dead, only sub- 
 
 • That a crop of coin, in the Word, signifies a state of reception and of in- 
 crease of truth derived from good, n. 9291. That a standing crop signifies truth 
 in conception, n. 9146. Tliat vineyards signify tlic spiritual church, and tlie 
 truths of that ciiurch, n. 10G9, 9139. That precious stones signify the truths of 
 heaven and the ciiurch transparent from good, n. ll'l, nSG3. 08G5, 08(i8, 0673. 
 9905. That a window signifies the intellectual principle which is of the inter- 
 nal sight, n. 655, C58, 3391. 
 
 t That a garden, a grove and paradise signify intelligence, n. 100, 108, 3220. 
 That therefore the ancients celebrated holy worship in groves, n. 2722, 4562. 
 That flowers and flov»-er beds signify scientific truths and knowledges, n. 93.'j3. 
 That herbs, grasses, and grass-plots signify scientific truths, n. 7.571. Thattrocs 
 signify perceptions and knowledges, n. 103. 2163, 2682, 2722, 2972. 7GP2. 
 
COXCERNINtt IIUAVr.N AND HELL. 313 
 
 nvTviont to tliiiip;s spiritti;il, iind iiavc confirmrd tliomsclvcs in such 
 hclicf, arc iu heavenly huht, so that all tiiiii<Ts which appear 
 hcforc their eyes derive from that light a transparency, in which 
 they behold innumerable variegations of light, which variegations 
 tlioir internal sight as it were immediately iml>ihes, whence tliey 
 jiorceive interior delights : the things which appear in their houscB 
 are as it were adamantine, in which are similar variegations ; I 
 have been told, that the walls of their houses are as it were chrys- 
 talline, thus also transparent, and in them appear as it were float- 
 ing forms representative of things celestial, and this also with per- 
 j)etiial variety : these effects result from the circimistance, that 
 such transparency corresponds to an intellect enlightened by the 
 liord, the shadows being removed which arise from the faith and 
 love of natural objects ; such are the things, and infinite others, 
 concerning which it is said by those who have been in heaven, that 
 they have seen what eye has never seen, and, from tlie perception 
 of divine things communicated to th« m from those things, that thev 
 have heard what the ear has never heard. They, again, who have 
 not dealt clandestinely, but have been desiro is that all things 
 which they thought should be exposed to view, so far as was con- 
 sistent with civil life, inasmuch as they thought nothing but what 
 was sincere and just from the Divine, have lucid faces in heaven, 
 and in their faces, by virtue of that lucidity, singular their affec- 
 tions and thoughts appear as in a form, and as to their speech and 
 actions, they are as it were the effigies of their affections ; hence 
 they are loved more than others : when they speak, the face con- 
 tracts a degree of obscurity, but when they have done speaking, 
 the same things which they spoke appear together in the face fully- 
 exposed to view: all things likewise which exist around them, in- 
 asmuch as they correspond to their interiors, are in such an ap- 
 pearance, that it is perceived clearly by others what they represent 
 and signify : the spirits who have had delight in clandestine deal- 
 ings, when they see them at a distance, shun them, and appear to 
 themselves to creep away from them like serpents. They, again, 
 who have regarded adulteries as enormous, and have lived in the 
 chaste love of marriage, are above all others in the order and form 
 of heaven, and hence in all beauty, and continually in the flower 
 of youth ; the delights of their love are ineffable, and they encreasc 
 to eternity : for into that love all the delights and joys of heaven 
 
314 CGXCERNIN'G IlEAVKN AND HELL. 
 
 flow, because that love descends from the conjunction of the Lortf 
 with heaven and with the church, and in general from the con- 
 junction of good and truth, which conjunction is heaven itself in 
 general, and with every individual angel in particular [see above, 
 n. 3G6 to 380 :] their external delights are such as cann<,t be de- 
 scribed by human expressions. But these are only a few of the 
 things which have been told me concerning the correspondences of 
 delights with those who are in heavenly love. 
 
 490. From what has been said it may be known, that the delights 
 of all after death are turned into correspondent ones, the love it- 
 self still remaining to eternity, as conjugial love, the love of what 
 is just, sincere, good and true, the love of sciences and of knowl- 
 edges, the love of intelligence and wisdom, and all other loves : 
 the things which thence flow, as streams from their fountain, are 
 delights, which likewise remain, but are exalted to a higher d&- 
 gree, when raised from natural delights to spiritual. 
 
 Concerning the first state of Man after Death. 
 
 491. There are three states througli which a man passes after 
 death, previous to his coming either into heaven or into hell; the 
 first state is that of his exteriors ; the second state is that of his 
 interiors, and the third state is that of his preparation ; all which 
 states man passes through in the world of spirits. Yet there are 
 some who do not pass through these states, but immediately after 
 death are either taken up into heaven, or cast into hell. They 
 who are immediately taken up into heaven, are they who have 
 been regenerated, and thus prepared for heaven, in the world ; 
 they who are so regenerated and prepared that they have need only 
 to reject natural filth with the body, are immediately conveyed by 
 the angels into heaven ; I have seen them taken up after the hour 
 of death. But they who have been interiorly wicked, and exteri- 
 orly as to appearance good, thus who have filled their wickedness 
 with deceit, and have used goodness as a means of deceiving, are 
 immediately cast into hell; I have seen some of this character cast 
 into hell instantly after death, one of the most deceitful, with his 
 head downwards and feet upwards, and others in other ways. 
 
CONCERNING HKAVEN AND IIKLL. 315 
 
 There are likewise some who iimnediatcly after death arc rejected 
 into caverns, and arc thus separated from those who are in the 
 world of spirits, and are tlicnce taken out and k't in thither hy 
 turns ; these are tliev who, uiuh-r civil pretences, have deah wick- 
 edly with their neijjhlKtur. But hoth the latter and the former are 
 few in comparison with those who are kept in the world of s[)irits, 
 and are there j)repared according to divine order for heaven or for 
 hell. 
 
 492. As tu what concerns the first state, which is the state of 
 the exteriors, man comes into it immediately after death : for every 
 man as to liis sjiirit has both exteriors and interiors; the exteriors 
 of the spirit are those, by which it accommodates the body of man 
 in the world, especially his face, speech, and i^estures, to consocia- 
 tion with others ; but the interiors of the spirit are those which 
 are of its own proper will and its derivative thought, which are 
 rarely manifested in the face, the speech, and gesture ; for man i? 
 accustomed from infancy to assume a semblance of friendship, of 
 benevolence, and of sincerity, and to conceal the thoughts of his 
 own proper will ; hence, from habit, he contracts moral and civil 
 life in externals, whatsoever his quality may be in internals ; and 
 the etTect of this habit is, that man scarcely knows his interiors, 
 and likewise that he does no^ attend to them. 
 
 493 The first state of man after death is similar to his atate 
 in the world, because then in like manner he is in externals ; he 
 lias also a similar face, similar speech, and a similar mind [ajii- 
 wws,] thus he is in similar moral and civil life ; hence it is that he 
 then knows no other than that he is still in the world, unless he 
 adverts to those things which present themselves, and to what was 
 told him by the angels when he was raised up, that he is now a 
 spirit [n. 450]. Thus one life is continued into another, and 
 death is only the passage. 
 
 494. Inasmuch as the spirit of man recently departed from the 
 world is of such a nature, therefore he is now known by his friends, 
 and by those with whom he was acquainted in the world, for spir- 
 its perceive this, not only from the face and speech, but also from 
 the sphere of his life when they approach ; for every one in the 
 other life, when he thinks of another, presents also to himself the 
 face of that other in his thought, and at the same time several 
 things relative to his life, and when he does this the other becomes 
 
31b COXCERNIKCi IIEAVK.N AXD IIKLl.. 
 
 present, as if he was sent fv>r and called : this circumstance in the 
 spiritual world results from the fact, that thoughts are there com- 
 municated, and that there are no spaces there such as exist in the 
 natural world [see above, n. 191 to 199 ;] hence it is that all, when 
 they first come into the other life, are recognized by their friends, 
 their relations, and by those with whom they are at all acquainted, 
 and likewise that they discourse with each other, and afterwards 
 consociate according to their friendship in the world : I have fre- 
 quently heard that they who have come from the world, have re- 
 joiced at seeing their friends again, and that their friends in their 
 turn have rejoiced at their arrival amongst them. This is a com- 
 mon case, that a married person meets his or her former spouse, 
 and that they mutually congratulate each other ; they remain also 
 for a time together, but longer or shorter according to the delight 
 of cohabitation in the world; nevertheless if love truly conjugial, 
 which love is the conjunction of minds from heavenly love, has not 
 joined them together, after remaining with each other for some 
 time they are separated. But if the minds of the parties M'ere in 
 disagreement, so as interiorly to hold each other in aversion, they 
 burst forth into open enmity, and sometimes into combat, notwith- 
 standing which they are not separated until they enter th.e second 
 state, which will be treated of in what presently follows. 
 
 495. Inasmuch as the life of spirits recently deceased is not un- 
 like their life in the natural world, and since they know nothing of 
 the state of their life after death, nor about heaven and hell, except 
 what they have learned from the literal sense of the Word and 
 preaching thence derived, therefore when they have wondered that 
 they are in a body, and in the enjoyment of every sense which 
 they had in the world, and that they see similar objects, they come 
 into a desire of knowing what is the nature of heaven and what is 
 the nature of hell, and where they are to be found ; wherefore they 
 are instructed by friends concerning the state of eternal life, and 
 are likewise led about to various places, and introduced into va- 
 rious companies, and some into cities, and likewise into gardens 
 and paradises, generally to objects of magnificence, since such 
 delight the externals in which they are : they are then by turns let 
 into their own thoughts, which they had entertained in the life of 
 the body, concerning the state of their souls after death, and con- ' 
 eerning heaven and hell, and this even to indignation at their hav- 
 
CONCERNING HEAVEN AND HELL. 317 
 
 kiitf been entireh' iijiioraiit of such things, ftiid likewise at the ig- 
 norance of the c.hurcli. Ahnost all arc desirous of knowing whetlicr 
 they shall come into heaven ; several believe that they shall come 
 into heaven, ixicauso in the world they iiav«^ led a moral and civil 
 life, nf)l considering that bi>tli the wicked am! the gooil lead a si- 
 milar life in externals, doing good to others in a similar manner, 
 and in a sin»ilar manner frctiucnting places of public worship, hear- 
 ing sermons, and repeating juayers, not being at all aware that 
 external acts and the externals of worship are of no avail, but the 
 internal from which externals proceed : out of some thousands 
 scarcely one knows what internals are, and that heaven and the 
 church appertaining to man consist in those ; and stdl less that 
 external acts have a quality according to that of the intentions and 
 thoughts, and of the love and faith, by which they arc influenced, 
 and from which they are derived ; and when they are instructed, 
 they do not comprehend how thinking and willing are of any avail, 
 resting all on speaking and acting : such is the quality of the gen- 
 erality of persons who at this day come from the christian world 
 into the other life. 
 
 49G. Nevertheless they are explored by good spirits as to their 
 quality, and this by various methods, since in this first state the 
 wicked speak truths, and do good actions, alike as the good, for 
 the reason spoken of above, because they have alike lived morally 
 in the external form, since they have lived in governments, and 
 under laws, and since they have thereby ac<iuired the reputation 
 of being just and sincere, and have secured favour, and thus been 
 exalted to honours and obtained wealth : but evil spirits are dis- 
 tinguished from the good principally by this, that the evil listen 
 eagerly to what is said about external things, and pay little atten- 
 tion to internal things, which are the truths and goods of the church 
 and of heaven; these latter things indeed they hear, but not with 
 attention and joy : they are also distinguished by this, that they 
 frequently turn themselves to certain quarters, and, when left to 
 themselves, that they go in the paths which are in that direction ; 
 from the quarters to which they turn, and the paths in which they 
 go, it is ascertained what the quality of the love is which leads 
 them. 
 
 497. AH the spirits who arrive from the world, are indeed tied 
 !o some society in heaven, or to some society in hell, but only as 
 11 
 
J>1» CONCERNING HEAVEN AND H^LL. 
 
 to their inleriors, but those interiors arc not manifested to any one 
 so long as they are in exteriors, for external things hide and cover 
 things internal, especially with those who are in interior evil ; nev- 
 ertheless afterwards they appear manifest, when they come into 
 the second state ; because then their interiors are opened, and the 
 exteriors laid asleep. 
 
 498. The first state of man after death continues with some for 
 days, with some for months, and with some for a year, and seldom 
 ^ith any one beyond a year ; in each case with a difference ac- 
 cording to the agreement and disagreement of the interiors with 
 the exteriors : for with every one the exteriors and interiors ought 
 to act in unity, and to correspond, it not being allowed to any one 
 in the spiritual world to think and will one thing and to speak and 
 act another, since every one in that world must be the effigy of his 
 own aftection or of his own love, and therefore such as he is in the 
 interiors, such he must be in the exteriors ; for which reason the 
 exteriors of a spirit are first uncovered and reduced to order, that 
 they may serve as a corresponding plane for the interiors. 
 
 Concerning the Second State of Man after Death- 
 
 499. The second state of man after death is called the state of 
 the interiors, because he is then let into the interiors which are of 
 his mind, or of the will and thought, and the exteriors, in which he 
 had been in his first state, are laid asleep. Everyone who adverts 
 to the life of man, and to his speech and actions, may know that 
 with every one there are things exterior and things interior, or 
 exterior and interior thoughts and intentions ; this may be known 
 from the following considerations : he who is engaged in civil life 
 thinks of others according to what he has heard and apperceived 
 concerning them either from report or from conversation, never- 
 theless he does not speak with them according to his thought, and 
 although they are evil, still he behaves civilly towards them : that 
 this is the case, is especially evident from pretenders and flatter- 
 ers, who speak and act altogether otherwise than they think and 
 •will ; and from hypocrites, who speak about God, about heaven, 
 about the salvation of souls, about the truths of the church, about 
 
CONCERNINO HEAVEN AND HELt. 319 
 
 their country's good, and nboul their neighbour, as from faith and 
 Jove, when yet in heart they entertain other sentiments and love 
 tlieniselves alone. From tliese considerations it may be manifest, 
 that there an- two principles of thouglit, one exterior and the other 
 interior, and tliat sucli persons speak from exterior thought, and 
 from interior thought entertain a dilVerent sentiment, and that 
 those two thoughts are separated, caution being taken lest the in- 
 teriors should rtow-in into the exteriors, and in any manner ap- 
 pear. Man from creation is of such a quality, that interior thought 
 should act in unity wilh exterior by correspondence ; and it like- 
 wise does so act in unity with those who are in good, for such 
 think and speak only what is good ; but with those who are in 
 evil, interior thouglit does not act in unity with exterior, for all 
 such think what is evil and speak what is good ; with these there- 
 fore order is inverted, for good with them is without, and evil with- 
 in ; hence if is that evil has dominion over good, and suVjjects this 
 to itself as a servant, that it may serve itself as a medium to obtain 
 its ends, which are of its love ; and whereas such an end is in the 
 good which they speak and which they do, it is evident that the 
 good appertaining to them is not good, but infected with evil, how- 
 soever it may appear as good in the external form with those who 
 are not acquainted with their interiors: it is otherwise with those 
 who are in good, for with them order is not inverted, but good 
 from interior thought flows-in into the exterior, and thus into the 
 speech and into the actions ; this is ;he order into which man was 
 created, for thus his interiors are in heaven, and in the light of 
 heaven, and since the liijht of heaven is the divine truth proceed^ 
 ing from the Lord, consequently is the Lord in heaven [n. 126 to 
 140], therefore they are led by the Lord. These observations are 
 made to the intent that it may be known, that every man has in- 
 terior thought and exterior thought, and that they are distinct from 
 each other. When thought is mentioned, will is also meant, for 
 thought is from the will, since no one can think without will. 
 From these considerations it is evident what is the stale of man'^ 
 exteriors and the state of his interiors. 
 
 500. >VI)en mention is made of the will and the thought, in such 
 case by the will is also meant the afiection and the love, likewise 
 all the delight and pleasure which are of the affection and the love, 
 because these things have re.'Vrcncc to the will as to their subject, 
 
320 CONCERNING U^ATEN AND HELL. 
 
 for what a man wills, this he loves, and feels as delightful and 
 pleasurable, and, on the other hand, what a man loves, and feels 
 as delightful and pleasurable, this he wills : and by the thought, in 
 this case, is meant also all that by which man confirms his aft'ec- 
 tion or luve, for the thought is nothing else but the form of the 
 will, or that whereby what a man wills may appear in the light ; 
 this form is presented by various rational analyses, which derive 
 their origin from the spiritual world, and belong properly to the 
 spirit of man. 
 
 501. It is to be noted, that man is altogether of such a quality 
 as he is as to his interiors, and not such as he is as to the exteriors 
 separate from the interiors; the reason is, because the interiors 
 are of his spirit, and the life of man is the life of his spirit, for 
 hence the body lives, whei'efore also such as man's quality is as to 
 his interiors, such he remains to eternity ; but the exteriors, inas- 
 much as they belong also to the body, are separated after death, 
 and those of them, which adhere to the spirit, are laid aslcej), and 
 only serve as a plane for the interiors, as was shown above, in 
 treating of the memory of man remaining after death. Hence it is 
 evident what things are proper to man, and what things are not 
 proper to him, viz. that with the wicked all those things which are 
 of the exterior thought from which they speak, and of the exterior 
 will from which they act, are not proper to them, but those things 
 Avhich are of their interior thought and will. 
 
 502. "When the first state :> passed through, Avhich js the state 
 of the exteriors, treated of in the foregoing article, the man-spirit 
 is let into the state of his interiors, or into the state of his interior 
 will and consequent thought, in which he had been in the world, 
 when, as being left to himself, he thought freely and without re- 
 straint ; into this state he slides without being aware of it, in like 
 manner as in the world, when he withdraws the thought which is 
 nearest to the speech, or from which the speech is derived, towards 
 interior thought, and abides in it : wherefore when the man-spirit 
 is in this state, he is in himself, and in his own very life, for to 
 think freely from his own proper aftection is the very life of man. 
 and is himself. 
 
 503. The spirit in this state thinks from his ov.n very will, thus 
 from his own very affection, or from his own very love, and in this 
 case the thought makes one with the will, and one in such a man- 
 
CON'CEUXING HEAVEN AND IIKI.L. '321 
 
 u»-r, that it scarcely appears tliat tltr spirit thinks, hut that !i^ 
 •wills: the case is nearly similar when he speaks, yet with this dit- 
 ference, that he speaks with some degree of fear, lest the thou<;hts 
 of the will should go forth naked, since by civil life in the world 
 his will had contracted this haltit. 
 
 504. All uu'ii whatsnever are let into this state after death, he- 
 cause it is proper to their spirit ; the former state is of a quality 
 such as the man exercised as to tlie spirit in company, which statu 
 is not pro))er to him : that this latter state, or the state of the ex- 
 teriors, in which man is immediately after death, as was shown in 
 the preceding article, is not proper to him, may be manifest from 
 several considerations, as from this, that spirits not «»nly think, hut 
 also speak, from their own ati'ection ; for their speech is from that 
 affection, as maybe manifest from what was said and shown in the 
 article concerning the speech of angels, n. 234 to 245 ; the man 
 also thought in like manner in the world, when ho thought within 
 himself, for in such case he did not think from the speech of his 
 body, but only saw the things thought of, and at the same time 
 many more within a moment of time, than he could afterwards ut- 
 ter in half an hour : that the state of the exteriors is not proper to 
 man or to his spirit, is also evident from this consideration, that 
 when he is in comjjany in the world, he then speaks accordin"- to 
 the laws of moral and civil life, and that in such case interior thought 
 rules the exterior, as one person rules another, to prevent its pass- 
 ing beyond the limits of decorum and good manners : the same is 
 evident also from this consideration, that, when man thinks within 
 himself, he also thinks in what manner he ought to speak and act, 
 that he may please and secure friendship, benevolence, and favour, 
 and this by extraneous means, tlius otherwise than he would do if 
 he acted from his own proper will. From these considerations it 
 is evident, that the state of the interiors into which the spirit is let, 
 is his |)roper state, thus also the state proper to the man when he 
 lived in the world. 
 
 505. When the spirit is in the state of his interiors, it then 
 manifestly appears of what quality the man was in himself during 
 his life in the world, for he then acts from his own proprium ; he 
 who was interiorly in good in the world, then acts rationally and 
 wisely, yea, more wisely than in the world, because he is released 
 from connexion with the body, and consequently with terrestrial 
 
323 CONCERNING HEAVEN AND HELL. 
 
 things, which caused obscurity and as it were interposed a cloud ; 
 but he who was in evil in the world, then acts foolishly and insane- 
 ly, yea more insanely than in the world, because he is in freedom, 
 and under no restraint ; for when he lived in the world, he was 
 sane in externals, since he thereby assumed the appearance of a 
 rational man ; wherefore when external things are taken away 
 from him, his insanities are revealed. A wicked person, who in 
 externals assumes the semblance of a good man, may be compared 
 to a vessel exteriorly shining and polished, and with its cover on it, 
 within which is concealed filth of every kind ; and is according to 
 the Lord's declaration, " Yc are like to whitened sepulchres, which 
 outwardly appear beautiful, but within are full of the bones of the 
 dead, and of all uncleanness," Matt, xxiii. 27. 
 
 500. All who have lived in good in the world, and have acted 
 from conscience, as is the case with all those who have acknowl- 
 edged a Divine and have loved divine truths, especially those who 
 have applied them to life, appear to themselves, when let into the 
 state of their interiors, like those who, being awakened out of sleep, 
 come into the full use of siglit, and like those who from shade en- 
 ter into light : they think also from the light of heaven, thus from 
 interior wisdom, and they act from good, thus from interior affec- 
 tion : heaven also flows-in into their tljoughts and aftections with 
 interior blessedness and delight, of which before they knew noth- 
 ing ; for they have communication with the angels of heaven : on 
 this occasion also they acknowledge the Lord, and worship Him 
 from their very life, for they are in their own proper life when in 
 the state of their interiors, as was said just above, n. 505 ; and 
 they likewise acknowledge and worship Him from freedom, for 
 freedom is of interior affection : they recede also thus from exter- 
 nal sanctity and come into internal sanctity, in which essential 
 worship truly consists : such is the state of those who have lived a 
 christian life according to the precepts delivered in the Word. 
 But altogether contrary is the state of those who in the world have 
 lived in evil, and who have had no conscience, and have hence de- 
 nied a Divine, for all who live in evil, interiorly in themselves de- 
 ny a Divine, howsoever they may think that they do not deny but 
 acknowledge, when they are in externals, but to acknowledge a 
 Divine, and to live wickedly, are opposites : persons of this des- 
 cription, appear in the other life, when they come into the state of 
 
CONCEtlMNO HEAVEN AND IIIILL. \i'2'.l 
 
 their interiors, and arc licard to s|K'ak and seen to act, as infatua- 
 ted, for by reason of tluir evil lusts tliey burst lortli into all abomi- 
 nations, into contempt of others, into ridicule and blas])heniy, into 
 hatred and revenge ; they contrive plans of mischief, some of them 
 with such cunnin<>; and malice, that it can scarcely be credited that 
 any tlun<^ of the kind could have place inwardly in any man ; for 
 they are then in a free state to act according to the thoughts of 
 their will, because they are separated from exterior considerations, 
 which restrained and checked them in the world : in a word, they 
 fire deprived of rationality, because the rational faculty which they 
 possessed in the world had not resided in their interiors, but in 
 their exteriors : nevertheless on these occasions they appear to 
 themselves wiser than others. Such being their character, there- 
 fore when they are in the second state they are remitted by short 
 intervals into the state of their exteriors, and in this case into the 
 memory of their actions when they were in a state of their interi- 
 ors ; some of them are then ashamed, and acknowledge that they 
 have been insane ; some are not ashamed ; some are indignant at 
 not being allowed to be continually in a state of these exteriors: 
 but it is shown to these latter what their quality would be if they 
 were continually in this state, viz. that they would clandestinely 
 attempt to act as they had been accustomed to do, and by appear- 
 ances of goodness, of sincerity and justice, would seduce the simple 
 in heart and faith, and would wholly destroy themselves, for their 
 exteriors would burn at length with the same fire which was kind- 
 kd in the interiors, so as to consume all their life. 
 
 507. When spirits are in this second state, they appear alto- 
 gether such as they had been, in themselves, in the world, and like- 
 wise publish what they had done and spoken in concealment, for 
 then, inasmuch as external things do not restrain them, they speak 
 similar things openly, and hkewise endeavor to act similar things, 
 not being afraid of their reputation as in the world : they are let 
 also in such case into several states of their own evils, that their 
 quality may appear to angels and good spirits : thus hidden things 
 are laid open, and secret things are uncovered, according to the 
 Lord's words, " There is nothinrr covered which shall tint be tmeov- 
 rred, and hidden which shall not be known: what yc have said in 
 darkness, shall be heard in light, and what ye have spoken into the 
 '•nr in closets, shall be preached on the house tops," Luke xii. 2, 3 : 
 
1324 CONOiiRNlNG HEAVEN Ai\I> HELL. 
 
 and in another place, ^'' I say vnio yov, whatsoever useless word men 
 have spoken, they shall give an account thereof in the day of judg- 
 ment,'" Matt. xii. 36. 
 
 508. What is the quality of the wicked in this state, cannot be 
 described in a few words, for every one then gives way to insanity 
 according to his lusts, and these are various, wherefore I shall only 
 adduce some specific cases, from which a conclusion may be form- 
 ed respecting the rest. They who have loved themselves above all 
 things, and in their offices and employments have regarded self- 
 honour, and have performed uses, not for the sake of uses, so as to 
 be. delighted with them, but for the sake of reputation, that they 
 might by those uses be esteemed more worthy than others, and 
 have thus been delighted with the fame of their own honour, arc 
 more stupid, when they are in this second state, than all others ; 
 for in proportion as any one loves himself, in the same proportion 
 he is removed from heaven, and in proportion as he is removed 
 from heaven, he is so far removed from wisdom. But they who 
 have been in self-love, and at the same time have been crafty, and 
 have raised themselves to honours by such craftiness, consociate 
 themselves with the worst of spirits, and learn magic arts, which 
 are abuses of divine order, by which they provoke and infest all 
 who do not honour them, laying snares for them, cherishing hatred, 
 burning with revenge, and desiring to exercise their rage upon all 
 who do not submit themselves, and rushing into all these enormi- 
 ties in proportion as the wicked crew favours thcin, and at length 
 considering with themselves in what manner they may ascend into 
 heaven to destroy it, or to be worshipped there as gods ; to such 
 lengths does their wild folly carry them. Such amongst the Ro- 
 man Catholics as have been of this character, are more insane than 
 the rest, for they conceive in their minds that heaven and hell are 
 subject to their power, and that they can remit sins at pleasure, 
 claiming to themselves all that is divine, and calling themselves 
 Christ : their persuasion that such is the case is so strong, that 
 wheresoever it flows-in, it disturbs the mind, and induces darkness 
 even to pain : they are nearly like to themselves in both states, but 
 in the second they are without rationahty ; but concerning their 
 insanities, and concerning their lot after this state, some things 
 Avill be specifically said in the small treatise concerning the Last 
 Judgment and the Destruction of Babylon. They who have attri- 
 
CON'CEn.M.VC IIEAVCN AND IIF.l.L. 3*30 
 
 butcd creation to nauirc, mikI li:ivc hence denied in licart, altlmugli 
 not with tlieir hps, a Uivinc, consequently all thinj^s of the church 
 and of heaven, consociate themselves with tiieir like in this state, 
 and call €;very one a god who excels in craftiness, worshipping him 
 also with divint' honour : I have seen such in an assembly adoring 
 a magician, and consulting ahout nature, and behaving like people 
 infatuated, as if they were beasts under a human form ; amongst 
 them also were some who in the world had been exalted to posts 
 of dignity, and some who in the world had been believed to be 
 learned and wise. So also in other instances. From these few 
 observations it may be concluded, what is the quality of those whose 
 interiors, which are of the mind, are closed towards heaven, as is 
 the case with all those who have not received any influx out of 
 heaven by the acknowledgment of a Divine, and by a life of faith: 
 every one may judge from himself what would be his quality if he 
 were of such a character, and he were allowed to act without fear 
 of the law and of the loss of life, and without external bonds con- 
 sisting in the dread lest he should suffer in his reputation, and be 
 deprived of honour, of gain, and of the pleasures thence resulting. 
 Nevertheless their insanity is restrained by the Lord, so as to pre- 
 vent its rushing beyond the limits of use, for some use is still de- 
 rived from every one of such a character : the good spirits see in 
 them what evil is, and what is its quality, and what the quality of 
 man is if he be not led of the Lord ; it is also a use, that by them 
 similar wicked spirits are collected together, and are separated 
 from the good ; also that the truths and goods of which the wicked 
 have assumed an appearance in externals, are taken away from 
 them, and they are brought into the evils of their own life, and into 
 the falses of evil, and are thus prepared for hell : for no one comes 
 into hell until he is in his own evil and in the falses of evil, since it 
 is not allowed any one there to have a divided mind, viz. to think 
 and speak one thing and to will another ; every wicked person 
 must there think what is false derived from evil, and must speak 
 from the false of evil, in such case from the will, thus from his own 
 proper love and its delight and pleasure, as in the world, when he 
 thought in his spirit, that is, as he thought in himself, w hilst under 
 the influence of interior aflection ; the reason is, because the will 
 is the man himself, and not the thought, only so far as it partakes 
 of the will, and the will is the very nature itself or disposition of 
 tl\e man, wherefore to be let into his will is to be let into his nature 
 42 
 
3Sfi^ tONCEBNJNG HtAVEN AND lIELt. 
 
 Mr disposition, and likewise into his life, for man by life puts on a 
 Mature ; and man after death remains of such a quality as his na- 
 ture is, which he had procured to himself by hfe in the world, 
 which with the wicked can no longer be amended and clianged by 
 the way of thought, or of the understanding of truth. 
 
 509. Evil spirits, when they are in this second state, inasmuch 
 as they rush headlong into evils of every kind, are wont to be fre- 
 quently and grievously punished : punishments in the world of 
 spirits are manifold, nor is any respect had to person, whether the 
 culprit had been in the world a king or a servant : every evil brings 
 along with it punishment, evil and punishment being conjoined, 
 Avherefore whosoever is in evil is also in the punishment of evil ; 
 nevertheless no one there sufters punishment on account of the evils 
 Avhich he had done in the world, but on account of the evils which 
 he then does ; yet it amounts to the same and is the same things 
 whether it be said that men sufter punishment on account of their 
 evils done in the world, or that they sufter punishment on account 
 of the evils which they do in the other life, inasmuch as every one 
 after death returns into his own life, and thus into similar evils ; 
 for the quality of the man is such as it had been in the life of his 
 body [n. 470 to 484]. The reason why they are punished is, be- 
 cause the fear of punishment is the only medium of subduing evils 
 in this state ; exhortation is no longer of any avail, nor yet infor- 
 mation, nor the fear of the law and the loss of reputation, since 
 the spirit now acts from his nature, which cannot be restrained 
 tior broken except by punishments. But good spirits are never 
 punished, although they have done evils in the world, for their 
 evils do not return, and it is likewise given to know that their evils 
 were of another kind or nature, not being done from any purpose 
 contrary to the truth, and not from any other evil heart but what 
 they received hereditarily from their parents, into which they had 
 been ensnared from a blind dehght, when they were in externals 
 separate from internals. 
 
 510. Every one comes to his own society in which his spirit had 
 been in the world, for every man as to his spirit is conjoined to 
 some society either infernal or heavenly, a wicked man to an in- 
 fernal society, a good man to a heavenly society : that every one 
 returns to his own society after death, see n. 438: the spirit is 
 brought to it successively, and v.t length enters it : an evil spirit, 
 uhen he is in the state of his interiors, is turned by degrees to hi^ 
 
CONCERNING HEAVCN AND IlEIL. 3-27 
 
 pwrn society, niul at lenirlli dirrctly to it, hcfore tiiis stale is ended ; 
 and when the stale is ( lul ;d, then the evil spirit himself casts him- 
 self into the hell where his like are ; the act itself of casting ap- 
 pears to the si^rht like one falling headlong with the head dwvn- 
 wards and the feel upwards ; the reason why it so appears is, be* 
 cause he is in inverted order, having loved infernal things and re- 
 jected heavenly things : some evil spirits, in this second state, by 
 turns enter the hells, and likewise come out again, but these do not 
 appear on the occasion to fall lieadlong, as when they are fully 
 rastatcd. The society itself, in which they had been as to their 
 spirit in the \%orld, is likewise shown to them when they are in tl>e 
 state of their exteriors, that they may thence know that they have 
 been in hell even in the life of the body, but still not in a similar 
 Slate with those who are in the hell itself, but in a similar state 
 with that of those who are in the world of spirits ; concerning 
 whose stale, in respect to that of those who arc in hell, more wilL 
 be said in ■what follow s. 
 
 511. The sejtaration of evil spirits from good spirits is effected 
 in the second state, for in the first state they are togetlier, since 
 tvhilst a spirit is in his exteriors he is as he was in the world, thus 
 as an evil person with a good one there, and as a good person with 
 an evil one ; but it is otherwise when he is brought into his interi- 
 ors, and left to his own nature or wiH. The separation of the 
 good from the evil is effected by various means, generally by their 
 being led about to those societies with which they had had com- 
 munication by good thoughts and affections in their first state, and 
 £0 to those which they had induced to believe, by external appear- 
 ances, that they were not evil: they are most usually led about 
 through a wide circle, and every where is shown to good spirits 
 what their quality is in themselves ; at the sight of them on such 
 occasions the good spirits turn themselves away, and as they turn 
 themselves away, so likewise the evil spirits who are carried about, 
 are averted from them, as to their faces, to the quarter where their 
 infernal society is, into which they are about to come. Not to 
 5iention other methods of separation, which are several. 
 
328 concerning heaven and hell. 
 
 Concerning the Third State of Man after Death, which 
 IS THE State of Instruction of those who come into 
 Hk-wen. 
 
 512. The tliird state of man after death, or of his spirit, is k 
 state ©f instruction ; this state appertains to those who come inta 
 heaven, and become angels, but not to those who come into liell, 
 since these latter cannot be instructed ; w herefore their second 
 state is likewise their third, wjiich closes in this circumstance, that 
 they are altogether turned to their own love, thus to the infernal 
 society wliici) is in similar love : when this is the case, they then 
 think and will from that love ; and whereas that love is infernal, 
 they will nothing but what is evil and think nothing but what is 
 false, these things being tt»eir delights, inasmuch as they are the 
 objects of their love ; and hence they reject all that is good and 
 true, which they had before adopted, because it served as a medium 
 for their love. But the good are brought from the second state 
 into the third, which is a state of their preparation for heaven by 
 instruction : for no one can be prepared for heaven except by the 
 knowledges of what is good and true, thus except by instruction, 
 since no one can know what spiritual good and truth is, and what 
 the evil and the false is which is opposed to them, unless he be in- 
 structed : what civil and moral good and truth are, which arc call- 
 ed just and sincere, maybe known in the world, because in the 
 world there are civil laws, which teach what is just, and there are 
 the intercourses of society, in which man learns to live according 
 to moral laws,. all which have reference to what is sincere and 
 right : but spiritual good and truth arc not learned from the world, 
 but from heaven ; they may indeed be known from the ^Vord, and 
 from the doctrine of the church which is derived from the Word, 
 but still tliey cannot flow-in into the life, unless man, as to the in- 
 teriors which are of his mind, be in heaven; and man is then in 
 heaven, when he acknowledges a Divine, and at the same time acts 
 justly and sincerely, since he ought so to act because it is required 
 in the Word ; thus he lives justly and sincerely for the sake of the 
 Divine, and not for the sake of himself and the world, as ends. 
 But no one can so act unless he be first instructed, as that there is 
 a God, that there is a heaven and a hell, that there is a life after 
 death, that God ought to be loved above all things, and that man 
 
CONCERNING IlEAVr.N ANU IILLL. 'J'i9 
 
 ought to love his nci^hbuiir as hiin^jcir, uitd liiat the things con- 
 tained in the Word ought to be believed, beeause the Word is di- 
 vine ; without the knowledge and acknowledgment of those thing.s 
 man cannot think spirilually, and without thought concerning those 
 things he does not will them, for the things \\hich a man does not 
 know, lie cannot think, and the things which he does not think lie 
 cannot will : when therelbre man wills tho.se things, in such case 
 heaven llows-in, that is, the Lord through heaven, into the life of 
 man, for He flows-in into the will, and by the will into the thought, 
 and by both into the life, inasmuch as all the life of man is from 
 that source : from these considerations it is evident that spiritual 
 good and truth are not learned from the world, but from heaven, 
 and that no one can be prepared for heaven but by means of in- 
 struction. In proportion also as the Lord flows-in into the life of 
 any one, in the same proportion He instructs him, for in the same 
 proportion He enkiniiles the will with the love of knowing truths, 
 and enlightens the thought to know them, and in the degree in 
 which these effects have place, in the same degree the interiors of 
 man are opened, and heaven is implanted in them ; and further, 
 in the same degree what is divine and celestial flows-in into what 
 is sincere of moral life, and into what is just of civil life appertain- 
 ing to man, and makes them spiritual, inasmuch as man then does 
 them from the Divine, because for the sake of what is divine : for 
 the sincere and just things appertaining to moral and civil life, 
 which man does from the above origin, are the very effects of spir- 
 itual life ; and the effect derives all that it has from its efficient 
 cause, for such as the latter is, such is the former. 
 
 513. Instructions are elfected by the angeU of several societies, 
 egpecially by those which are in the northern and southern quar- 
 ter, for those angelic societies are in intelligence and wisdom from 
 the knowledges of what is good and true : the places of instruction 
 are to the north, and are various, arranged and distinguished ac- 
 cording to the genera and species of heavenly goods, that all and 
 singular may be there instructed according to their jiarticular tem- 
 pers and faculties of reception : those places extend in all direc- 
 tions there to a considerable distance. The good spirits who are 
 to be instructed are conveyed thither by the Lord, when they have 
 passed through their second state in the world of spirits ; but still 
 not all ; for they who had been instructed in the world, were there 
 also prepared by the Lord for heaven, and are conveyed iiito heav- 
 
^SO COiN'CEItMKG HEAVEN AND HELL. 
 
 rn by another way; some immediately after deatli ; some after a 
 flhort stay with ffood spirits, where the grosser thoughts and affcc" 
 tions, which they contracted from honours and riches in the world, 
 are removed and thus they are purified : some are first vastated, 
 whicli is effected in places under the soles of the feet, which are 
 called the lower earth, where some suffer severely : these are they 
 who have confirmed themselves in falses, and still have led good 
 jives; for falses confirmed inhere with much force, and until 
 they are dispersed, truths cannot he seen, thus cannot be received : 
 but the subject concerning vastations, and the different manners in 
 which they arc efiected, has been treated of in the Arcana Cce- 
 LESTiA, extracts from which may be here seen in the notes.* 
 514. All who are in places of destruction, have distinct habita- 
 
 * That vastations are effected in the other life, that is, that they, wlio come 
 tluther from tlic world are vastated, n. 698, 7122, 7474, 9703. That the well 
 disposed arc vastated as to falses, and the ill-disposed as to truths, n. 7474, 7541, 
 7542. That with the well disposed vastations are also effected for the putting 
 off" earthly and worldly principles, which they contracted whilst they lived in 
 the world, n. 718G, 9763. And that evil and falses may be removed, and thus 
 place may be given for the influx of goods and truths out of heaven from the 
 Lord, together with the faculty of receiving them, n. 7122,9331. That they 
 cannot be elevated into heaven until such things are removed, because they opr 
 pose and do not agree with heavenly things, n. 6928, 7122, 7136, 7541, 7542 
 ^763. Tliat thus likewise they are prepared, who are to be elevated into heav- 
 en, n. 4728, 7090. That it is dangerous to come into heaven, before they are 
 prepared, n. 537, 538. Concerning the state of illustration, and concerning the 
 joy, of those who come out of vastation, and are elevated into Iieaven, and con- 
 cerning their reception there, n. 2G99, 2701, 2704. That the region where those 
 vastations are effected, is called the lower earth, n. 4728, 709O. That that re- 
 gion is under the soles of the feet surrounded by the hells, its quality is describ- 
 ed, n. 4940 to 4951, 7090. From experience, n 099. What the hells are, 
 which infest and vastate more than the rest, n. 7317, 7502, 7545. That they 
 who have infested and vastated the well-disposed, are afterwards afraid of them 
 shun them, and hold them in aversion, n. 77G8. That those infestations and 
 vastations are effected in different manners according to the adherence of evils 
 and falses, and that they continue according to their quality and quantity, n- 
 HOG to 1113. That some are willing to be vastated, n. 1107. That some are 
 vastated by fears, n. 4942. Some by infestations from their own evils which 
 they have done in the world, and from tlieir own falses which they have thought 
 in the world, whence come anxieties and pangs of conscience, n. 1106. Some 
 by spiritual captivity, which is ignorance and interception of truth conjoined 
 with the desire of knowing truths, n. 1109,2694. c^ome by sleep ; some by a 
 rniddlc state between wakefulness and sleep, n. 1108. That they who have 
 placed merit in works, appear to themselves to cut wood, n 111§. Othcre in 
 fsther ways, with much variety, n. 699. 
 
CONCERNING IIKAVUN AND UELt. 331 
 
 troiis there ; lor every one as to his interiors is connected with the 
 societies of heaven to vvliich he is about to come ; wlitrefore since 
 the societies of heaven are arranged according to a hcaviil y form^ 
 [see above, n. '-JOO to '21*2], so are hkewisc the places wJiere in- 
 structions are given ; it is on this account, tliat when those place* 
 are inspected iVoin lieaven, there appears there as it were a heaven 
 in a lesser form: they extend themselves there length-ways froni 
 east to west, and breadth-ways from south to north ; but the 
 brcadih, to appearance, is less than the length. The arrangements 
 111 irmrral are as follows. In front are those who died infants, and 
 have been educated in heaven to the age of first adolescence, who, 
 after completing the state of their infancy with the females ap- 
 ])ointed to educate tlicm, are brought thither by the Lord and in- 
 structed. Behind them are the places where they are instructed 
 who died adults, and who in the world were in the affection of 
 truth from the good of life. Behind them are they who have pro- 
 fessed the 3Iahomedan religion, and in the world have led amoral 
 life, and acknowledged one Divine, and the Lord as the very Pro- 
 phet Himself; these, when they recede from Mahomed, because he 
 is not able to help them, accede to the Lord, and worship Him, 
 and acknowledge His divinity, and in this case are instructed in 
 the christian religion. Behind these, more to the north, are the 
 places of instruction of various nations [or gentiles], who in the 
 world have led a good life in conformity with their religion, and 
 have thence derived a species of conscience, and have done what is 
 just and right, not so much on account of the laws of their govern- 
 ment, but on account of the laws of religion, which they believed 
 ought to be kept holy, and in no respect to be violated by deeds ; 
 all these, when they are instructed, are easily led to acknowledge 
 the Lord, because it is impressed on their hearts that God is not 
 mvisible, but visible under a human form : these in number exceed 
 all the rest ; the best of them are from Africa. 
 
 515. But all are not instructed in a similar manner, nor by sim- 
 ilar societies of heaven : they who from infancy have been edu- 
 cated in heaven, are instructed by angels of the interior heavens, 
 inasmuch as they have not imbibed falses from false religion, nor 
 have defiled their spiritual life by the grossness resulting from 
 honours and riches in the world. They who have died adult, arc 
 mostly instructed by angels of the ultimate heaven, because these 
 angelfe arc more suited to them than the angels of the interior heav- 
 
588 CONCERNING HEAVEN AND IIELI,. 
 
 ens, for the ialter are in interior wisdom, Avhich is not ns yet re- 
 ceived. But the Mahoniedans arc instructed by the angels who 
 had before been in the same reUgion, and had been converted to 
 Christianity. The nations [or gentiles], hkewise, arc instructed 
 by their respective angels. 
 
 516. All instruction is there effected from doctrine derived from 
 the Word, and not from the Word without doctrine. Christians 
 are instructed from heavenly doctrine, which is in perfect agree- 
 ment with the internal sense of the Word : all others, as Mahome- 
 dans and the nations [or gentiles], are instructed from doctrincp 
 ade(juate to their apprehension, which differ from heavenly doc- 
 trine only in this, that spiritual life is taught by moral [life], in 
 agreement with the good' dogmas of their religion, from which they 
 have derived their life in the world. 
 
 517. Instructions in the heavens differ from instructions on earth 
 in this respect, that knowledges are not committed to the memory, 
 but to the life ; for the memory of spirits is in their life, inasmuch 
 as they receive and imbue all things which are in agreement with 
 their life, and do not receive, still less imbue, those things Avhich 
 are not in agreement, for spirits are affections, and hence in a hu- 
 man form similar to their affections. This being the case with 
 them, the affection of truth is continually insjiired for the sake of 
 the uses of life ; for the Lord provides that every one may love the 
 uses suited to his particular genius, which love is also exalted by 
 the hope of becoming an angel : and whereas all the uses of heaven 
 have reference to the common use, which is for the Lord's king- 
 dom, this kingdom being their country, and whereas all special 
 and singular uses are excellent in proportion as they more nearly 
 and more earnestly respect that common use, therefore all special 
 and singular uses, which are innumerable, are good and heavenly ; 
 wherefore with every one the affection of truth is conjoined with 
 the affection of use, insomuch that they act in unity : truth is thus 
 implanted in use, so that the truths which they learn are truths of 
 use: angelic spirits are thus instructed, and prepared for heaven. 
 The affection of truth suitable to use is insinuated by various means, 
 most of which are unknown in the world ; principally by repre- 
 sentatives of uses, which in the spiritual world are exhibited by a 
 thousand methods, and with such delights and pleasantnesses, that 
 they penetrate the spirit from the interiors which are of his mind 
 to the exteriors which are of his body, and thus affect tlie whole : 
 
CONCERNING HEAVEN AND IIELL. 3!i3 
 
 hence the spirit hecDiiics as it were his own n.^e : wherefore wlion 
 he comes into his own society, into wliich he is initi;Ued by in- 
 strtiction, lie is in his own lile wlien in his own use.* From these 
 considerations it may l»e nianifest, tliat knowledj^os, which are ex- 
 ternal truths, have not tlie etleet of introchicinir any one into heav- 
 en, hut that this elVect is produced hy the hfe itself, whicli is the 
 life of use, ingrafted by knowledges. 
 
 518. There were spirits who, from what they had conceived in 
 the world, had persuaded themselves that they should come into 
 heaven, and be received above others, because they were learned, 
 and knew many things from the Word, and from the doctrines of 
 their churches, believing thus that they were wise, and that they 
 were meant by those of whom it is said, that they should shine as 
 the splendour of the expanse, and as the stars, Dan. chap. xii. 3 : 
 but examination was made whether their knowledges resided in 
 the mcniorv, or whether in the life : they who were in the genuine 
 atlection of truth, thus for the sake of uses, separate from corpo- 
 real and worldly things, which [uses] in themselves are spiritual 
 uses, after they had been instructed, were also received into heav- 
 en, and it was then given them to know what it is that shines in 
 heaven, viz. that it is divine truth, which is there the light of heav- 
 en, in use, which is a plane receptive of the rays of that light, and 
 which turns them into various kinds of splendour : but they with 
 whom knowledges only resided in the memory, and who had thence 
 procured the faculty of reasoning about truths, and of confirming 
 those things which they received as principles, which, although 
 they were false, after confirmation they saw as truths ; these, in- 
 asmuch as they were in no light of heaven, and were yet principled 
 in the belief, grounded in the conceit which frequently adheres to 
 sucli intelligence, that they were more learned than others, and 
 should thus come into heaven, and be scrvetl by the angels, were 
 therefore, for the purpose of rescuing them from their infatuated 
 
 * Tliat every good liatli its dtliglit from uses, and according to uses, and like- 
 wise its quality, wlience such as the; use is, such is the good, n. 3049,4984, 7o38. 
 That angehc life consists in the goods of love and cliarity. thus in pcrf )rniing 
 oses, n. 453. That nothing appertaining to man is regarded by the Lord, and 
 thence by the angels, but ends, which are uses, n. 1317, lti45, 5844. That the 
 kingdom of the Lord is a kingdom of uses, u. 4ihi, 690, 1003, 3645, 4054, 7038. 
 Tliat to serve the Lord is to perform uses, n. 7038. That man hath a quality 
 according to the quality of uses appertaining to him. n. loGS, 3570, 4054, 6571, 
 6!r,4. r,<a8. 10284. 
 4:J 
 
3J4 CONCERNING HEAVEN AND HELL. 
 
 faith, takru up to the first or ultimate heaven, that they niij:fht be 
 brought into some angehc society ; but when they were at the first 
 entrance, their eyes began to be darkened by the influx of tlie light 
 of Iieavcn, afterwards their understandings began to be disturbed, 
 and at length they panted like persons at the point of deatli ; and 
 when they felt the heat of heaven, which is heavenly love, they be- 
 gan to be inwardly tormented ; wherefore they were cast down 
 thence, and were afterwards instructed that knowledges do not 
 make an angel, but the life itself which is gained by knowledges, 
 since knowledges, viewed in themselves, are out of heaven, but life 
 procured by knowledges is within heaven. 
 
 519. After spirits have been prepared for heaven, in the above 
 mentioned places, by instructions, which is effected in a short time, 
 by reason that they are iu spiritual ideas, Avhich comprehend sev- 
 eral things together, they are then clothed with angelic garments, 
 which for the must part are white as of fine linen, and thus they 
 are brought to the ^\lly which tends upwards towards heaven, and 
 are delivered to the angel-guards there, and are afterwards received 
 by other angels, and are introduced into societies, and into several 
 gratifications there. Every one is next led by the Lord into his 
 own society, which also is eiFected by various ways, sometimes by 
 Avinding paths : the w^ays by which they are led are not known to 
 any angel, but to the Lord alone : when they come to their own 
 society, their interiors ai*e then opened, and since these are con- 
 formable to the interiors of the angels who are in that society, they 
 are therefore instantly acknowledged and received with joy. 
 
 520. To what has been said, I wish to add somewhat remark- 
 able concerning the ways which lead from the above places to 
 heaven, and by which the novitiate angels are introduced. There 
 are eight ways, two from each place of instruction, one going up 
 towards the east, the other to the west : they who come into the 
 Lord's celestial kingdom, arc introduced by the eastern way, but 
 they who come to the spiritual kingdom, are introduced by the 
 vrestern way. The four w ays which lead to the Lord's celestial 
 kingdom, appear adorned with olive trees and fruit-trees of various 
 kinds ; but those which lead to the Lord's spiritual kingdom, ap- 
 pear adorned with vines and laurels : this is from correspondence, 
 because vines and laurels correspond to the affection of truth and 
 to its uses, whilst olives and fruit correspond to the affection of 
 good and its uses. 
 
CONCERNING HEAVEN AND IIEI.L- 335. 
 
 Til AT NO ONE COMES INTO IIe.VVEN IIIOM IMMEDIATE MeR«;\ . 
 
 .j"^l. Tliey mIio are not instructed concernin<r lieavon, and con- 
 cerning; the way to heaven, also concerning the life of heaven ap- 
 pertaining to man, suppose that to be received into heaven is the 
 mere cfVcrt of" merry, wliicli is granted to those who are in faith, 
 and for whom the Lord intercedes, tlius that it is merely admission 
 out of favour ; consequently that all men whatsoever may be saved 
 by virtue of [the Lord's] good pleasure; yea, some conceive, that, 
 this may he the case even with all in hell. But such persons are 
 totally unacquainted with the nature of man, not being aware that 
 his (piality is altogether such as his life is, and that his life is such 
 iis his love is, not only as to the interiors which are of his will and 
 understanding, hut as to the exteriors which are of his body, and 
 that the corporeal form is only an external form, in which the in- 
 teriors present themselves in eft'ect, and hence that the whole man 
 is his love [see above, n. 30;)] ; nor are they aware, that the body 
 does not live from itself, but from its spirit, and that the spirit of 
 man is his very aft'ection itself, and that his spiritual body is noth- 
 ing else but the man's affection in a human form, in which also it 
 appears after death [see above, n. 453 to 400]. So long as these 
 [)arliculars are unknown, man may be induced to believe, that sal- 
 vation is nothing but the good pleasure of the Lord, which is call- 
 ed mercy and grace. 
 
 5'2'i. liut it may be expedient first to say what divine mercy is. 
 Divine mercy is pure mercy towards the whole human race for the 
 purpose of saving them, and it is likewise continual with every 
 man, and in no case recedes from any one, so that every one is 
 saved who can be saved : but no one can be saved but by divine 
 means, which means are revealed by the Lord in the Word : divine 
 means are what are called divine truths ; these teach in what 
 manner man ought to live that he may be saved ; by those truths 
 the Lord leads man to heaven, and by them implants in man the 
 life of heaven: this the Lord effects with nil ; but the life of heav- 
 en cannot be implanted in any one unless he abstains from evil, 
 for evil opposes ; so far therefore as man abstains from evil, so far 
 the Lord leads him out of pure mercy by His divine means, and 
 this from infancy to the end of his life in the world, and afterwards 
 to ctcrnitv : this is the divine mercv which is meant. Hence it is 
 
330 COXCERNINti HEAVEN AND HELL. 
 
 evideut that the mercy of the Lord is pure mercy, hut not imme- 
 diate, that is, such as to save all out of good pleasure, let them 
 have lived as they may. 
 
 523. The Lord never acts contrary to order, because lie Him- 
 self is Order : the divine truth proceeding from the Lord is what 
 makes order, and divine truths are the laws of order, according to 
 which the Lord leads man ; wherefore to save man by immediate 
 mercy is contrary to divine order, and what is contrary to divine 
 order is contrary to the Divine. Divine order is heaven apper- 
 taining to man, which order man had perverted with himself by a 
 life contrary to the laws of order, which are divine truths ; into 
 that order man is brought back by the Lord out of pure mercy, by 
 means of the laws of order ; and so far as he is brought back, so 
 far he receives heaven in himself, and he who receives heaven in 
 himself, comes into heaven. Hence it is again evident, that the 
 divine mercy of the Lord is pure mercy, but not immediate mercy.* 
 
 524. If men could be saved by immediate mercy, all woxdd be 
 saved, even they who are in hell, yea, neither would there be a 
 hell, because the Lord is Mercy Itself, Love Itself, and Good It- 
 
 * That divine truth proceeding from the Lord is tlie source of order, and that 
 divine good is the essential of order, n. 1728, 2258, 8700, 8988. That hence the 
 Lord is order, n. 1919, 2011, 5110, 5703, 10336, 10619. That divine truths are 
 the laws of order, n.2247, 7995. That the universal heaven is arranged by the 
 Lord according to His divine order, n. 3038, 7211, 9128, 9338, 10125, 10151, 
 10157. That hence the form of heaven is a form according to divine order, n. 
 4040 to 4043, 0607, 9877. That so far as man lives according to order, thus so 
 far as he Is principled in good according to divine truths, so far he receives heav- 
 en in himself, n. 4S39. That man is the being into whom are collated all things 
 of divine order, and that from creation he is divine order in form, because he is 
 its recipient, n. 4219, 4220, 4223, 4523, 4524, 5114, 53G8, 6013, 6057, 6605, 6626, 
 9706, 10156, 10472. That man is not born into what is good and true, but into 
 what is evil and false, thus not into divine order, but into what is contrary to 
 order, and that hence it is that he is born into mere ignorance, and that on this 
 account it is necessary that he be born anew, that is, be regenerated, which is 
 effected by divine truths from the Lord, that he may be brought back into order, 
 n. 1047, 23U7, 2308, 3518, 3812, S4S0, 8550, 10283, 10284, 10286, 10731. That 
 the Lord, when He forms man anew, that is, regenerates him, arranges all things 
 appertaining to him according to order, which is into the form of heaven, n. 
 5700, 6690, 9931, 10303. That evils and falses arc contrary to order, and that 
 still they who are principled in those things, arc ruled by the Lord, not accord 
 ing to order, but from order, n. 4839, 7877, 10778. That it is impossible for a 
 man, who lives in evils, to be saved by mercy alone, because this is contrary to 
 divine order, n. 8700. 
 
CONCERMXC lir.AVEN AND Ul.LL. 337 
 
 si'lT; wheretore it is contrary to His Divine to say, that he is able 
 to save all immediately, and does not save them : it is a thin<> 
 known from the Word, that the Lord wills the salvation of all, and 
 the damnation of no one. 
 
 0"2.j. The generality of those who come from the christian 
 world into the other life, brinfj along with them the above faith, 
 that they are to be saveil by immediate mercy, for they implore 
 that mercy ; but on examination it is found that they believed, that 
 to come into heav«'n consists in mere admission, and that they who 
 are let in enter into heavenly joys, being not at all aware of what 
 heaven is, and of what heavenly joy is ; wherefore they are told, 
 that heaven is not denied by the Lord to any one, and that they 
 may be let in if they desire it, and' may likewise tarry there ; on 
 which occasion they who desire it arc also admitted, but when they 
 are at the very threshold they are seized with such torture of the 
 heart from the breathing of heavenly heat, which is the love where- 
 in the angels are, and from the influx of heavenly light, which is 
 divine truth, that they apperceive in themselves infernal torment 
 instead of heavenly joy, and in conseiiuence of the shock they 
 throw themselves headlong thence : thus they are instructed by 
 living experience, that heaven cannot be given to any one from 
 immediate mercy. 
 
 526. I have occasionally discoursed on this subject with the an- 
 ofels, and have told them that the generality of those in the World 
 who live in evils, when they discourse with others concerning heav- 
 en and concerning eternal life, express no other idea than that to 
 come into heaven consists merely in admission from mere mercy, 
 and that this belief is principally maintained by those who make 
 faith the only medium of salvation ; for such persons, from their 
 principles of religion, have no respect to the life, and to the deeds 
 of love which make the life, thus neither to any other means by 
 which the Lord implants heaven in man, and renders him recept- 
 ible of heavenly joys ; and whereas they thus reject every actual 
 means, they establish the necessary consequence, flowing from 
 their own persuasions, that man conies into heaven from mercy 
 alone, to which they believe that God the Father is moved by the 
 intercession of the Son. To these observations the angels replied, 
 that they were aware that such a tenet follows of necessity from 
 the pre-conceived principle respecting faith alone, and inasmuch 
 as that tenet is the head of all the rest, and, since it is not true, is 
 
338 CONCERNING HliAVEN AND HKLL. 
 
 not aihnissive of any light from lieaven, that hence coines the ig- 
 norance, whicli prevails in the church at this day, concerning the 
 Lord, concerning heaven, concerning the life after death, concern- 
 ing licavenly joy, concerning the essence of love and charity, and 
 in general concerning good, and concerning its conjunction with 
 truth, consequently concerning the life of man, whence it is, and 
 what is its quality, which yet no one ever derives from thought, 
 but from will and consequent deeds, and only so far from thought 
 as the thought is grounded in the will, thus not from faith, only so 
 far as faith is grounded in love. The angels grieve at the thought, 
 that these same persons are not aware that faith alone cannot ex- 
 ist with any one, inasmuch as faith without its origin, which is 
 love, is merely science, and with some a kind of persuasion which 
 has the semblance of faith [see above, n. 48-2], which persuasion 
 is not in the life of man, but out of it, for it is separated from the 
 man if it doth not cohere with his love. They further said, that 
 they who are thus confirmed concerning the essential medium of 
 salvation appertaining to man, cannot do otherwise than believe in 
 immediate mercy, because they perceive from natural lumen, and 
 likewise from the experience of sight, that faith separate does not 
 make the life of man, since they who lead an evjl life can think 
 and persuade themselves [of doctrinal truths], in like manner 
 [with those who lead a good life] : hence it comes to be believed, 
 that the wicked can be saved alike with the good, provided only 
 that at the hour of death they speak with confidence concerning 
 intercession and concerning the mercy which it procures. The 
 angels professed, that as yet they have never seen any one, who 
 had lived an evil life, received into heaven by immediate mercy, 
 howsoever he might have spoken in the world from that trust or 
 confidence, which, in an eminent sense, is understood by faith. 
 On being questioned concerning Abraham, Isaac, Jacob, and Dav- 
 id, and concerning the Apostles, whether they were not received 
 into heaven of immediate mercy, they replied, not one of them ; 
 and that every one was received according to his life in the world ; 
 and that they knew where they were ; and that they are not iu 
 more estimation there than others : the reason, they said, why 
 such honourable mention is made of them in the Word, is, because 
 by them in the internal sense is meant the Lord ; by Abraham, 
 Isaac, and Jacob, the Lord as to the Divine and the Divine Hum- 
 an ; by David the Lord as to the llegal Divine, and by the apost- 
 
CONCERXINC IIF-AVF.N AND HELL. 339 
 
 los the Lord as to divine truths ; mid that they have no appercep- 
 tion of thcin whatsoever, whilst the Word is read hy nian, inas- 
 much Jis their names i\o not enter heaven, hut instead of tlieni they 
 have a perception of the Lord, as was just now ol)served ; and tliat 
 therefore, in the Word which is in heaven [see ahove, n. 2.>9] 
 tliey are no where mentioned, inasmuch as that Word is the in- 
 ternal sense of tlie \\ Ord wliich is in the world.* 
 
 r>"27. 1 can testify from nmch ex|>crience, that it is impossible to 
 implant the life of heaven in those who have led lives in the world 
 ttpjH)site to th<' life of heaven : fur there were some who believed 
 that they should easily receive divine truths aftr-r doath, when they 
 beard them frnui tlw anj^els, and tliat they should <;ive credit to 
 then), and hence should live otherwise than tbey had done, and 
 thus that they mij^ht be received into heaven : but trial was made 
 in many instances, yet only with those who were in such a belief, 
 to whom the trial was permitted for the purpose of convincinj^ 
 them that no repentance is given after death : soine of them, with 
 whom the trial was made, understood truths, and seemed to re- 
 ceive them, but instantly, on turning to the life of their love, they 
 rejected them, yea, argued against them : some rejected them im- 
 mediately, being unwilling to hear them : some were desirous that 
 the hfe of love, which they had contracted from the world, might 
 be taken away from them, and that angelic life, or the life of heav- 
 en, might be infused in its place ; this likewise, by permission, wa? 
 accomplished, but when the life of their love was taken away, they 
 lay as dead, and had no longer the use of their faculties. From 
 thesp and other cases of experience, the simply good were instruct- 
 
 ' That by Abraham, Isaac, and Jacob, in the internal sense of the Word, is 
 meant the Lord as to the Divine [Principle] itself, and tlic Divine Human, n. 
 1803, 4615, 6098, 618;'., 627G, 6804, GS47. That Abraham is unknown in heav- 
 en, n. 1S34, 1876, 3229. That by David is meant the Lord as to the Regal Di- 
 vine [Principle], n. 18SS, 99r>4. That the twelve apostles represented the Lord 
 as to all things of the Church, thus which are of faith and love, n. '21*29, 3354, 
 3468, 3858, G397. That Peter represented the Lord as to faith, James as to char- 
 ity, and John as to the works of charity, n. 3750, 10087. That by the twelve 
 apostles sitting on twelve thrones, and judging the twelve tribes of Israel, ia 
 signified that the Lord is about to judge according to the truths and goods of 
 faith and love, n. '2129, G397. That the names of |)crsons and of places in tho 
 Word do not enter heaven, but are turned into things and states ; and that neith- 
 er in heaven can the names be uttered, n. 187G, 522.5,0510, 10210, 10282, 10432. 
 That the angel? also thiok abstractedly from persons, n. S343, 8945; 9007. 
 
340 CONCERNING HEAVEN AND HELL, 
 
 ed, that the life of any one cannot in any wise be changed aftdl' 
 death, and that evil hfe cannot any how be transmuted into good 
 life, or infernal life into angelic, inasmuch as every spirit, from 
 head to foot, has a quality agreeable to his love, and consequently 
 a quality agreeable to his life, and that to transmute this life into 
 the opposite is altogether to' destroy the spirit : the angels declare 
 that it is easier to change a bat into a dove, and an owl into a bird 
 of paradise, than an infernal spirit into an angel of heaven. That 
 man after death remains of such a quality as his life had been in 
 the world, may be seen above in its proper article, n. 470 to 484. 
 From these considerations it may now be manifest, that no one can 
 be received into heaven by immediate mercy. 
 
 That it is not so difficult as it* is supposed to live 
 A Life which leads to Heaven. 
 
 528. Some people believe, that to live a life which leads to heav- 
 en, which is called spiritual life, is difficult, by reason that they 
 have been told, that man must renounce the world, and deprive 
 himself of the concupiscences which are called the concupiscences 
 of the body and of the flesh, and that he must live a spiritual life ; 
 which things they conceive as implying, that they must reject 
 worldly things, which consist chiefly in riches and honours, that 
 they must walk continually in pious meditation about God, about 
 salvation, and about eternal life, and that they must spend their 
 life in prayer, and in reading the Word and other pious books ; 
 this they call renouncing the world, and living in the spirit and not. 
 Ill the flesh : but that the case is altogether otherwise, has been 
 given me to know from much experience, and from conversation 
 with the angels, yea, that they who renounce the world and live in 
 the spirit in the manner above described, procure to themselves a 
 sorrowful life which is not receptible of heavenly joy, for every 
 one's life remains with him after death : but to the intent that man 
 may receive the life of heaven, it is altogether necessary that he 
 live in the world, and in office and employment there, and that in 
 such case by moral and civil life he receive spiritual, and that spir- 
 itual life cannot otherwise be formed with man, or his spirit pre- 
 pared for heaven ; for to live internal hfe and not external at the 
 
60NCERNING HEAVEN AND HELL, iMl 
 
 i»anie time, is like dwelling in a house which has no foundation, 
 which successively cither sinks into the f;;round, or hcconies lull of 
 chinks and breaches, or totters till it falls down. 
 
 5'2'J. If the life of man be viewed and explored by rational intu- 
 ition, it is discovered to be threefold, viz. spirituid life, moral life> 
 and civil life, and that those lives are distinct from each other ; for 
 there are men who live a civil life, and yet not a moral and spir- 
 itual life ; and there are men who live a moral life, and stdl not a 
 -piritual ; and there are those who live both a civd life, a moral 
 life, and a spiritual one to-^ether ; the latter are they who live tlie 
 life of heaven, but the former are they who live the hfe of the Avorld 
 -iparate from the hfe of heaven. From jhese considerations it may 
 be manifest, in the first place, that spiritual life is not separate from 
 natural life, or from the life of the world, but that the former is 
 • ■onjoincd with the latter as the soul with its body, and that if it 
 were separated, it would be like dwelling in a house which had no 
 foundation, as was said above. For natural and civil life is the ac- 
 tivity of spiritual life, since spiritual life consists in wUhng well, 
 and moral and civil life in acting well, and if the latter be separat- 
 ed from the former, spiritual life consists merely in thought and 
 speech, and wdl recedes, because it hath no suj)port ; nevertheless 
 will is the very spiritual itself of man. 
 
 530. That it is not so difficult as is generally supposed to live a 
 life V, hich leads to heaven, may be seen from what now follows. 
 ^Vho cannot live a civil and moral hfe, since every pne from in- 
 fancy is initiated into it, and from life in the world is acquainted 
 with it ? every one also brings it into act, the bad and the good 
 alike, for who is not willing to be called sincere, and who is not 
 Avilhng to be called just ? almost all exercise sincerity and justice 
 in externals, insomuch that they appear as if they were sincere 
 and just in heart, or as if tliey acted from sincerity itself and jus- 
 tice : the spiritual man ought to live in like manner, which he may 
 do as easily as the natural man, but with this difference only, that 
 the spiritual man believes in a Divine, and that he acts sincerely 
 and justly, not merely because it is agreeable to civd and moral 
 laws to do so, but also because it is agreeable to divine laws ; for 
 the spiritual man, inasmuch as his thoughts, when he acts, are oc- 
 cupied by divine things, communicates with the angels of heaven, 
 and so far as this is the case, so far he is conjoined with them, and 
 thus his internal man is opened, which, viewed iu itself, is a spii'- 
 11 
 
342 CONCERNING HEAVEN AND HELL. 
 
 itual man : whoa man is of such a character and quality, he is then 
 adopted and led by the Lord, whilst he himself is not aware of it, 
 and in such case the acts of sincerity and justice which relate to 
 moral and civil life, are performed by him from a spiritual origin, 
 and to perform acts of sincerity and justice from a spiritual origin, 
 is to perform them from sincerity and justice itself, or to perform 
 them from the heart. His justice and sincerity, in the external 
 form, appears altogether like the justice and sincerity appertain- 
 ing to natural men, yea, appertaining to evil men and infernals. 
 but in the internal form they are altogether dissimilar : for evil men 
 act justly and sincerely merely for the sake of themselves and the 
 world, wherefore unless they feared the law and its penalties, also 
 the loss of reputation, of honour, of gain, and of life, they would 
 act altogether insincerely and unjustly, inasmuch as they neither 
 fear God nor any divine law, thus neither are they restrained by 
 any internal bond, wherefore to the utmost of their power, in such 
 case, they would defraud, plunder, and spoil others, and this from 
 delight : that they are inwardly of such a character, appears prin- 
 cipally from persons of a similar character in the other life, where 
 external things are removed from every one, and his internals are 
 opened, in which finally they live to eternity [see above, n. 499 to 
 511]; for all such, inasmuch as they then act without being re- 
 strained by external bonds, which, as was said above, are the fear 
 of the law, of the loss of reputation, of honour, of gain, and of life, 
 act insanely, and laugh at sincerity and justice. But they who 
 have acted sincerely and justly under the influence of divine laws, 
 when external things are taken away and they are left to things 
 internal, act wisely, because tlioy are conjoined with the angels of 
 heaven, from whom wisdom is communicated to them. From 
 these considerations it may now first be manifest, that the spiritual 
 man can act altogether in like manner as the natural man, as to 
 civil and moral life, provided he be conjoined to the Divine as to 
 ihe internal man, or as to will and thought [see above, n. 358, 359, 
 360]. 
 
 531 . The laws of spiritual life, the laws of civil life, and the laws 
 of moral life, are also delivered in the ten precepts of the deca- 
 logue, in the three first the laws of spiritual life' in the following 
 four the laws of civil life, and in the three last the laws of moral 
 life : the merely natural man lives, in the external form, according 
 to the same precepts, in like manner as the spiritual man, for in 
 
CONCEIt.NIMi HKAVKN AND HKLI.. 'MM 
 
 like manner he worships the Divine, frequents the temple, heurs 
 sermonH, composes his face to devotion, docs not commit murder, 
 nor adultery, nor theft, docs not bear false witness, docs not de- 
 fraud liis companions of their goods ; but these things he does 
 merely for the sake of himself and the world, to keep up appear- 
 ances ; hence tlic same person, in the internal form, is altogether 
 opposite to what lie appears in the external, because in heart he 
 denies the Divine, in worship plays the hypocrite, when left to him- 
 self and his own thoughts he laughs at the holy things of the 
 church, believing that they serve merely as a bond to bind the 
 simple vulgar : hence it is, that he is ahogether disjoined from 
 heaven, consequently, not being a spiritual man, he is neither a 
 moral man nor a civil man ; for although he docs not commit mur- 
 der, still he bears hatred towards every one who opposes him, and 
 in consequence of hatred burns with revenge, wherefore unless civil 
 laws, and external bonds, which are fears, restrained him, he 
 wouki conmjit murder, and since this is his governing desire, it 
 follows that he is continually committing murder : again, although 
 he does not commit adultery he is perpetually an adulterer, because 
 he is in tiie commission of adultery so far as ability and license 
 are given : a person of the same description, although he does not 
 steal, yet, inasmuch as he covets the goods of others, and regards 
 fraud and evil artifices as no offences against jurisprudence, in mind 
 he is continually playing the part of a thief: the case is similar as 
 to the precepts of moral life, which teach not to bear false witness, 
 and not to covet the goods of others : such is the character of ev- 
 ery man who denies the Divine, and who has not a conscience 
 grounded in religion : that such is his proper character, appears 
 manifestly from similar spirits in the other life, when, on the re- 
 moval of things external, they are let into their internals, on which 
 occasion, inasmuch as they are separated from heaven, they act in 
 unity with hell, wherefore they are consociated with those who are 
 in hell. It is otherwise with those who have in heart acknowledged 
 the Divine, and in the transactions of their lives have had respect 
 to divine laws, and have acted according to the three first precepts 
 of the decalogue equally as according to the rest : when these, on 
 the removal of things external, are let into their internals, they 
 become wiser than when in the world ; for when they come into 
 their internals, it is like coming from shade into light, from ignor- 
 ance luto wisdom, and i'mr^y ^ sorrowful life into a ble««ed one, in- 
 
344 CONCERNING IIEAVtN AND HELL. 
 
 asmucli as they are in the Divine, thus in heaven. These obser- 
 vations arc made to tlie intent that both the qiiahty of the one and 
 the quahty of the other may be known, ahhough both have lived a 
 similar external life. 
 
 532. Every one may know that thoughts arc conveyed and tend 
 according to intention.^, or in the direction which a man intends, 
 for thought is the internal sight of man, which in this respect is 
 like the external sight, that it is turned in the direction, and there 
 abides, in which it is bent and intended : if therefore the internal 
 sight or thought be turned to the world, and there abides, it follows 
 that the thought becomes worldly ; if it be turned to self and self 
 honour, it follows that it becomes corporeal ; but if it be turned to 
 heaven, it follows that it becomes heavenly ; consequently, if it be 
 turned to heaven, that it is elevated ; if to self, that it is drawn 
 down from heaven, and immersed in what is corporeal ; and if to 
 the world, that it is also bent down from heaven, and diffused 
 amongst those objects which ai'c presented to the eyes. It is the 
 man's love which makes his intention, and which determines his 
 internal sight or thought to its objects; thus the love of self to it- 
 self and its objects, the love of the world to worldly objects, and 
 the love of heaven to heavenly objects ; from which considerations 
 it may be known what is the quality of the state of man's interiors, 
 Avhich .ire of his mind, provided his love be known, viz. that the 
 interiors of him who loves heaven are elevated towards heaven, and 
 are open above ; and that the interiors of him who loves the world 
 and who loves himself are closed upwards, and are open exterior- 
 ly : hence it may be concluded, that if the superior principles of 
 the mind are closed upwards, man can no longer see the objects 
 which are of heaven and the church, and that those objects are in 
 thick darkness in respect to him, and the things which are in thick 
 darkness are either denied or not understood ; hence it is that they 
 who love themselves and the world above all things, inasmuch as 
 the superior principles of their minds are closed, in heart deny di- 
 vine truths, and if they discourse at all about them from memory, 
 still they do not understand them ; they regard them also in the 
 same manner that they regard worldly and corporeal things, and 
 since they are of such a character, they cannot pay attention to 
 any thing but what enters through the senses of the body, with 
 which also they are alone delighted ; thus they are delighted with 
 many things so entering which are likewise filthy, obscene, pro- 
 
COyCERNI.VC HEAVEN AM) HELL. 345 
 
 f.iiir, and wifkrd, wliicli tliiiifjs cannot be romovcd, because with 
 Nucli persons there is nc* inHiix <]^iven from heaven into iheir minds, 
 inasmuch as these arc closed above, as was before oltserved. The 
 intention of man, from wbieh his internal sipht or thoujifht is dc- 
 tern)incd, is his will, for what a man wills, tliis he intends, and 
 what he intends, this he thinks ; wherefore if his intention be to- 
 wards heaven, his thought is determined thither, and with it his 
 whole mind, which is thus in heaven, whence he looks downwards 
 upon the thinp:^ of the world which are beneath him, as a person 
 I ookinjj from the roof of a house ; hence it is that the man who has 
 the interiors of his mind open, can see the evils and falses which 
 appertain to him, for these are beneath the spiritual mind ; and on 
 the other hand, that the man whose interiors arc not open, cannot 
 see his own evils and falses, because he is in them, and not above 
 them : from these considerations a conclusion may be formed re- 
 spcctinff the origin of wisdom in man, and the orijjin of insanity, 
 also what will be the quality of man after death, when he is left to 
 will and to think, likewise to act and to speak, according to his 
 interiors. These observations are also made with a view to its 
 being known what is the quality of man interiorly, hoAvsoever he 
 appears exteriorly like to another. 
 
 .53:3. That it is not so difficult to live the life of heaven as is be- 
 lieved, is evident now from this consideration, that nothing more is 
 necessary than for man to think, when any thing presents itself to 
 iiim which he knows to be insincere and unjust, and to which he is 
 inclined, that it ought not to be done because it is contrary to di- 
 vine precepts ; if he accustoms himself so to think, and from so ac- 
 customing himself acquires a habit, he then by degrees is conjoined 
 to heaven ; and so far as he is conjoined to heaven, so far the 
 higher principles of his mind are opened, and so far as those are 
 opened, so far he sees what is insincere and unjust, and in propor- 
 tion as he sees these evils, in the same proportion they are capable 
 of being shaken off, for it is impossible that any evil can be shaken 
 off until it be seen : this is a state into which man may enter from 
 free desire, for who is not capable of thinking as above from free- 
 dom ? But when he has made a beginning, then the Lord operates 
 all sorts of good with him, and gives him the faculty not only of 
 seeing evils, but also of not willing them, and finally of holding 
 them in aversion : this is meant by the Lord's words, " My yoke 
 Is easy, aitd My burden I'gJif,'* Matt. xi. 30. It is however to be 
 
340 CONCERNING HEAVEN AND HELL. 
 
 noted, tliat the difficulty of so thinking", and likewise of resisting 
 evils, increases, in proportion as man commits evil from tlie will ; 
 fi)r in the same proportion he accustoms himself to evils, until at 
 length he does not see them, and is next led to love them, and from 
 the delight of love to excuse them, and by all kinds of fallacies to 
 confirm them, saying that they are allowable and good ; but this is 
 the case with those who, in the age of adolescence, plunge into 
 evils as without restraint, and then at the same time reject divine 
 things from the heart. 
 
 534. Some time since there was represented to me the way which 
 leads to heaven, and that which leads to hell : there was a broad 
 way tending to the left, or towards the north ; there appeared 
 many spirits going in it ; but at a distance there was seen a stone 
 of considerable magnitude, where the broad way terminated; from 
 that stone went aftervfards two ways, one to the left, and one in 
 an opposite direction to the right ; the way which tended to the 
 left was narrow or strait, leading through the west to the south, 
 and thus into the light of heaven ; the way which tended to the 
 right was broad and spacious, leading obliquely downAvards tow- 
 ards hell. All at first seemed to go the same way, until they came 
 to the great si one at the head of the two ways, but when they 
 came thither, they were separated ; the good turned to the left, 
 and entered the straight way which led to heaven ; but the evil did 
 not see the stone at the head of the two ways, and fell upon it, and 
 wci-e hurt, and when they rose up they ran on in the broad way to 
 tlje right, which tended towards hell. It was afterwards explained 
 to me what all those things signified, viz. that by the first way, 
 which was broad, in which many both good and evil went together 
 and discoursed with each other as friends, because the difference 
 between them was not discoverable to the sight, were represented 
 those who in externals live alike sincerely and justly, and who are 
 not visibly distinguished : by the stone at the head of the two ways, 
 or of the angle [or corner], upon which the evil stumbled, and 
 from which afterwards they ran into the way leading to hell, was 
 represented the divine truth, which is denied by those who look 
 towards hell ; in the supreme sense by the same stone was signifi- 
 ed the Divine Human of the Lord : but they who acknowledged 
 divine truth, and at the same time the Divine of the Lord, were 
 conveyed by the way which led to heaven. From these consider- 
 ?Ttions it was again made evident, that in externals the wicked 
 
CONCERNING HEAVEN AND HELL. I?47 
 
 ioad the same kind of life us the <,'oo(l, or '^>> i\\ the same way, tlius 
 one as easily as tin- otliiM*, and yet that they who at:kiiowlcd<fe the 
 Divine from the heart, especially they witiiiii tlic rhiirdi who ac- 
 knowledge the Divine of the Lord, arc led to heaven, and they wIjo 
 do not acknowledge, are conveyed to hell. The ihoiiglits of man, 
 wljich proceed from intention and will, are represented in the oth- 
 er life by ways : ways also arc there presented to appearance al- 
 togetlicr according to the thoughts of intention, and every one like- 
 wise walks according to his thoughts which proceed from inten- 
 tion ; hence it is that the quality of spirits, and of their thoughts, 
 is known from their ways : from these considerations it was like- 
 wise evident what is meant by the Lord's words, " Kntrr yc hi 
 through the strait gate ; for icidc is the gate and broad the way which 
 leads to destruction, and many there arc who walk through it ; nar- 
 row is the icoy and strait the gate which leads to life, and few iho'c 
 be who find it,'^ Matt. vii. 13, 14 : the reason why the way is nar- 
 row which leads to life, is, not because it is difficult, but because 
 there are few who find it, as it is said. From that stone seen in 
 the angle [or corner], where the broad and common way termina- 
 ted, and from which two ways were seen to tend in opposite direc- 
 tions, it was made evident what is signified by these words of Lord, 
 " Have ye not read rohat is written, the stone tvhich the builders re- 
 jected is become the head of the angle [or corner] ; whosoever shall 
 fall upon that stone will be broken,^'' Luke x.v. 17, 18 : stone signi- 
 fies divine truth, and the stone of Israel the Lord as to the Divine 
 Human ; the builders are they who are of the church ; the head of 
 the angle [or corner] is where the two ways are ; to fall and to be 
 broken is to deny and perish.* 
 
 535. It has been granted me to discourse with some in the other 
 life who had removed themselves from worldly business that they 
 might live piously and holily, and likewise with some who had af- 
 flicted themselves by various methods, because they believed that 
 this was to renounce the world, and to subdue the concupiscences 
 of the flesh ; but most of them, inasmuch as they had thence con- 
 tracted a sorrowful life, and had removed themselves from the life 
 of charity, which life can only be led in the world, cannot be con- 
 
 * That stone signifies truth, n. 114, 043, 129S, 3720, 6420,8609, 10376. That 
 tlicicforp the hiw was inscrihcd on tables which were of stone, n. 10376. That 
 the stone of Israel denotes the Lord as to divine truth and as to the Divine Hu- 
 man [Principle], n. C42G. 
 
348 OONCEKNING HEAVEN AND IIELI.. 
 
 sociated with the angels, because the life of the angels is a life of 
 gladness resulting from bliss, and consists in performing acts of 
 goodness, Avhich are works of charity : and besides, they who have 
 led a life abstracted from worldly engagements, are heated with 
 the idea of their own merits, and hence are continually desirous of 
 heaven, and continually thinking of heavenly joy as a reward, 
 being altogether ignorant of what constitutes heavenly joy ; and 
 when they are introduced amongst angels, and into their joy, which 
 is without merit, and consists in exercises and manifest offices, and 
 in the blessedness resulting from the good which they thereby pro- 
 mote, they are surprized like persons who discover something quite 
 foreign to their belief; and Avhereas they are not receptible of that 
 joy, they depart, and consociate with spirits of their own way of 
 thinking, who had lived a similar life in the world. But they who 
 have lived holily in externals, being continually in places of wor- 
 ship, and engaged in acts of prayer, and who have afflicted their 
 souls, and at the same time have continually cherished an idea re- 
 specting themselves, that they would thus be esteemed and hon- 
 oured above others, and at length after death be accounted saints, 
 in the other life are not in heaven, because they have done such 
 tilings for the sake of themselves ; and whereas they have defiled 
 divine truths by the self-love in which they have immersed them, 
 some of them are so insane as to think themselves gods, wherefore 
 they are in hell amongst those of a like description ; some are cun- 
 ning and deceitful, and in the hells of the deceitful, and those are 
 they who have done such things in an external form by cunning 
 arts and artifices, whereby they have induced the common people 
 to believe that a divine sanctity was in them. Of this characrer 
 are several of the Romish saints, with some of whom also it has 
 been granted me to discourse, and on such occasions their life hath 
 been manifestly described, both as to its quality in the world, and 
 as to its quahty afterwards. These observations are made to the 
 intent that it may be known, that the life which leads to heaven is 
 not a life abstracted from the world, but in the world ; and that a 
 life of piety without a life of charity, Avhich is only given in the 
 world, doth not lead to heaven, but that a life of charity, which 
 consists in acting sincerely ajid justly in every function, in every 
 engagement, and in every work, from an interior principle, thus 
 from a celestial origin, which origin is in that life when man acts 
 sincerely and justly because it is agreeable to the divine law, [does 
 
CONCERNING IIKAVKN AND III'LI.. S 19 
 
 lead to heaven] : this hitter hie is not ihlHeuU, l)iit a \i(e of piety 
 abstracted from a life of charity is diflieult, which life never- 
 theless leads away from heaven in the smiie pro]) m tion tliat it is 
 believed to lead to heaven.* 
 
 That thi: Loud raxEs the Hells. 
 
 5.%. Above, in treating of heaven, it has hcen every where 
 shown that the Lord is the God of heaven, specifically at n. 2 to 6, 
 thus that all the government of the heavens is the Lord's ; and 
 whereas the relationship of heaven to hell, and of hell to heaven, 
 is like what subsists between two opposites, which mutually act 
 contrary to each other, from whose action and re-actiou results 
 the equilibrium in w Inch all things subsist, therefore, to the intent 
 that all and singular things may be kept in equilibrium, it is ne- 
 cessary that He who rules the one should also rule the other; for 
 unless the same Lord restrained the insults from the hells, and 
 checked the insanities which abound there, the equilibrium would 
 perish, and with the etpiilibrium the whole. 
 
 537. But it may be expedient here to premise something on the 
 subject of e<iuilibrium. It is known that when two things mutual- 
 ly act against each other, and when one re-acts and resists in the 
 
 " That a life of piety without a life of charity is of no avail, but with the hit- 
 ter is of advantage in every respect, n. 823-2, 8253. That charity towards the 
 neighbour consists in doing what is good, just, and right, in every work, and in 
 every employment, n. 8120, 8121, 8122. That charity towards the neighbour 
 extends itself to all and singular the things which a man tiiinks, wills, and acts, 
 n. 8124. That a life of charity is a life according to the Lord's precepts, n. 
 3249. That to live according to the Lord's precepts is to love the Lord, n. 10143, 
 10153, 10310, 10578, 10648. That genuine charity is not meritorious, because it 
 is from interior afTection, and from the delight thence residting, n. 2340, 2373, 
 2400, 38S7, G3S6 to 0393. That man afler death remains of such a quality, as 
 was his liO- of charity in tin; work!, n. 8256. That heavenly blessedness tlows-in 
 from the Lord into the life of charity, n. 2363. That no one is admitted into 
 heaven by thinking only, but by willing and doing good at the same time, ji. 
 2401,345!>. That unless the doing good is conjoined with willing good and 
 with thinking good, there is no salvation; nor any conjunction of the internal 
 man witli the external, n 3987. 
 4o 
 
;3,>0 CONCERNING HEAVEN AND HELL- 
 
 same proportion that the other acts and impels, neither of them 
 has any force, because on each side there is a similar potency, and 
 that in such case each may be acted upon at pleasure by a third ^ 
 for when two things, in consecjuence of equal opposition, have no 
 force, the force of a third thing does all, and acts as easily as if 
 there were no opposition. Such is the equilibrium between heaven 
 and hell ; but it is not an equilibrium as between two bodily com- 
 batants, the strength of one of whom i.s equivalent to the strength 
 of the other, but it is a spiritual equilibrium, viz. of what is false 
 atvainst what is true, and of what is evil against what is good : 
 from hell there is a continual exhalation of what is false derived 
 from evil, and from heaven a continual exhalation of what is true 
 derived from good : it is in consequence of this sj)irltual equilibri- 
 um that man is in the freedom of thinking and willing; for what- 
 soever a man thinks and wills has relation either to evil and the 
 false thence derived, or to good and the truth thence derived, con- 
 sequently, M'hen he is in that equilibrium, he is in the freedom ei- 
 ther of admitting or receiving evil and the false thence derived 
 from hell, or of admitting or receiving good and the truth thence 
 derived from heaven ; in this equilibrium every man is held by the 
 Lord, because the Lord rules both heaven and hell. But why man 
 is held by equilibrium in this freedom, and why what is evil and 
 false is not removed from him, and what is good and true implant- 
 ed by the Lord, will be shown in the following pages under its 
 proper article. 
 
 538. It has been occasionally granted me to perceive the sphere 
 of what is false derived from evil exhaling out of hell ; it was as a 
 perpetual attempt to destroy all that is good and true, conjoined 
 with anger and a sort of rage at not being able to do so, and prin- 
 cipally an attempt to annihilate and destroy the Divine of the Lord, 
 and this because all good and truth are from Him. But from 
 heaven was perceived a sphere of truth derived from good, by 
 Avhich the rage of the attempt ascending from hell was restrained ; 
 hence comes equilibrium : this sphere from heaven was perceived 
 to come from the Lord alone, although it appeared to come from 
 the angels in heaven ; the reason why it was from the Lord alone 
 and not from the angels, was, because every angel in heaven ac- 
 knowledges that nothing of good and of truth is from liimself, but 
 that all is from the Lord. 
 
CONCERNING HEAVEN .\ND HELL. ^1 
 
 639. All power in tlic spiritual world belongs to truth dcrivctl 
 from irood, and there is no power at all in what is false derived 
 from evil ; the reason is, because the essential Divine in heaven is 
 divine good and divine truth, and what is divine has all power : 
 the reason why what is false derived from evil has no power, is, 
 because all jjower belongs to truth derived from good, and in what 
 is false derived from evil there is nothing of truth derived from 
 good ; hence it is that there is all power in heaven, and none in 
 hell, for every one in heaven is in truths derived from good, and 
 every one in hell is in falses derived from evil : for no one is ad- 
 mitted into heaven until he be in truths derived from good, neither 
 is any one cast down into hell until lie be in falses derived from 
 evil; that this is the case, may be seen in the articles treating of 
 the first, second, and third state of man after death, n. 491 to 520 : 
 and that all power belongs to truth derived from good, may be seen 
 in the article concerning the power of the angels of heaven, n. 228 
 to 23:3. 
 
 540. This then is the equilibrium between heaven and hell, and 
 in it are all those who are in the world of spirits, for the world of 
 spirits is mid-way between heaven and hell: and hence likewise all 
 men here below are kept in a like equilibrium, for men here below 
 are ruled of the Lord by spirits who are in the world of spirits, 
 which subject will be treated of below in its proper article. Such 
 an equilibrium cannot be given, unless the Lord rule both heaven 
 and hell and moderate on each side ; for if this were not the case, 
 falses derived from evils would be superabundant, and would aftect 
 the simply good who are in the ultimates of heaven, and who may 
 be more easily perverted than the angels themselves, and thus the 
 equilibrium would perish, and with it the freedom appertaining to 
 men. 
 
 54L Hell is distinguished into societies in like manner as heav- 
 en, and also into as many societies as heaven is ; for every society 
 in heaven has a society opposite to it in hell, and this for the sake 
 of equilibrium : but the societies in hell arc distinct according to 
 evils and the falses thence derived, because the societies in heaven 
 arc distinct according to goods and the trutlis thence derived. 
 That every good has an opposite evil, and every truth an opposite 
 false, may be known from this consideration, that it is not any 
 thing without relation to its opposite, and that from the opposite is 
 known its quality, and in what degree it is, aud that hence comes 
 
35'3 CONCERNING HEAVEN AND HELL. 
 
 all perception and sensation : wherefore the Lord conlinually pro- 
 vides, that every society of heaven may have its opposite in a soci- 
 ety of hell, and that between them there may be equilibrium. 
 
 542. Inasmuch as hell is distinguished into as many societies as 
 heaven, therefore also there are as many hells as there arc socie- 
 ties of heaven, for every society of heaven is a heaven in a lesser 
 form [see above, n. 51 to 58], thus every society of hell is a hell in 
 a lesser form. Inasmuch as in general there are three heavens, 
 therefore also in general there are three hells, the lowest, which is 
 opposed to the inmost or third heaven, the middle, which is oppos- 
 ed to the middle or second heaven, and the higher, which is oppos- 
 ed to the ultimate or first heaven. 
 
 543. But in what manner the hells are ruled by the Lord, it 
 may be expedient also briefly to state : the hells in general are ru- 
 led by the general afflux of divine good and divine truth from the 
 heavens, whereby the general tendency [or eflbrt] issuing forth 
 from the hells is checked and restrained ; and likewise by a spe- 
 cific afflux from each heaven, and from each society of heaven. 
 The hells are ruled in particular by the angels, to whom it is given 
 to look into the hells, and to restrain the insanities and disturban- 
 ces which abound there ; occasionally also angels are sent thither, 
 and by their presence they moderate those insanities and distur- 
 bances. But in general all who are in the hells are ruled by fears, 
 some by fears implanted, and as yet ingrafted, from the world ; 
 but whereas these fears are not sufficient, and likewise by degrees 
 lose their force, they are ruled by fears of punishments, whereby 
 principally it is that they are deterred from doing evils : punish- 
 ments in hell are manifold, more gentle and more severe according 
 to evils : for the most part the more malignant, who excel in cun- 
 ning and in artifice, and arc able to keep the rest in compliance 
 and servitude by punishments and the terror which they occasion, 
 are set over others, yet the governors dare not pass beyond the 
 limits prescribed them. It is to be noted, that the fear of pnnish- 
 ment is the only medium to restrain the violence and fuiy of those 
 who are in the- hells ; there is no other. 
 
 544. It has been hitherto believed in the world, that there is 
 some one devil who presides over the hells, and that he was crea- 
 ted an angel of light, but, becoming a rebel, was cast down with 
 his crew into hell : the reason why this faith has prevailed is, be- 
 cause in the Word mention is made of the devil and Satan, and 
 
OONCERMN<i UKAVKN AND Ili:i.I,. .i't.l 
 
 also of Lucifer, and the Word in those |)assa<;r's lias been undt r- 
 stood according (<» tlic sense of the letter; wlien yet by tlio dcvd 
 and Satan is tliere meant hell, by tlie devil tliat hcdl \vhicli is U) 
 the back, and wliere the worst dwell, who are called evil «renii : 
 and by Satan that hell which is in front, the iiilialntants of wliich 
 are not so malignant, and are called evil spirits ; and by Lucifer 
 are meant those w ho are of Babel or Babylon, beini^ those who ex- 
 tend their dominions even into heaven. That there is not any one 
 devil to whom the liells are subject, is evident likewise from this 
 consideration, that all who are in the hells, like all who are in the 
 licavens, are from the human race [sec, n. 311 to 317], and that 
 those who are there amount in nimibcr, from the beginning of crea- 
 tion to this time, to myriads of myriads, and that every one of 
 them is a devil of such a quality as he had acquired in the world 
 by opposition to the Divine : see above on this subject, n. 31 1 , 31-2. 
 
 Tit\T THE Lord casts no oxe down into Hell, but TirAi 
 
 THE SPIRIT CASTS HIMSELF DOWN. 
 
 o4.">. An opinion has prevailed with some, that God turns away 
 His face from man, rejects him from Himself, and casts liim into 
 liell, and that he is angry with hinj on account of evil; and with 
 some it is supposed still further, that God punishes man, and does 
 evil to him : in this opinion they confirm themselves from the lite- 
 ral sense of the Word, where expressions to that effect occur, not 
 being aware that the spiritual sense of the word, which explains 
 the literal sense, is altogether otiicrwise ; and that hence the gen- 
 uine doctrine of the church, which is from the spiritual sense of 
 the Word, teaches otherwise, viz. that the Lord never turns away 
 His face from man and rejects him from Himself, that He does 
 not cast any one into hell, and that he is not angry with any one.* 
 
 * That an^or and wratli in the Word arc attribntod lo tlio Lord, but tliat thc) 
 appertain to man, and that it is so expressed, because it so appears to man when 
 he is punished and damned, n- 798,01)97, 8284, 8483, 8>7.'>, y3i>6, 10431. That 
 evil also is attributed to thc Lord, when yet from thc Lord nothing but good c<-^n 
 come, n. 2^47, G0T3, GOy->, C<»!)7, 7r)33, 7032, 71177, 7926, 8227,62-28, 8«i32,l>3oO. 
 Why it is so expressed in the Word, n. 0)073, 60')2, 0^97, liiii, 7G32, 7G7i), 7710, 
 7926, 828-2, yOOi), 9128. That the Lord i> pure nicrcv and rh^mrnrv, n 0007 
 8375 . 
 
354 CONCERNING HEAVEN AND HELL. 
 
 Eve^y ono tilso, whose mind is in a state of illustration, when he 
 reads the Word, perceives this to be the case from this considera- 
 tion alone, that God is good itself, love itself, mercy itself; and 
 that good itself cannot do evil to any one, also that love itself and 
 mercy itself cannot reject man from itself, because it is contrary 
 to the very essence of mercy and love, thus contrary to the Divine 
 Itself; wherefore they who think from an enlightened mind when 
 they read the Word, clearly perceive that God never turns Him- 
 self away from man, and since He never turns Himself away 
 from man, that He deals with Him from good, love, and mer- 
 cy, that is, that He wills his good, that He loves him, and that 
 He is merciful to him. Hence also they see, that the literal sense 
 of the Word, in which such things are said, conceals in itself a 
 spiritual sense, according to which those expressions are to be ex- 
 plained, which, in the sense of the letter, are spoken in accommo- 
 dation to the apprehension of man, and according to his first and 
 common ideas. 
 
 546. They who are in a state of illustration, see further, that 
 good and evil are two opposites, and that they are so opposed as 
 heaven and hell are, and that all good is from heaven, and all evil 
 from hell ; and since the Divine of the Lord makes heaven [n. 7 to 
 12], therefore nothing but good flows-in from the Lord with man, 
 and from hell nothing but evil ; and that thus the Lord is contin- 
 ually withdrawing man from evil, and leading him to good, whilst 
 hell is continually leading man into evil : unless man were between 
 both, he would not have any thought, nor any will, still less any 
 freedom and any choice, for man is in possession of all these things 
 by virtue of the equilibrium between good and evil ; wherefore if 
 the Lord were to turn Himself away, and man were left to evil 
 alone, he would no longer be a man : from these considerations it 
 is evident, that the Lord flows-in with good to every man, the evil 
 and the good alike, but with this diflTerence, that He is continually 
 leading away an evil man from evil, and leading a good man to 
 good ; and that the cause of such difference rests with the man, 
 because he is the recipient. 
 
 547. Hence it may be manifest, that man does evil from hell, 
 and that he does good from the Lord ; but whereas man believes 
 that whatsoever he does he does from himself, therefore the evil 
 which he does adheres to him as his own ; hence it is, that man is 
 in the cause of his own evil, and in no wise the Lord : evil apper- 
 
CONCERNING HEAVEN AND HKLL. 055 
 
 taiiiiug to man is hell appertaining!^ to liiiii, tor wlictlier we spt-ak 
 of evil or of hell, it is the same thinjif: now whereas man is in tin 
 cause of his own evil, therefore also he hrinjrs himself into hell, 
 and not the Lord, and the Lord is so fur from bringing man into 
 hell, that he delivers man from hell, so far as man does not will 
 and love to be in evil : that all of man's will and love remains with 
 him after death, see n. 470 to 484 : he who wills and loves evil in 
 the world, the same wills and loves evil in the other hfe, on which 
 occasion he no longer suffers himself to be withdrawn from it; 
 hence it is that the man who is in evil, is tied to hell, and likewise 
 is actually there as to his spirit, and after death desires nothing 
 more than to be where his own evil is : wherefore man after death 
 casts himself into hell, and not the Lord. 
 
 548. How this case is, shall also be shown : when man enters 
 into the other life, he is first received by the angels, who perform 
 for him all good offices, and likewise discourse w ith him concern- 
 ing the Lord, concerning heaven, concerning angelic life, and in- 
 struct him in truths and goods : but if the man, who is now a spir- 
 it, be of such a quality, that he had received indeed similar infor- 
 mation in the world, but denied it or despised it in his heart, he 
 then, after some conversation, is desirous to depart from them, and 
 likewise seeks to be gone, which when the angels apperceive, they 
 leave him, and after some consociation with others, he at length 
 associates with those who are in similar evil with himself [see 
 above, n. 445 to 452] ; when this is the case, he turns himself away 
 from the Lord, and turns his face to the hell with which he had 
 been conjoined in the world, and which is irdiabited by those who 
 are in a similar love of evil. From these considerations it is evi- 
 dent, that the Lord draws every spirit away [from hell] to Himself 
 by the angels, and likewise by influx from heaven, but that the spir- 
 its who are in evil altogether resist, and as it were pluck them- 
 selves away from the Lord, and are drawn by their own evil as by 
 a rope, thus by hell ; and inasmuch as they are drawn, and by 
 reason of the love of evil are willing to follow, it is manifest that 
 from freedom they cast themselves into hell. That this is the case, 
 cannot be believed in the world, in conseciuence of the idea enter- 
 tained of hell ; neither does it appear otherwise in the other life 
 before the eyes of those who are out of hell, it only appears other- 
 wise to those who east themselves thither, for they enter of their 
 own accord, and they who enter from au ardent love of evil, appear 
 
35(8 CONCERNING IIEAVExX AND HELL. 
 
 as if they Avere cast headlong with the head downwards and the 
 feet upwards ; it is ki consequence of this appearance, that they 
 .seem as if they were cast down into hell by a divine force : on this 
 subject more may be seen below, n. 574. From what has been al- 
 ready said it may now be seen, that the Lord does not cast any one 
 down into hell, but that every one casts himself down, not only 
 whilst he lives in the world, but also after death when he comes 
 amongst spirits. 
 
 549. The reason why the Lord, from His divine essence, which 
 is good, love, and mercy, cannot act alike with one man as with 
 another, is, because evils and the falses thence derived oppose, and 
 not only blunt, but also reject. His divine influx : evils and the 
 falses thence derived are as black clouds, which interpose them- 
 selves between the sun and the human eye, and take away the sun- 
 shine and serenity of the light, although the sun still remains in a 
 continual endeavour to dissipate the opposing clouds, for it is be- 
 hind them and operates, and likewise in the mean time lets in some- 
 thing of shady light into the eye through various passages round 
 about: the case is the same in the spiritual world, in which world 
 the sun is the Lord and the divine love [n. 116 to 140], and the 
 light is the divine truth, [n. 126 to 140] ; the black clouds are 
 falses derived from evil, the eye is the understanding ; in propor- 
 tion as any one in that world is in falses derived from evils, in the 
 same proportion he is encompassed by such a cloud, Avhich is black 
 and dense according to the degree of evil : from this comparison 
 it may be seen that the presence of the Lord is perpetual with 
 every one, but that it is received difterently. 
 
 550. Evil spirits are severely punished in the world of spirits, 
 that by punishments they may be deterred from doing evil ; this 
 likewise appears as if it were from the Lord, when yet there is 
 nothing of punishment in that world from the Lord, but from evil 
 itself: for evil is so conjoined with its own punishment, that they 
 cannot be separated ; for the infernal crew desire and love nothing 
 more than to do evil, especially to inflict punishment, and to tor- 
 ment, and they likewise do evil and inflict punishment on every 
 one who is not protected by the Lord ; wherefore when evil is 
 done from an evil heart, in such case, since it rejects from itself 
 all protection from the Lord, infernal spirits rush in upon him who 
 does such evil, and punish him. This may in some measure be 
 illustrated by the case of evils and their punishments in the world. 
 
CONCEIINING HEAVEN AND HELL. 'i'it 
 
 Wliert" also they arc conjoined ; for laws in tiie world prescribe 
 pumsluiicnt for cvorv evil, wlicrefore lie who ruslip« into evil, rush- 
 es also into the puni.slinient of evil ; the only ilillorcnce is, that evil 
 may be concealed in the world but not in the other life. From 
 these considerations it may be manifest, that the Lord dors evil to 
 no one, and that the case in this respect is like as in the world, 
 wJicrc neither a kin^, nor a jnd<i;c, nor the law, are the causes of 
 punishment to a guilty person, because they are not the causes of 
 evil with the evil doer. 
 
 That all who are in the Hells are in Evils and thh 
 Falses thence derived, originating in the Loves of Self 
 AND of the World. 
 
 5ol. All who are in the hells are in evils and the falses thence 
 derived, and no one there is in evils and at the same time in truths : 
 the generality of evil persons in the world are acquainted with spir- 
 itual truths, which are the truths of the church, having learned 
 them from infancy, and next from preaching and from reading the 
 Word, and afterwards having discoursed from them ; some also 
 have induced others to believe that they were christians in heart, 
 because they had the skill to discourse from truths with pretended 
 aftection, and likewise to act sincerely as from spiritual faith ; but 
 such of them as have thought in themselves contrary to those truths, 
 and have abstained from doing evils according to their thoughts 
 only for the sake of civil laws, and with a view to reputation, hon- 
 ours and gain, are all of them evil in heart, and are in truths and 
 goods only as to the body, and not as to the spirit ; w herefore when 
 external things arc taken away from them in the other life, and the 
 internal things arc revealed which were proper to their spirit, they 
 are altogether in evils and falses, and not in any truths and goods ; 
 and it is made evident that truths and goods only resided in their 
 memory, no otherwise than scientifics, and that hence they brought 
 them forth in discourse, and made a pretence of good as if from 
 spiritual love and faith. When persons of such a character are let 
 into their internals, consequently into their evils, they cannot then 
 any longer speak truths, but only falses, inasmuch as they speak 
 from evils, for to speak truths from evils is a thing impossible, since 
 the spirit is then nothing but his own evil, and what is false pro- 
 40 
 
35iS CONCERNING HEAVEN AND HELL. 
 
 cceds from what is evil. Every evil spirit is reduced into tlii;* state 
 before he is cast into hell [see above, n. 499 to 512] : this is called 
 being vastated as to truths and goods ;* and vastation is nothing 
 else but being let into the internals, thus into the pro]>rium of the 
 sjjirit, or into the spirit itself: on this sui)ject see likewise above, 
 11. 425. 
 
 .552. A\ hen man is of this description after death, he is then no 
 longer a man -spirit, such as he is in his first state [see above, n. 
 491 to 498], but he is truly a spirit ; for one who is truly a spirit 
 has a face and body corresponding to his internals, which are of 
 his rnind [animus], thus he has an external fornx which is the type 
 or effigy of his internals ; such is a spirit after passing through the 
 first and second state, spoken of above ; wherefore he then, when 
 he is viewed by the eyes, is immediately known as to his quality, 
 not only from the face, but also from the body, and likewise from 
 the speech and gestures; and since he is now in himself, he cannot 
 be in any other place than where his like are : for in the spiritual 
 world there is all manner of communication of affections and con- 
 sequent thoughts, wherefore a spirit is conveyed to his like, as it 
 were of himself, because from his own affection and its delight, yea, 
 he also turns himself in that direction, for thus he breathes his own 
 life or draws his breath freely, but not when he luras himself in 
 another direction : it is to be noted that communication with others, 
 in the spiritual world, is effected according to the turning of the 
 face, and that before the face of every one are continually present- 
 ed those who are in similar love with himself, iaiid thus in every 
 conversion of the body [see above n. 151]. Hence it is that all 
 infernal spirits turn themselves backward from the Lord to the 
 point of thick darkness, and of darkness, which in their world are 
 in the place of the sun and in the jilace of the moon of this world, 
 but that all the angels of heaven turn themselves to the Lord as the 
 sun of heaven and as the moon of heaven [see above, n. 123, 143, 
 
 * That tlio evil, before they are cast down into hell, arc devastated as to truths 
 and goods, and that wlicn those principles arc taken away tlicy are carried of 
 themselves into hell, n. 6977, 7(139, 7795, 8210, 6232, 9330. That the Lord doth 
 not devastate them, but that they devastate themselves, n. 7642, 7920. That 
 every evil hath in it the principle of what is false, wherefore thoj' who arc in 
 evil, arc also in what is false, although some of them do not know it, n. 7577. 
 S09*l. That they who are in evil, cannot but think what is false, whilst they 
 think from themselves, n. 7437. That all who arc in the hells speak falses from 
 evil, n. 1695, 7351, 7352, 7357, 7392, 7698. 
 
CONCEU.VING IIUAVEN AND HELL. 35i^ 
 
 III, 151J. I'roiu thft-c cunsiileraliuiii it iiuiy iiuw be manifest, thaL 
 all who mc iu the hells are in evils ami the fulsies theme derived ; 
 and likewise that they txvc turned to tiieir own loves. 
 
 ."iii^j. All spirits in tlie hells, wliea inspected in any light of heav- 
 en, apj)ear in the form of their own evil, for every one is an eftigy 
 of his own evil, inasmuch as with every one the interiors and ex- 
 teriors act in unity, and the interiors present themselves visible in 
 the exteriors, w Inch arc the face, the body, the speech, and the ges- 
 tures ; thus their cpiality is recognized as soon as they are seen : 
 in general they arc forms of contempt t)f others, of menaces against 
 those who do not pay them respect ; they are forms of hatreds of 
 various kinds, also of various kinds of revenge ; outrage and cruel- 
 ty from their interiors arc transparent through those forms; but 
 when others commend, venerate, and worship them, their faces are 
 contracted, and have an appearance of gladness grounded in de- 
 light : it is imj)ossible to describe in a few words all those forms 
 such as they api>ear, for one is not like to another ; only between 
 those who arc in similar evil, and thence in a simdar infernal so- 
 ciety, there is a general similitude, by virtue of which, as from a 
 plane of derivation, the faces of each appear there to have a kind 
 of likeness : in general their faces are direful, and void of life like 
 carcases, in some instances they are black, iu some fiery like little 
 torches, in some disfigured with pimples, warts, and ulcers ; in 
 several instances no face appears, but in its stead something hairy 
 or bony, and in some cases teeth only are extant ; their bodies also 
 are monstrous ; and their speech is as the speech of anger, or of 
 hatred, or of revenge, for every one speaks from his own falses, 
 and the tone of his voice is from his own evil ; in a word, they are 
 all images of their own hell. It has not been given me to see what 
 is the form of hell itself in general, it was only told me, that as the 
 universal heaven in one complex resembles one man, [n. 5Uto 67], 
 so the universal hell in one complex resembles one devil, and may 
 likewise be presented in the effigy of one devil, [see above, n. 544] ; 
 but in what form the hells are specifically, or the infernal societies, 
 it has been often given mc to see, for at their apertures, which are 
 called the gates of hell, for the most part appears a monster, which 
 in general represents the form of those w ho are within ; the out- 
 rages of those who dwell there, are at the same time on such oc- 
 casions represented by things direful and atrocious, the particular 
 mention of which I omit. It is however to be noted, that such is 
 
360 rONCEUNlXG HiEAVEN AND HELL. 
 
 the appearance of tlie infernal spirits in the Hght of heaven, where- 
 as amongst tliemselves they appear as men, which is of the Lord's 
 mercy lest they should seem as filthy one amongst another as they 
 appear before the angels ; but that appearance is a fallacy, for as 
 soon as any ray of light from heaven is let in, their human forms 
 are turned into monstrous forms, such as they are in themselves, as 
 described above, for in the light of heaven every thing appears as 
 it is in itself: hence likewise it is, that they shun the light of heav- 
 en, and cast themselves down into their own lumen, which lumen 
 is like a lumen from lighted coals, and in some cases as from burn- 
 ing sulphur ; but this lumen also is turned into mere thick darkness, 
 when any thing of light from heaven flows-in thither ; hence it i» 
 that the hells are said to be in thick darkness, and in darkness ; 
 and that thick darkness and darkness signify falses derived front 
 evil, such as prevail in hell. 
 
 554. From an inspection of those monstrous forms of spirits in 
 the hells, which, as was said, are all forms of contempt of others, 
 and of menaces against those who do not pay them honour and 
 respect, also forms of hatred and revenge against those who do not 
 favour them, it a2)peared evident, that all in general were forms of 
 the love of self and of the love of the world ; and that the evils of 
 which they are specific forms, derive their origin from those two 
 loves: I have been likewise told from heaven, and it has also been 
 testified to me by much experience, that those two loves, viz. the 
 love of self and the love of the world, rule in the hells, and likewise 
 make the hells ; but that love to the Lord and love towards the 
 neighbour rule in the heavens, and likewise make the heavens ; 
 also that those two loves which are the loves of hell, and those two 
 loves which are the loves of heaven, are diametrically opposite to 
 each other. 
 
 555. At first I wondered how it came to pass, that self love and 
 the love of the world are so diabolical, and that they who are in 
 those loves are such monsters to look at, since in the world little 
 attention is paid to self-love, but only to that puffed-up state of mind 
 [animjis'\ in external things which is called pride, and which, as 
 being apparent to the sight, is alone believed to be self-love : more- 
 over, self-love, when it does not so obtrude itself, is believed in the 
 world to be the fire of life, by virtue of which man is excited to 
 seek for employment, and to perform uses, in the performance of 
 which his mind would grow torpid, unless actuated by the views of 
 
CONCKRNINti HKVVtN ANU MULL. 
 
 Mh 
 
 honour and glory : thus it is n common observation, tliat no one 
 does any Wdrtliy, usiful, and <li'-tingiii!!hed action l)ut for tlie sake 
 of being celebrated and honoured by others, or in tlie minds of 
 others ; and whence, it is asked, is this, but from the fire of love in 
 favour of glory and honour, consequrntly in favour of self ? Hence 
 It is, that it IS not known in the worhJ, that self-love, viewed in it- 
 self, is the love which rules in hell, and makes hell with man. This 
 being the case, it may be expedient first to describe what self-love 
 is, and afterwards to show that all evils and the falses thence de- 
 rived originate in that love. 
 
 5-5G. Self-love consists in a man's willing well to Inmsclf alone, 
 and not to others except for the sake of himself, not even to the 
 church, to his country, or to any human society ; also m confer- 
 ring benefits merely for the sake of his own reputation, honour and 
 glory, since unless he sees the acquisition of those things in the 
 uses which he performs to others, he saith in his heart, what busi- 
 ness is it of mine ? why should I do this ? and of what advantage 
 is it to me ? and thus he performs no uses : whence it is evident 
 that he who is in self-love, does not love the church, nor his coun- 
 try, nor society, nor any use, but himself alone : his delight 13 
 merely the delight of self-love, and whereas the delight which 
 comes forth from the love makes the life of man, therefore his life 
 IS a life of self, and a life of self is a life derived from the pro[)rium 
 [or self-hood] of man, and the proprium [or self-hood] of man, 
 viewed in itself, is nothing but evil. He who loves himself, loves 
 also those with whom he is connected, who specifically are his 
 children and bis grand-children, and in general all who make one 
 with him, whom he calls his own : to love these is also to love him- 
 self, for he regards them as in himself, and himself in them 
 amongst those whom he calls his own, are likewise all who com 
 mend, honour, and pay their court to him. 
 
 557. From a comparison of self-love with heavenly love, tl. 
 quality of the former may be made manifest. Heavenly love coi 
 sists in loving uses for the sake of uses, or good for the sake c 
 good, which a man performs for the church, for his country, fi 
 human society, and for a fellow citizen, for this is to love God ar. 
 to love his neighbour, because all uses and all good [works] ai 
 from God, and are likewise the neighbour who is to be loved : bi 
 he who loves those things for the sake of himself, loves them n 
 otherwise than as serviceable attendants, because they serve hii: 
 
Xiii'Z CONtEUNlNG HEAVEN AND HELL. 
 
 self; hence it follows, tliat ho who is in self-love, is williui^- that tiic^ 
 church, his country, human societies, and his fellow-citizens, should 
 serve him, and not he them, setting himself above them, and them 
 below himself: hence it is, that so far as any one is in self-love, so 
 far he removes himself from heaven, because from heavenly love. 
 
 DoS. Moreover, so far as any one is in heavenly love, which con- 
 sists in loving uses and good [services], and in being aftected with 
 delight of heart in the performance of such things for the sake of 
 the church, of his country, of human society, and of a fellow-citi- 
 zen, so far he is led of the Lord, because that love is the love in 
 which He is, and which is from Ilim : but so far as any one is ia 
 self-love, which love consists in performing uses and good [services] 
 for the sake of himself, so far he is led of himself, and in propor- 
 tion as any one is led of himself, in the same proportion he is not 
 led of the Lord : hence likewise it follows, that so far as any one 
 loves himself, so far he removes himself from the Divine, thus also 
 from heaven. To be led of himself is to be led by his own pro- 
 prium [or selfhood], and the proprium of man is nothing but cvii ; 
 for it is his hereditary evil, which consists in loving himself more 
 lliau God, and the world more than heaven.* Man is let into his 
 own [troprium, tlius into his hereditary evils, as often as he respects 
 himself in the good which he does, for be looks from those services 
 to himself, and not from himself to those services, wherefore in 
 ijood he presents an image of himself, and not any image of the 
 Divine : that this is the case, has been also confirmed to me by ex- 
 perience : there are evil spirits, whose habitations are in the middle 
 quarter between the north and tlie west, beneath the heavens, who 
 are skilled in the art of letting well-disposed spirits into their pro- 
 prium [or selfhood], and thus into evils of various kinds, which 
 
 * That the proprium [or selfhood] of man, which he derives hereditarily from 
 his parents, is nothing but dense evil, n. 210,215, 731, 87G, 0S7, 1047,2307, 2318, 
 3518, 3701, 3S12, 84SO, 8550, 10263, 10:284, 102SG, 10731. That the proprium of 
 man consists in loving himself more than God, and the world more than heaven, 
 and in making light of his neighbour in comparison with himself, except only 
 for the sake of himself, thus that it consists in loving himself, consequently that 
 h is the love of self and 'jf the world, n. 094, 731, 4317, 56G0. That all evils 
 flow from the love of self and of the world, when they predominate, n. 1307, 
 1308, 1321, 1504, 1691, 3413, 7'255, 737(5, 7480, 7468, 8318, 9335, 9348, 10038, 
 10742. Which are contempt of others, enmity, hatred, revenge, cruelty, deceit, 
 n. 6667, 7372, 7374, 9348, 10038, 10742. And that in these evils every false 
 principle originates, n. 1047, 10283, 10284, 10286. 
 
CONCERNING HEAVEN AND IITI I.. ^63 
 
 thoy eftect by Icttinir iIumh into thoughts ooiicernintr tlicmsclvos. 
 either ojxiily by pruisos and lionours, or secretly hy determinations 
 of their allections t(» themselves, and so far as they aeconiplish this 
 purpose, so far they avert the faces of well-disposed spirits from 
 heaven, and so far likewise they obscure their understnndiiijr, and 
 call forth evils from their propriuni. 
 
 r>.>S. That self-love is opposite to neijilibourly love, may be seen 
 from the origin and essence of both : nci<rhbourly love, with those 
 who are in self-love, commences from self, for it is insisted, that 
 every one is neighbour to himelf, and it proceeds from him as the 
 centre to all who make one with him, the determination according 
 to degrees of conjunction with him by love, and they who are out 
 of that consociation arc made no account of, and they who are 
 contrary to them and their evils are accounted as enemies, what- 
 soever be their character, whether they be wise or upright, sincere 
 or just. But spiritual love towards a man's neighbour conmiences 
 from the Lord, and from Ilim as the centre proceeds to all who are 
 conjoined to Him by love and faith, and proceeds according to the 
 quality of the love and faith appertaining to them.* Hence it is 
 evident, that the neighbourly love which comniences from man is 
 opposite to the neighbourly love which commences frcnn the Lord, 
 
 " They who do not know what it is to love tiioir neighbour, suppose tlial 
 every man is a neighbour, and that good is to be done to every one who is in 
 need of assistance, n. G7U4 : and tiiey likewise believe, tiiat every one is neigh- 
 bor [nearest] to himself, and thus tiiat neighbourly love begins from self, n. 
 0933. That they who love themsi-lves above all things, thus with whom self- 
 love prevails, reckon also the commencement of neighbourly love from them- 
 selves, n. 8120. But in what manner every one is neighbour [nearest] to liim- 
 self, is explained, n. G933 to 6!)38. But they who are christians, and love God 
 above all things, reckon the commencement of neighbourly love from the Lord, 
 because He is to bo loved above all tilings, n. f>7iG, 0711, (i-^ll), 6^21. That the 
 distinctions of neighbour are as many, as the distinctions of good from the Lord, 
 and that good ought to be done with discrimination towards every one accord- 
 ing to the quality of his state, and that this is a branch of christian prudence,,!) 
 6707, 670y, G'lO, GSlS. That those distinctions are innumerable, and that on 
 this account the ancients, who were acquainted with what is meant by a neigh- 
 bour, reduced the exercises of charity into classes, and marked them with their 
 respective names, and that hence they knew in what respect every one was a 
 neighbour, and in what manner good was to be done to every one piudently, ii 
 2417, 6629, 6705, 72-59 to 7262. That doctrine in the ancient churches was the 
 doctrine of charity towards the neighbour, and that hence thoy had wisdom, n 
 i?417, 2385, 3419, 4320, 4844, 6628 
 
364 COXCKUMXG HEAVEN AND HELLr 
 
 and tliat the former proceeds from evil, because from tlio propriiiM 
 of man, whereas the latter proceeds from good, because from the 
 Lord, who is Good Itself: it is evident also that the nei-j^hbourly 
 love which proceeds from man and his proprium is corporeal, but 
 the neighbourly love which proceeds from the Lord is heavenly. 
 In a word, the love of self, where it prevails, makes with man the 
 head, and heavenly love makes with him the feet, on which he 
 stands, and if it does not serve him, he tramples it under foot : 
 hence it is that they who are cast down into hell, appear to be cast 
 down with the head downwards towards hell, and with the feet 
 upwards towards heaven [see above, n. 548]. 
 
 559. Self-love also is of such a quality, tliat, so far as the reins 
 are given it, that is, so far as external bonds are removed, which 
 are fears on account of the law and its penalties, and on account 
 of the loss of reputation, of honour, of gain, of employment, and 
 of life, it is so head strong, that at length it not only desires to 
 rule over the wliole terrestrial globe, but also over the whole 
 heaven, and over the Divine Himself, not knowing any limit or 
 boundary: this propensity lurks in every one who is in self-love, 
 although it is not evident before the world, where the above-men- 
 tioned bonds restrain it. That this is the case, must be obvious 
 to every one from observing potentates and kings, who are not sub- 
 ject to such restraints and bonds, and who rush on with impetuos 
 ity to the subjugation of provinces and kingdoms, so far as they 
 succeed in their purposes, and aspire after unlimited power and 
 glory : this is still more manifest from modern Babylon, which has 
 extended its dominion into heaven, and has transferred all the 
 divine power of the Lord to itself, and is continually lusting after 
 more. That persons of such a character are altogether opposed to 
 the Divine and to heaven, and are in favour of hell, Mhen they 
 come after death into the other life, may be seen in the little treat- 
 ise concerning the Last Judgment and the Destruction of Babylon. 
 
 5()0. Let any one conceive to himself a society consisting of per- 
 sons of the above description, all of whom love themselves alone, 
 and love others no further than as they make one with themselves, 
 and he will see that their love is only like that of robbers one 
 amongst another, who, so far as they act conjointly, embrace and 
 call each other friends, but so far as they do not act conjointly, 
 and so far as they reject their rules of government, rise up against 
 and murder each other : if their interiors, or minds, be explored, 
 
CUXCUUM.NG MUAVEN AND HELL. 3<>-> 
 
 It Will appear, that tli«'y are full of ho:<tilL' liatred one against ano- 
 ilicr, and that in their hearts they lauj^h at all justice and sincerity, 
 and likewise at the Divine, whom they reject as of no account : 
 this may he still furtlior manifcjjt from iho societies of sucli in the 
 hells, treated of helow. 
 
 5G1. The interiors, wiiich arc of the thoughts and afl'ections, of 
 those who love themselves ahovc all things, are turned to them- 
 selves and to the world, thus they are turned away from tlie Lord 
 and from heaven ; hence it is that they are obsessed with evils of 
 every kind, and liiat nothing divine can flow-in, because the instant 
 it flows-in it is immersed in thoughts concerning self, and is defiled, 
 and is hkewise infused into the evils originating in the proprium : 
 hence it is that all such, in the other life, look backward from the 
 Lord to the point of thick darkness which, in that life, is in the 
 place of the sun of the world, and which is diametrically opposite 
 to the sun of heaven, which is the Lord [sec above, n. 123] : thick 
 darkness also signifies evils, and the sun of the world the love of 
 self.* 
 
 oij'2. The evils proper to those who are in the love of self, are 
 in general contempt of others, envy, enmity against all who do not 
 favour them, hostility thence derived, various kinds of hatred, of 
 revenge, of cunning, of deceit, together with unmercifulness and 
 cruelty; and, in regard to religious considerations, they not only 
 cherish a contempt of the Divine, and of divine things, which are 
 the truths and goods of the church, but also feel anger against them, 
 whicli is likewise turned into hatred when man becomes a spirit, 
 when he not only cannot endure to hear those things mentioned, 
 but also burns with hatred against all who acknowledge and wor- 
 ship the Divine. I once discoursed with a certain spirit, who in 
 the world had been a man in authority, and had loved himself in a 
 superior degree ; and when he only heard mention made of a Di- 
 vine, and especially when he heard the Lord mentioned, he was 
 impelled by such hatred resulting from anger, that lie burned with 
 a desire to murder him ; the same person also, when his love was 
 left unrestrained, was desirous to be the devil himself, that from 
 self-love he might continually infest heaven : this also is the desire 
 
 * Tliat tlie siiii of the world signifies tiie love of self, 11.2441. In wliicli sense 
 by adoring the sun is signified to adore tliose things which are contrary to heav- 
 enly love, and to the Lord, n. 2441, 105d4. That the sun growing hot denotes 
 ihc increasing concupiscence of evil, u. 8467. 
 47 
 
oOti LONCKRNING UKAVEN AND HELL. 
 
 of several who are of the Roman Catholic rcHgion, \\hcii they ap- 
 perccive, in the other life, that the Lortl has all power, and them- 
 selves none. 
 
 503. There appeared to me some spirits in the Mcstern <iuarter 
 towards the southern, wlio said that they had been in stations of 
 great dignity in the world, and that they deserved to be preferred 
 above others, and to rule over them ; they were explored by the 
 angels as to their interiors, and it was discovered that, in their df- 
 lices in the world, they had not respected uses, but themselves, and 
 thus Oiat they had preferred themselves to uses ; but m hereas they 
 were eager and intensely solicitous to be set over others, it was al- 
 lowed them to be in consort with those who were in consultation 
 on concerns of great importance, when it was perceived that they 
 could not attend to the business in agitation, nor see things inward- 
 ly in themselves, and that in their speeches they did not regard the 
 use of the measure under consideration, but some use connected 
 with themselves, and likewise that they wished to act at their pleas- 
 ure according to favour ; wherefore they were discharged from that 
 function, and left to seek engagements for themselves elsewhere : 
 they therefore proceeded further into the western quarter, where 
 they were received here and there, but in all places they were told, 
 that they thought only of themselves, and not of any thing but un- 
 der the influence of self, thus that they were stupid, and only like 
 sensual corporeal spirits ; wherefore they were banished whereso- 
 ever they came : afterwards they were seen reduced to a destitute 
 state, and to ask for alms. Hence likewise it was made manifest, 
 that they who are in self-love, howsoever from the fire of that love 
 they seemed to speak in the world like wise men, still it is onlj 
 from the memory, and not from any rational light ; wherefore in 
 the other life, when it is no longer permitted for the things of the 
 natural memory to be repi'oduced, they are more stui)id than oth- 
 ers, and this by reason that they are separated from the Divine. 
 
 oG4. There are two kinds of dominion, one is of love towards the 
 neighbour, and the other is of self-love : these two dominions in 
 their essence are altogether opposed to each other : he who exer- 
 cises rule from iieighbourly love, is desirous to ])romote the good 
 of all, and loves nothing more than uses, thus to serve others, (by 
 serving others is meant to will what is good to others, and to per- 
 form uses, whether it be to the church, or to a man's country, or to 
 a society, or to a fellow-citizen) ; this is his love, and this the de- 
 
coNcr-RNixr. iir.Avr.\ wn heli.. 
 
 fiG7 
 
 lijrht of his heart : so far also as he is cxaltrd to dignities al)ove 
 oUiers, so far he is glad, y.'t not for tho sakr of the (hgnities, but 
 for the sake of uses, which lie is then enahk'd to iK-rform in more 
 abundance and a greater degree ; such dominion prevails in the 
 heavens : but he who exercises rule from the love of self, wills f>;ood 
 to no one but to himself alone, so that the uses which he pcrfoiiu^ 
 are for the sake of self-honour and glory, which to him are the only 
 uses: when he serves others, it is with the view that he may him- 
 self be served, honoureil, and exalted to dominion ; he courts dig- 
 nities not for the sake of the good offices which are to be perform- 
 ed to his country and to the church, hut that he may be in eminence 
 and glory, and thence in the delight of his heart. The love of do- 
 minion remains also with every one after life in the world ; but to 
 those who liave exercised rule from neighbourly love, dominion is 
 also entrusted in the heavens, yet in this ease it is not they who 
 exercise rule, but the uses which they love, and when uses rule, 
 the Lord rules : but they who in the world have been in dominion 
 under the influence of self-love, after life in the world are in hell' 
 and are there vile slaves: I have seen the mighty ones, who in the 
 world have exercised dominion, rejected amongst th.e most vile, and 
 some amongst them in exci*ementitious places there. 
 
 5C5. But as to what concerns the love of the world, this love is 
 not opposed to heavenly love in so great a degree, inasmuch as it 
 does not conceal in it so great evils. The love of the world consists 
 in a man's desiring to secure to himself the wealth of others by 
 every kind of art, and in setting his heart on riches, and in sufler- 
 ing the world to^raw him back and withdraw him from spiritual 
 love, which is love towards his neighbour, thus from heaven and 
 from the Divine. But this love is manifold ; there is the love of 
 wealth for the sake of being exalted to honours, w hich alone are 
 loved ; there is the love of honours and dignities with a view to the 
 increase of wealth ; there is a love of wealth for the sake of various 
 uses which give delight in the world ; there is the love of wealth 
 merely for the sake of wealth, as is the case with the avaricious ; 
 and so forth : the end, for the sake of which wealth is sought, is 
 called its use, and it is the end or use from which the love takes its 
 quality ; for the love is of such a quality as the end regarded is, 
 and all other things only serve it as mean.«. 
 
♦^68 concerning heaven and hell 
 
 What is meant by Infernal Fihe, and what uy 
 Gnashing of Teeth. 
 
 566. What eternal fire is, and gnashing of teeth, wliich arc men- 
 tioned in the Word as the portion of tJiose who are in hell, has as 
 yet heen known scarcely to any one, by reason that mankind have 
 thought materially cojicerning those things which are written in 
 the Word, not being acquainted with its spiritual sense, wherefore 
 by fire some have understood material fire, some, torment in gener- 
 al, some, the pangs of conscience, and some have supposed that it 
 is spoken of merely to impress the wicked with terror : and by 
 gnashing of teeth, some have understood such gnashing, some, only 
 a horror, such as is excited by the sound of such collision of the 
 teeth. But he who is acquainted with the spiritual sense of the 
 Word, may know what eternal fire is, and what the gnashing of 
 teeth ; for in every expression, and in every sense of expressions, 
 in the Word, there is contained a spiritual sense, since the Word, 
 in its bosom, is spiritual, and what is spiritual cannot be expressed 
 otherwise than naturally before man, because man is in the natu- 
 ral world, and thinks from the things of that world. AYhat there- 
 fore eternal fire is, and the gnashing of teeth, into which evil men 
 come as to their spirits after death, or which their spirits, which 
 are then in the spiritual world, siifter, shall be shown in what now 
 follows. 
 
 507. There are two origins of heat, one from tlie sun of heaven, 
 which is the Lord, and the other from the sun of the world ; the 
 heat which is from the sun of heaven, or the Lord, is spiritual heat, 
 which in its essence is love [see above, n. 12()to 140] ; but the heat 
 from the sun of the world is natural heat, which in its essence is 
 not love, but serves spiritual heat or love for a receptacle : that 
 love in its essence is heat, may be manifest from the heating of the 
 mind [animus], and thence of the body, from love, and according 
 to its degree and quality, which man alike experiences in winter 
 as in summer ; also from the heating of the blood : that natural 
 heat, which exists from the sun of the world, serves spiritual heat 
 for a receptacle, is manifest from the heat of the l)ody, w hich is ex- 
 cited by the heat of its spirit, and serves as its substitute in the 
 body ; especially from vernal and summer heat with animals of 
 every kind, which then return every year to their loves ; not that 
 this latter heat produces the eflect, but because it disposes their bo- 
 
CONCCllMN*:; IIKAVEN A.\l> in.l.L. 3G9 
 
 dies to receive tlic lipat w liitli flows-iii also with llicin ridiii llic spir- 
 itual world, for ihc spiritual woritl llows-in iiit(( the natural as cause 
 into cdt'ct : lie ulio believes that natural heat produces their loves, 
 is much deceived, for there is an influx of the sj)irilual world into the 
 natural world, and not of the natural world into the sjtirilual, and 
 all love, inasmuch as it is ot" the lite itself, is si)iritwal : he, also, 
 who believes that any thinjj exists in the natural world without the 
 influx of the spiritual world, is likewise deceived, for what is natu- 
 ral exists and subsists only from what is s])iritual : the subjects also 
 of the vegetable kingdom derive their germinations from influx out 
 of that world, the natural heat, which prevails in the season of 
 spring and suinincr, only disposing the seeds into their natural 
 forms, by expanding and opening them, so that influx from the 
 spiritual world may there act as a cause. These remarks are made 
 to the intent that it may be known, that there are two kinds of 
 heat, viz. spiritual and natural, and that spiritual heat is from the 
 sun of heaven, and natural heat from the sun of the world, and that 
 influx and consequent co-operation present the eff*ects which ap- 
 pear before the eyes of men in the world.* 
 
 568. The spiritual heat appertaining to man is the heat of his 
 life, because, as was said above, in its essence it is love ; tliis heat 
 is what is meant, in the Word, by fire ; love to the Lord and neigh- 
 bourly love being meant by heavenly lire, and self-love and the love 
 of the world by infernal fire. 
 
 569. Infernal fire or love exists from the same origin as heaven- 
 ly fire or love, viz. from the sun of heaven, or the Lord, but it is 
 made infernal by those who receive it : for all influx from the spir- 
 itual world varies according to reception, or according to the forms 
 into which it flows, just as heat and light from the sun of the world 
 is so varied ; the heat thence derived flowing-in into shrubberies 
 and beds of flowers jiroduces vegetation, and likewise draws forth 
 grateful and sweet odours, but the same heat flowing-in into excre- 
 mentitious and cadaverous substances, produces putrefaction, and 
 draws forth stinking and nasty smells ; in like manner the light 
 from the same sun, in one subject, produces beautiful and pleasing 
 
 * That there is an influx oftlic spiritual world into tiie natural world, nOfluil 
 to fiOoS, 6169 to G215. 6307 to (1327, ()466 to 64!)5, (If.OS to 6626. That there in 
 influx also into the lives of animals, n. r>850. And likewise iuto the siihjects of 
 the vegetahic kinirdoni, n. 3648. That this influx is a continuiil endeavour of 
 acting according to divine order, n. 62U at the end. 
 
370 CONCERNING HEAV EN AND HELL. 
 
 colours, in another, such as are ugly and unpleasant : tlie case is 
 similar in regard to heat and light from the sun of heaven, which 
 is love : when heat or love from that source flows into good, as 
 with good men and spirits, and also with angels, it fructifies their 
 good, but when it flows-in Avith the wicked, it is attended with a 
 contrary eflect, for their evils either suffocate it or pervert it ; in 
 like manner the light of heaven, when it flows-in into the truths of 
 good, gives intelligence and wisdom, but when it flows-in into the 
 falses of evil, it is there turned into insanities and phantasies of 
 various kinds. Thus in all cases it manifests itself according to 
 reception. 
 
 570. Inasmuch as infernal fire is the love of self and of the 
 world, it is therefore every lust which is the resnlt of tliose loves, 
 inasmuch as lust is love in its continuity, for what a maia loves, 
 this he continually lusts after; and it is likewise delight, for what 
 a man loves or lusts after, when he obtains it, he perceives delight- 
 ful, nor is delight of heart communicated to man from any other 
 source : infernal fire, therefore, is the lust and delight which spring 
 from those two loves as from their origins. The evils derived from 
 those loves are contempt of others, enmity and hostility against 
 those who do not favour them, envy, hatred, and revenge, and, 
 as the results of these, savageness and cruelty ; and with regard 
 to the Divine, they consist in denial, and thence in contempt, deri- 
 sion, and blaspheming, of the holy things appertaining to the church, 
 which evils after death, when man becomes a spirit, are turned in- 
 to anger and hatred against those holy things [see above, n. 562]. 
 And whereas those evils breathe continually the destruction and 
 murder of those whom they account as enemies, and against 
 whom they burn with hatred and revenge, therefore it is the de- 
 light of their life to will destruction and murder, and, so far as 
 they cannot eft'ect this, to will to do mischief, to injure, and to ex- 
 ercise cruelty. These are the things which are understood by 
 fire in the Word, where the wricked and tiic hells are treated of, 
 some passages from which I shall here adduce for confirmation : 
 '^ Every one is a hypocrite and an evil doer, and every mouth speak- 
 cth folly, because wickedness burnetii as afire, it dcvoureth the briars 
 and thorns, and kindleth the thickets of the forest, and ihry elevate 
 themselves tcith the elevation of smoke, and the people are become the 
 food of fire, no man spareth his h^ofhrr,'' Isaiah ix. 17, 18, 19 : "/ 
 
CONCERNING HEAVEN AM) HELL. -JTl 
 
 irillgii'e prodigies in hcavnt and irt earth, blood, and fire, and pillars nf 
 smoke, the sitn shall be turned into dar/atcff, Joel ii. 30,31 : " The earth 
 shall become burning pitch, night and day it shall not be extinguished, 
 its smoke shcdl ascend for ever,'' Isaiah xxxiv. 0, 10: "■Behold the 
 day eometh burning like a furnace, and all the proud, and every one 
 that docth irickedncss, shall be stubble, and the day that eometh shall 
 enflame them,'" Mnl. iv. 1 : ^'■Babylon is become the habitation of 
 demons, they that scar the smoke of her burning cried, the smoke as- 
 ccndcth for ages of ao'cs," Rev. xviii. 2,18 ; chap. xix. 2 : "//c 
 opened the pit of the abyss, whence came up smoke from the pit, as 
 the smoke of a great furnace, and the sun was obscured, and the air, 
 by the smoke ofthepit,'^ Rev. ix. 2 : ''Out of the mouth oftheJiorscs 
 went forth f re, smoke, and sulphur ; by these were slain the third part - 
 of men, by the f re, by the smoke and by the sulphur,''^ Rev. xi. 17 
 18: "//e who adorcth the beast, shall drink of the wine of the anger 
 of God miud with neto wine in the cup of His anger, and shall be 
 tormented with frc and sulphur,^^ Rev. xiv. 9. 10 : ''The fourth 
 angel poured out his vial into the sun, and it was given him to burn 
 men with heat by the fire, therefore men were scorched with a great 
 heat,'''' Rev. xvi. 9 : " They were cast into a lake burning with fire, 
 and sulphur,'''' Rev, xix. 20 ; chap. xx. 14, 15 ; chap, xxi 8 : "Eve- 
 ry tree that bringeth not forth good fruit shall be cut doicn and cast 
 into the fire,'' jNIatt. iii. 10, Luke iii. 9 : "The Son of Man shall send 
 His angels, who shcdl gather together out of His kingdom cdl things 
 that offend, and those icho do inicpiity, and shcdl send them into the 
 chimney of fire. Matt. xiii. 41, 42,50. "The king shcdl say to those 
 who are on the left hand, depart from me ye cursed info everlasting 
 fire, prepared for the devil and his angels," ]Matt. xxv. 41 : " They 
 shall be sent into everlasting fire, into the gehenna of fire, where their 
 worm shall not die, and the fire shcdl not be quenched," Matt, xviii. 
 8, 9: INIark ix. 43 to 49: "The rich man in hell said to Abraham, 
 that he was tormented inflame," Luke xvi. 21. In tliosc and in 
 several otlier passages, by fire is meant the lust Avhich is of 
 self love and the love of the world, and by the smoke thence issu- 
 ing is understood the false derived from evil. 
 
 571. Inasmuch as the lust of doing evils, wliich originate in the 
 love of self and of the world, is understood by infernal fire, and 
 since such is the lust of all in the hells [see the foregoing article], 
 therefore likewise, Mhen the hells are opened, there is seen as it 
 were a fiery appearance, which smokes, such as is usually seen in 
 
3T'2 CONCERNING HEAVEN AND HELL, 
 
 buildings on fire, a dense fiery appearance exhaling- from the liell^ 
 where self love iwevails, and a flaming appearance from the hell» 
 vhere the love of the world prevails. But when they arc closed, 
 this fiery appearance is not seen, but in its place an appearance 
 like a dark, mass of condensed smoke ; nevertheless that fiery prin- 
 ciple still rages within, as is also perceivable from the heat thence 
 exhaling, which heat is like M'hat arises from the burnt ruins after 
 a fire, in some places as from a heated furnace, and in others af? 
 from the heat of a bath, which heat, when it flovvs-in with man. 
 excites in him lusts, and Avith evil men hatred and revenge, and 
 ■with the sick insanities. Such is the fire, or such the heat, apper- 
 taining to those who arc in the above mentioned loves, inasmuch 
 as they are tied, as to their spirits, to those hells, even whilst they 
 live in the body. It is however to be noted, that they who are in 
 the hells are not in fire, but that the fire is an appearance ; for they 
 are not sensible there of any burning, but only of a heat such as 
 they before experienced in the world ; the appearance of fire is 
 from correspondence, for love corresponds to fire, and all things 
 which appear in the spiritual world appear according to correspon- 
 dences. 
 
 573. It is to be observed, that the above fire, or infernal heat, is 
 turned into intense cold, when heat from heaven flows-in, and in 
 this case the infernal inhabitants shiver like those who are seized 
 with a cold fever, and they are likewise inwardly tormented ; and 
 the reason of this is, because they are altogether in opposition to 
 the Divine, and the heat of heaven, which is divine love, extin- 
 guishes the heat of hell, which is the love of self, and with it the 
 fire of their life, whence comes such cold and consequent shiver- 
 ing, and likewise torment ; on this occasion likewise thick dark- 
 ness ensues there, and hence infatuation and blindness. But this 
 rarely is the case, only when violent outrages are to be appeased, 
 in consequence of their increasing beyond due measure. 
 
 573. Inasmuch as by infernal lire is meant every lust to do evil 
 flowing forth from the love of self, hence also by the same fire is 
 meant torment such as has place in the hells ; for the lust derived 
 from that love is the lust of hurting others who do not honour, ven- 
 erate, and worship the subject of it, and in proportion to the anger 
 thence conceived, and to the hatred and revenge proceeding from 
 such anger, is the lust of exercising cruelty towards them ; and 
 when such lust prevails in every one in a society, which is restrain- 
 
COXCERNING HEAVEN AND HELL. 373 
 
 e<l by no external bonds, sucb as the fear of the law, and of the loss 
 of reputation, of honour, of {^ain, and of life, in s,uch case every 
 one, under the impulse of his own evil, rushes upon another, and 
 so far as he prevails, also subjugates and reduces the rest under his 
 iloniinion, and from delig^ht exercises cruelty towards those who 
 do not submit themselves: this delight is altogether conjoined with 
 the delight of exercising rule, insomuch that they are in a similar 
 degree, since the delight of doing harm is in enmity, envy, hatred, 
 and revenge, which are the evils of that love, as was said above. 
 All the hells arc such societies, wherefore every one there carries 
 hatred in his heart against another, and from hatred bursts forth 
 into cruelty, so far as he prevails. These cruelties, and the tor- 
 ments thence arising, are also understood by infernal fire, for they 
 are the eftects of lusts. 
 
 574. It was shown above, n. 548, that an evil spirit of his own 
 accord casts himself into hell, wherefore also it may be expedient 
 to say, in a few words, whence this comes to pass, when yet in hell 
 there are such torments. From every hell there exhales a sphere 
 of the lusts which prevail in its inhabitants ; w hen this sphere is 
 perceived by him who is in sin^ilar lust, he is afl'ected at heart, and 
 is filled with delight, for lust and its delight make one, inasmuch as 
 what any one lusts after, this is delightful to him ; hence it is that 
 the spirit turns himself in that direction, and from delight of heart 
 lusts to move in the same direction ; for he does not as yet know 
 that it is attended with such torments, and he who knows this, is 
 still led to lust to move in that direction ; for no one in the spir- 
 itual world can resist his own lust, inasmuch as the lust is of his 
 own love, and love is of his will, and will is of his nature, and every 
 one there acts under the impulse of his nature. "When therefore a 
 spirit of his own accord, or from his own freedom, directs his 
 course to his own hell, and enters it, on this occasion at first he is 
 received in a friendly manner, and is led thus to believe that he is 
 come amongst friends, but this only continues for some hours ; in 
 the mean time he is explored as to the quality of his cunning, and 
 hence as to the quality of his power : when this exploration is made, 
 they begin to infest him, and this by various methods, and succes- 
 sively with greater severity and vehemence, which is effected by 
 introduction more interiorly and deeply into hell, for in proportion 
 as the hell is more interior and deeper, the spirits are more malig- 
 nant : after infestations thev begin to exercise cruelty towards him 
 48 
 
374 Cf)NCERNING HEAVEN AND IIELL. 
 
 by punishments, and this until he is reduced to the state of a slavcv 
 But whereas rebeUious motions continually exist there, inasmuch 
 as every one is there willing to be greatest, and burns with hatred 
 against others, hence come new outrages : thus one scene is chang- 
 ed into another, wherefore they who were made slaves, are taken 
 out, that they may afford aid to some new devil to subjugate others, 
 on which occasion they who do not submit themselves, and yield 
 implicit obedience, are again tormented by various methods ; and 
 so they go on continually. Such torments are the torments of hell, 
 tvhich are called infernal fire. 
 
 575. But gnashing of teeth is the continual dispute and combat 
 of falses with each other, consequently of those who are in falses, 
 conjoined likewise with contempt of others, with enmity, mockery, 
 ridicule, blaspheming, which evils likewise burst forth into various 
 kinds of butchery ; for every one fights in favour of his own false, 
 and calls it truth. These disputes and combats are heard out of 
 those hells like gnashing of teeth, and are likewise turned into 
 gnashing of teeth when truths from heaven flow-in thither. In those 
 hells arc all they who have acknowledged nature and denied a Di- 
 vine, in the deeper hells they who have confirmed themselves in 
 such acknowledgement and denial. The generality of these, inas- 
 much as they are incapable of receiving any light from heaven, 
 and consequently of seeing any thing inwardly in themselves, are 
 on this account corporeal sensual spirits, or such as believe noth- 
 ing but what they see with their eyes and touch with their hands, 
 hence all the fallacies of the senses are to them truths, under the 
 influence of which they also dispute : it is from this ground that 
 their disputes are heard like gnashing of teeth, for all falses in the 
 spiritual world are grating, and tlie teeth correspond to ultimate 
 things in nature, and likewise to the ultimate things appertaining 
 to man, which are corporeal sensual.* That in the hells there is 
 gnashing of teeth, see Matt. viii. 12 ; chap. xiii. 42, 50 ; chap, 
 xxii. 13 ; chap. xxiv. 51 ; chap. xxv. 30. Luke xiii. 28. 
 
 * Concerning the correspondence of the teeth, n. 5565 to 5568. That they 
 correspond to the teeth who are merely sensual, and have scarce any thing of 
 spiritual light ,ti. 5565. That tooth, in the Word, signifies the sensual principle, 
 which is the ultimate of the life of man, n. 90"i2, 9062. That gnashing of teeth 
 in the other life arises from those, who believe that nature is every thing, and 
 the Divine nothing, n. 5508 
 
CONCERNING HEAVEN AND RELL. 375 
 
 CoNOERNIMi THE M.VI.KE AND WICKED AllTS OF InKERNAL SpIRIXS. 
 
 576. The superior excellence of spirits in comparison with 
 men, may be seen and comprehended hy every one who thinks 
 interiorly, and is at all ae<iuaiuted with the operation of his own 
 mind : for man, in a moment of time, can weigh, revolve upon, and 
 form conclusions conccrnin<j more subjects, than he can utter and 
 express in writing in half an hour : hence it is evident what supe- 
 rior excellence man has when he is in his spirit, consequently when 
 he becomes a spirit ; for it is the spirit which thinks, and it is the 
 body by which the spirit expresses its thoughts in speaking or 
 writing. Hence it is that the man who becomes an angel after 
 death, is in intelligence and wisdom ineftable in respect to what he 
 possessed during his life in the world ; for his spirit, when he liv- 
 ed in the world, was bound to the body, and by the body was in the 
 natural world ; wherefore what he then thought spiritually flowed 
 into natural ideas, which arc respectively common, gross, and ob- 
 scure, and are not receptive of innumerable things which are of spir- 
 itual thought, and likewise involve them in the densities arising 
 from worldly cares : it is otherwise when the spirit is released 
 from the body, and comes into its spiritual state, as is the case 
 when it passes out of the natural into the spiritual world, which 
 is proper to it ; that on this occasion its state as to thoughts and 
 affections immensely excels its former state, is evident from what 
 has been now said : hence it is that the angels think things ineffa- 
 ble and inexpressible, consequently such as cannot enter into the 
 natural thoughts of man ; when yet every angel was born a man, 
 and has lived as a man, when he seemed to liimself to be no wis- 
 er than any other man like himself. 
 
 577. In the same degree in which wisdom and intelligence pre- 
 vail amongst the angels,wickedne!^s and cunning prevail[also amongst 
 infernal spirits, for the case is similar, inasmuch as the spirit of man, 
 when it is released from the body, is in its own good or in its own 
 evil, an angelic spirit in his own good, and an infernal spirit in 
 his own evil : for every spirit in his own good or his own evil, 
 because he is his own love, as has been frequently said and shown 
 above ; wherefore as an angelic spirit thinks, wills, speaks and acts 
 from hi-: own good, so does an infernal spirit from his own evil ; 
 and to think, to will, to speak, and to act, froiu cvU itself, is to do 
 
376 CONCERNING HEAVEN AND HELL. 
 
 SO from all things which are in evil : it was otherwise when he 
 lived in the body, at which time the evil of the spirit of the man 
 was in bonds, whicli bind every man, arising from the law, from 
 gain, from honour, from reputation, and from the fear of losing 
 them, wherefore the evil of his spirit could not then burst forth, so 
 as to manifest itself as to its interior quality ; besides at that time 
 also the evil of t'lie spirit of the man lay wrapped up and veiled in 
 external probity, sincerity, justice, and the atVection of truth and 
 good, which a man of such a character made a pretence of and 
 feigned for the sj^ke of the world, under which semblances the 
 evil lay so concealed, and in such obscurity, that he scarcely 
 knew himself that his spirit contained so much wickedness and 
 cunning, thus that in himself he was such u devil as he becomes 
 after death, Avhen his spirit comes into itself, and into his own na- 
 ture. Such wickedness then manifests itself as to exceed all be- 
 lief ; there are thousands of evils m hich then burst forth from 
 evil itself, amongst which also are such as cannot be expressed in 
 the words of any language : it has been given nie to know their 
 quality by much experience, and likewise to apperceive it, inas- 
 much as it has been granted me by the Lord to be in the spiritual 
 world as to the spirit, and at the same time in the natural world as 
 to the body. This I can testify, that their wickedness is so great, 
 that it is impossible to describe even a thousandth part of it : and 
 likewise, that unless the Lord protected man, it would not be pos- 
 sible for him ever to be rescued from hell ; for there are attendant 
 on every man both spirits from hell, and angels from heaven, [see 
 above n. 292, 293], and the Lord cannot protect man, unless man 
 acknowledges a Divine, and unless he lives a life of faith and char- 
 ity, for in any other case he averts himself from the Lord, and turns 
 himself to infernal spirits, and thus becomes tainted as to his spirit 
 with similar wickedness : nevertheless man is continually with- 
 drawn by the Lord from the evils which, from consociation with 
 those spirits, he applies and as it were attracts to himself, if not by 
 internal bonds, which are those of conscience, and which are not 
 received if he denies a Divine, still by external bonds, which, as was 
 said above, are fears on account of the law and its penalties, and 
 on account of the loss of gain, and the privation of honour and 
 reputation : ifcuch a man may indeed be withdrawn from evils by 
 the delights of his love, and by the fear of the loss and privation 
 
CONCERNING IIK.W I'.N AND I1I:LL. 'i'l' 
 
 ofllicni, but lie cannot lie l)roiiirlU into spirituiil iroods, for so far 
 as he is brouiflit into tliese, so far he meditates cunnin<,f and de- 
 ceit, by assurninij appearances and pretenres of what is good, sin- 
 cere, and just, with a view to persuade, and thus to deceive; this 
 cunninir adds itself to the evil f)f lii.-» spirit, and forms that cvjI, and 
 gives it a quality agreeable to the nature of ^uch cunning. 
 
 578. The worst of all are they who have been in evil« from the 
 love of self, and who at the same time inwardly in tliemselves have 
 acted from deceit, inasmuch as deceit enters more thoioughly into 
 the thoughts and intentions, and infects them with poison, and thus 
 destroys all the spiritual life of man : the generality of these are in 
 the hells to the back, and are called genii, and it is their delight in 
 those hells to make themselves invisible, and to flutter about others 
 like phantoms, and secretly to infuse evils, whicii they scatter round 
 them as vipers scatter poison: these are direfully tormented more 
 than the rest, lint they who are not deceitful, and who have not 
 been ensnared by malignant craftiness, and yet are in the evils de- 
 rived from the love of self, are also in the hells to the back, but not 
 in so deep ones. They, on the other hand, who have been in evils 
 derived from the love of the world, are in the hells in front, and 
 are called spirits ; these are not such evds, that is, are not so ad- 
 dicted to hatred and revenge, as those who are in evils grounded in 
 the love of self, consequently neither have they such malice and 
 cunning, wherefore also their Jiells are milder. 
 
 G79. It has been granted me by experience to know what is the 
 quality of wickedness amongst those who are called genii: genii 
 do not operate and flow-in into the thoughts, but into the aftec- 
 tions ; these they apperceive, and smell them out, as dogs do wild 
 beasts in a forest; good aftections, when they apperceive them, 
 they turn instantly into evil aflections, leading and bending them 
 in a wonderful manner by the delights of another, and this so clan- 
 destinely, and with such malignant art, that the other knows noth- 
 ing of the matter, guarding cunningly against any thing entering 
 into the thought, inasmuch as thus they are made manifest : they 
 are seated with man beneath the hinder part of the head. These 
 in the world have been men of such a character, as captivated the 
 minds of others cunningly, leading and persuading them by the 
 delights of their aflfections or lusts. But they are driven by tlie 
 Lord from every man of whose reformation there is any hope, for 
 they are of such a quality that they are able not only to destroy 
 
878 CONCERNING HEAVEN AND HELL. 
 
 the conscience, but also to excite in man his hereditary evils, wliict* 
 otherwise lie concealed ; wherefore to prevent man from being led 
 into those evils, it is provided of the Lord, that these hells should 
 he altogether closed ; and when any man after death, who is of 
 such a character, comes into the other life, he is instantly cast in 
 their hell : the inhabitants also, when they are viewed as to their 
 deceit and craftiness, appear as vipers. 
 
 580. What is the quality of the wickedness appertaining to in- 
 fernal spirits, may be manifest from their nefarious arts, which are 
 so numerous, that to enumerate them would fill a volume, and to 
 describe them, several volumes ; those arts are almost all of them 
 unknown in the world. One Genus relates to the abuse of corre- 
 spondences : A SECOND, to the abuses of the ultimates of divine or- 
 der : A THIRD, to communication and influx of thoughts and aftec- 
 tions, by conversions, by inspections, and by other spirits out of 
 themselves, and by those sent from themselves : a fourth, to oper- 
 ations by phantasies : a fifth, to ejections out of themselves, and 
 consequent presence in a place difterent from that in which they 
 are with the body : a sixth, to pretences, persuasions, and lies. 
 Into these arts the spirit of a wicked man comes of itself, when it 
 is released from its body, for they are inherent in the nature of its 
 evil, in which it then is. By these arts they torment each other in 
 the hells ; but since they are all of them, except those which are 
 effected by pretences, persuasions, and lies, unknown in the world, 
 I shall not here describe them specifically, as well because they 
 would not be comprehended, as because they are nefarious. 
 
 581. The reason why torments in the hells are permitted by the 
 Lord, is, because evils cannot otherwise be restrained and sub- 
 dued : the only medium of restraining and subduing them, thus of 
 keeping the infernal crew in bonds, is the fear of punishment ; there 
 is no other medium given, for without the fear of punishment and 
 torment evil would burst forth into madness, and the whole [uni- 
 verse] would be dispersed, as a kingdom on earth, where there is 
 no law and no punishment. 
 
 Concerning the Appearance, Situation, and Plurality of 
 THE Hells. 
 
 582. In the spiritual world, or in the world where spirits and 
 angels are, similar things appear as in the natural world, or that 
 
CONCERNING UKAVEN AND HELL. 379 
 
 *r here men are, so similiir, that as to the rxuriial a^[ttct lliere is 
 no clitTcreiice -, |)laiiis appear there, also moiiiitaius, hill.-?, and rock^. 
 and between thein vallies, moreover also waters, and several other 
 things which are seen on earth : neverthelesa all those thing's are 
 from a spiritual origin, wherefore they appear before the eyes of 
 spirits and angels, and not before the eyes of men, because men are 
 in the natural world ; and the spiritual see those things which are 
 from a spiritual origin, and the natural those things which are from 
 a natural origin, wherefore man with his eyes cannot in any wise 
 see the things which are in the spiritual world, unless it be granted 
 him to be in the spirit, except, after death, when he becomes a spir- 
 it ; on the other hand, also, an angel and spirit cannot sec any thing 
 in the natural world, unless they be attendant upon a man to whom 
 it is given to discourse with them ; for the eyes of man are accom- 
 modated to the reception of the light of the natural world, and the 
 eyes of angels and spirits are accommodated to the reception of 
 the light of the spiritual world, and yet both have eyes altogether 
 similar to look at. That the spiritual world is of such a quality, 
 the natural man cannot comprehend, and least of all the sensual 
 man, who is one that believes nothing but what he sees with the 
 eyes of the body, and touches with its hands, consequently what he 
 takes in by the sight and touch, and since he thinks from those 
 thmgs, therefore his thought is material, and not spiritual. Such 
 being the similitude between the spiritual world and the natural 
 world, therefore man after death still fancies that he is in the world 
 where he was born, and from which he has departed ; for w hich 
 reason, also, death is called only a translation from one -world to 
 another like it. That such is the similitude of both worlds, may 
 be seen above, where representatives and appearances in heaven 
 were treated of, n. 170 to 17G. 
 
 583. In the more elevated places of the spiritual world are the 
 heavens ; in the low ones is the world of spirits ; beneath the lat- 
 ter and the former are the hells. The heavens do not appear to 
 the spirits who are in the world of spirits, except when their inter- 
 ior sight is opened, yet they occasionally aj)pear as mists or as 
 bright clouds ; the reason is, because the angels of heaven are in 
 an interior state as to intelligence and wisdom, thus above the sight 
 of those who are in the world of spirits. But the spirits, who are 
 in the plains and vallies, see each other, yet when they are separ- 
 ated there, as is the case when tli::y are let into their interiors, the 
 
380 CUACKKMNG HLAVtX AND IlKLL. 
 
 evil spirits do not see the good, but tlie good can see tlie evil, nev- 
 ertheless they turn themselves away from them, and spirits who 
 turn themselves away become invisible. But the hells do not ap- 
 pear, inasmuch as they are closed, only the entrances, which are 
 called gates, when they are opened to let in other similar spirits. 
 All the gates to the hells are open from the world of spirits, and 
 none from heaven. 
 
 5S4. The hells are every where, both under mountains, hills, and 
 rocks, and also under plains and vallics : the apertures or gates to 
 the hells, which are under the mountains, hills, and rocks, appear 
 to the sight like holes and clefts of the rocks, some stretched out 
 wide and large, some strait and narrow, some rugged : all of them, 
 when they are inspected, appear shady and dusky ; but the infern- 
 al spirits, who are in them, are in sucii a luminous principle as 
 arises from a fire of coals : to the reception of that lumen their eyes 
 are accommodated, and this by reason that,w^hilst they lived in the 
 world, they were in thick darkness as to divine truths, by denying 
 them, and as it were in lumen as to falses, by affirming them, whence 
 the sight of their eyes was so formed ; hence likewise it is, that the 
 light of heaven is thick darkness to them, wherefore when they 
 come out of their dens, they see nothing; from which circumstan- 
 ces it was made clearly evident, that man so far comes into the 
 light of heaven, as he acknowledges a Divine, and confirms in him- 
 self the things which relate to heaven and the church ; and that he 
 so far comes into the thick darkness of hell, as he denies a Divine, 
 and confirms in himself those things which are contrary to the 
 things of heaven and of the church. 
 
 585. The apertures or gates to the hells, which are beneath the 
 plains and vallics, appear of different aspects, some like to those 
 which are beneath the mountains, hills, and rocks, some like dens 
 and caverns, some like great chasms and whirlpools, some like 
 bogs, and some like lakes of waters: all are covered, nor are they 
 opened except when evil spirits from the world of spirits are cast 
 in thither; and when they are opened, there is an exhalation thence 
 either like that of fire with smoke, such as appears in the air from 
 buildings on fire, or like flame without smoke, or like soot, such as 
 comes from a chimney on fire, or like a mist and thick cloud : I 
 have heard that the infernal spirits do not see those things, nor are 
 sensible of them, because when they are in them they are as in 
 their own atmosphere, and thus in the delight of their life, and thi.« 
 
UONCEKXING Hi: WEN AND HELL. 381 
 
 by reason that those things correspond to the evils and falses in 
 which they uro, viz. (ire to hatred and reven<ie, smoke and soot to 
 the falses tlicncc deriveil, flame to the evils of tlie h)ve of self, and 
 a mist and thick cloud to the falses therein originating. 
 
 5S(). It has also been granted me to look into the hells, and to 
 see what is their quality within, for when it is well-jileasing to the 
 Lord, a spirit and angel, who is above, may penetrate by sight 
 into the places beneath, and explore their quality, notwithstanding 
 the coverings ; thus likewise it has been granted me to look into 
 tliem. Some hell.s appear to the view like caverns and dens in 
 rocks tending inwards, and hence likewise into the deep obliquely 
 or diametrically. Some hells appear to the view like caves and 
 dens, such as wild beasts inhabit in forests : some like to arched 
 caverns and holes such as are seen in mines, with caves towards 
 the lower parts : some hells are triplicate, the superior ones with- 
 in appearing in thick darkness, because inhabited by those who are 
 in the falses of evil, but the inferior ones appearing fiery, because 
 inhabited by those who are in the evils themselves ; for thick dark- 
 ness corresponds to the falses of evil, and fire to the evils them- 
 selves ; for in the deeper hells are those who have acted interiorly 
 from evil, but in the less deep arc those who have acted exteriorly, 
 that is, from the falses of evil. In some hells there is an appear- 
 ance as of the ruins of houses and cities after fires, in which ruins 
 the infernal spirits dwell, and conceal themselves. In the milder 
 hells there is an appearance as of rude cottages, in some cases con- 
 tiguous, having the aspect of a city with lanes and streets ; within 
 in tlie houses are infernal spirits, engaged in continual quarrels, 
 enmities, blows, and butchorings ; in the streets and lanes robber- 
 ies and depredations are committed. In some of the hells there are 
 mere brothels, which are disgusting to the sight, filled with every 
 kind of lilth and excrement. There are likewise thick forests, in 
 which the infernal spirits wander like wild beasts, and where like- 
 wise there are subterraneous dens, into which they fly who are pur- 
 sued by others. There are likewise wildernesses, where nothing is 
 to be seen but what is barren and sandy, and in some places shag- 
 gy rocks in which are caverns, in some places also huts : into these 
 wildernesses are cast out from the hells such as have suftered every 
 extremity, especially they who in the world had been more cun- 
 ning than others in attempting and contriving art and deceit ; the 
 last of them is such a life. 
 19 
 
'38% CdNCERNlNG HEAVEN AND HELL. 
 
 587. As to what concerns the specific situation of the hells, it 
 cannot be known by any one, not even by the angels in heaven, 
 but by the Lord alone ; yet their situation in general is known from 
 the quarters in which they are : for the hells, like the heavens, are 
 distinguished as to the quarters, and the quarters in the spiritual 
 Avorld are determined according to loves, for all the quarters in 
 heaven commence from the Lord as a sun, w^ho is the east ; and 
 whereas the hells are opposite to the heavens, their quarters com- 
 mence from the opposite, thus from the west, on which subject see 
 the article concerning the four quarters in heaven, n. 141 to 153: 
 hence it is that the hells in the western quarter are the worst of all 
 and most horrible, and that they are worse and more horrible as 
 they arc more remote from the east, thus by degrees successive- 
 ly : in those hells are they who in the world have been in the love 
 of self, and thence in contempt of others, and in enmity against all 
 who did not favour themselves, also in hatred and revenge against 
 those who did not venerate and worship them : in the most remott- 
 hells in that quarter are they who have been of the Roman Catho- 
 lic religion, as it is called, and have been willing to be worshipped 
 as gods, and have thence burned with hatred and revenge against 
 all who did not acknowledge their power over the souls of men and 
 over heaven ; they cherish the same disposition, that is, similar ha- 
 tred and revenge, against those who oppose them, as they cherish- 
 ed in the world, it being their greatest delight to exercise cruelty ; 
 but this delight in the other life is turned against themselves ; for 
 in the hells of such, witli whom the western quarter is replete, one 
 rages against another who derogates from his divine power ; but 
 upon this subject more will be said in a small work concernii^ tht- 
 Last Judgment and the destruction of Babylon. Nevertheless, in 
 what manner the hells are arranged in that quarter cannot be 
 known, only that the most direful hells of that genus are to the 
 sides towards the northern quarter, and the less direful towards the 
 southern quarter ; thus the direfulness of the hells decreases 
 from the northern quarter to the southern, and likewise by degrees 
 towards the east : to the eaet are they who have been haughty, and 
 have not believed in a Divine, but still have not been in such ha- 
 tred and revenge, nor in such deceit, as they who are in a greater 
 depth there in the western quarter. In the eastern quarter at this 
 day there are no hells, those which were there being translated to 
 the western quarter in front. The hells in the northern and south- 
 
CONCERNING IIEAVHN AND UELI.. 5^3. 
 
 cm <{uarlcr arc sovcnil, ami in tlieiij arc llicy wlio, whilst tlicy liv- 
 ed, were in tlie love ol" llic world, and Irikx' in various kinds of 
 evils, such as einnily, ho^tdity, tlicll, rt)l>i)cry, cunning, avarice, uii 
 inercil'ulness ; the worst hells of that genus are in the northern 
 •luarter, the milder in the southern; their direfulness increases as 
 tiicy arc nearer to the western (juarter, and likewise as they are 
 more remote from the southern, and it decreases towards the east- 
 ern quarter, and also towards the southern. Behind the hells 
 which are in the western quarter, are dark forests, in which the 
 nialij^nant spirits wander like wild beasts; in like nianner behind 
 the hells in the northern quarter. But behind the hells in the 
 southern quarter are the wildernesses, which were treated of just 
 above. So far resj)ecting the situation of the hells. 
 
 588. As to what concerns the plurality of the hells, they are as 
 many in number as are the angelic societies in the heavens, inas- 
 much as to every heavenly society an infernal society corresponds 
 in the way of opposition : that the heavenly societies are innumer- 
 able, and all discriminated according to the goods of love, of charity, 
 ;aid of faith, may be seen in the article concerning the societies of 
 which the heavens consist, n. 41 to 50 ; and in the article concern- 
 iag the immensity of heaven, n. 415 to 4'20; the case therefore is 
 the same with the infernal societies, which are discriminated accor- 
 ding to the evils opposite to the above goods. Every evil is of in- 
 finite variety, like every good ; that this is the case, cannot be con- 
 ceived by those who ha\e only a simple idea concerning every evil, 
 as concerning contempt, concerning enmity, concerning hatred, 
 concerning revenge, concerning deceit, and concerning other simi- 
 lar evils, but let them know that every one of those evils contains 
 so many specific differences, and so many differences still more 
 spccilic or particular, that a volume would not suffice to enumerate 
 them; the hells are so ordinately distinguished according to the 
 differences of every evil, that nothing can be more ordinate and 
 more distinct : hence it may be manifest that they are innumerable, 
 one near another, and one remote from another, according to the 
 differences of evils in general, in species, and in particular. There 
 are likewise hells beneath hells ; there are coni.munications of some 
 by passages, and there are communications of several by exhala- 
 tions and this altogether according to the aflinities of one genus 
 and one species of evil with others. How great the number of the 
 hells is, has been given nic to know from this rirpunistance. thai 
 
394 CONCERNINC HEAVEN AND HELL- 
 
 there are hells under every mountain, hill, and rock, and likewise 
 under every plain and valley, and that they extend themselves be- 
 neath in length, breadlh, and depth ; in a word, the whole heaven, 
 and the whole world of spirits, are as it were excavated brnrath, 
 and under them is a continual hell. So far concerning the plural- 
 ity of the hells. 
 
 Concerning the Eqcilibrium between Heaven and Hell. 
 
 589. "With a view to the existence of any thing, it is necessary 
 that there be an equilibrium of all things, since without equilibrium 
 there is neither action nor re-action ; for equilibrium is the result 
 of two forces, one of which acts, and the other re-acts, and the rest 
 occasioned by similar action and re-action is called equilibrium. 
 In the natural world there is nn equilibrium in all and singular 
 things, in general in the atmospheres themselves, in which inferiors 
 re-act and resist, in proportion as superior ones act and are in- 
 cumbent : in the natural world also there is an equilibrium between 
 heat and cold, between light and shade, and between dryness and 
 moisture, the middle temperature being their equilibrium : there is 
 likewise an equilibrium in all the subjects of the three kingdoms of 
 nature, the mineral, the vegetable, and the animal; for without an 
 equihbrium in those kingdoms nothing exists and subsists, there 
 being every where as it were an endeavour (coiiatits) acting on 
 one part and re-acting on the other. All existence, or every effect, 
 is produced in equilibrium, but it is produced by this circumstance, 
 that one fjrce acts, and another suffers itself to be acted upon, or 
 that one force by acting flows-in, and another receives and yields 
 in agreement with it. In the natural world, that Avhich acts, and 
 that which re-acts, is called force, and likewise endeavour or effort 
 (conatus) ; but in the spiritual world that which acts and which re- 
 acts is called life and will ; life in that world is a living force, and 
 will is a living endeavour (conatus), and the equilibrium itself is 
 called freedom : spiritual equilibrium therefore, or freedom, exists 
 and subsists between good acting on one part, and evil re-acting 
 on the other part, or between evil acting on one part and good re- 
 acting on the other part ; the equilibrium between good acting and 
 evil re-acting is such as appertains to the good, but the equilibrium 
 hetween evil acting and good re-acting is such as appertains to the 
 
CONCERNING HEAVEN AND Mni.L. 385 
 
 evil : tlie reason why Hpiriiiial i>i{uilil)rMiin is between good and evil. 
 IS, because the all ol' the life of man lias reference to fjood and to 
 evil, and the will is the receptacle of both : there is likewise an 
 o(|iiilibriuni between what is true and what is false, but tins depends 
 on the t(]uilibriuiii between whal is fjood and what is evil : the 
 equilibrium between w hat is true and w hat is false is like the equi- 
 librium between lifrbt and shade, winch operate upon the subjects 
 of the vegetable kiii<i(loni in proportion as heat and cold are in the 
 light and shade ; thar ligiif and shade of tben.•^•elves produce no 
 operation, but that beat produces it by them, may be manifest from 
 the similarity between light am! shade in the time of winter and in 
 the time of s|)ring : the comparison of what is true and false with 
 light and shade is grounded in correspondence, for what is true 
 corresponds to light, w hat is iaisc to shade, and beat to the good 
 of love ; and likewise spiritual light is truth, si)iritual shade is the 
 false, and spiritual heat is the good of love, on which subject see 
 the article where the light and heat in heaven are treated of, n. 
 1-^Gto 140. 
 
 590. There is a perpetual equilibrium between heaven and hell, 
 for from hell there continually exspires and ascends an endeavour 
 (conatus) to do evil, and from heaven there continually exspires 
 and descends an endeavour to do good : the world of spirits is in 
 this equilibrium, which world is in the midst between heaven and 
 hell, as maybe seen above, n. 421 to 431. The reason why the 
 uorld of spirits is in that equilibrium, is, because every man after 
 death first enters into the world of spirits, and is there kept in a 
 similar state to that in which he was in the world, which could 
 not be the case imless the most exact equilibrium prevailed there; 
 for by this all are explored as to their quality, being left there to 
 their freedom, such as they lived in during their abode in the world : 
 spiritual equilibrium is the freedom appertaining to man and spirit, 
 as w as said just above, n, 589. The quality of every one's freedom 
 is there discovered by the angels in heaven through communica- 
 tion of affections and thoughts from heaven ; and it appears visible 
 to the sight before angelic spirits by the ways in which they go; 
 they M'ho are good spirits go in the ways which have a direction 
 towards heaven, but evil spirits go in the w ays which have a direc- 
 tion towards hell : ways actually appear in that world, w hioh also 
 is the reason why ways, in the Word, signify truths w bidi lead 
 to good, and, in the opposite scnsC; falses which lead to evil : and 
 
38.6 CONCERNING HEAVEN AND HELL. 
 
 hence also it is that to go, to walk, and to journey, in the Word, sig- 
 nify progressions of life* : such ways it hath often been granted- 
 me to see, and likewise the goings and walkings of spirits upon 
 them freely according to their affections and thoughts thence deri- 
 ved. 
 
 591. The reason why evil continually exspires and ascends out 
 of hell, and why good continually exspires and descends out o1 
 heaven, is, because a spiritual sphere encompasses every one, and 
 that sphere flows forth and issues from the life of the aftections 
 and thoughts thence derived ;t and whereas such a sphere of life 
 flows forth from every one, it hence flows forth also from every 
 heavenly society, and from e\ery infernal society, consequently 
 from altogether, that is, from the whole heaven and from the 
 Avhole hell : the reason why good flows forth from heaven, is, be- 
 cause all in heaven are in good ; and the reason why evil flows 
 forth from hell, is, because all in hell are in evil : the good which 
 is from heaven is all from the Lord, for the angels, who are in 
 the heavens, are all withheld from their proprium, and are kept in 
 the proprium of the Lord, which is essential good ; but the spirits, 
 who are in the hells are all in their own proprium, and the propri- 
 um of every one is nothing but evil, and since it is nothing but evil, 
 it is hell.| From these considerations it may be manifest, that the 
 equilibrium in which the angels are held in the heavens, and spirits 
 in the hells, is not as the equilibrium in the world of spirits ; the 
 
 * Tliat to journey, in the Word, signifies a progressive principle of life, in 
 like manner to go, n. 3335, 4375, 4554, 4585, 4S82, 5493, 5606, 5996, 8345, 8397, 
 8417, 8420, 8557. That to go and to walk with the Lord denotes to receive 
 spiritual life, and to live with Him, n. 105G7. That to v.alk denotes to live, n. 
 519, 1794, 8417, 8420. 
 
 t That a spiritual sphere, which is a sphere of life, flows forth and issues 
 from every man, spirit, and angel, and encompasses them, n. 4464, 5179,7454, 
 S630. That it flows forth from the life of their aftections and tl)onghts, n. 2489, 
 4464, 6206. That spirits are known as to their quality, at a distance, from their 
 spheres, n. 1048, 1053, 2316, 1504. That spheres from the evil are contrary to 
 nphercs from the good, n. 1695, 10187, 10312. That those spheres extend them- 
 selves far into angelic societies, according to tlie quality and quantity of good, 
 n. 6593, to G613, 8063, 8794. 8797. And into infernal societies according to the 
 quality and quantity of evil, n 8794, 8797. 
 
 t That the proprium [or self hood ] of man is nothing but evil, n.210, 215, 
 731, 874, 875, 876, 987, 1047, 2307, 231S, 3518, 3701, 3612, 8480, 8550, 10283, 
 10284, 10286, 10731. That the proprium of man is hell appertaining to him. 
 694. 8480. 
 
CONCERNING HEAVEN AND HELL. 3^*7 
 
 €quilibnuin ot" ihv. ani^ols in tin- ln-uvciis is llur mcasiirf in 
 Avhicli they liiive l)i'cii willins^ lo be iii jjood, or llu; iiicu.sure of the- 
 good in wliicli tlicy liav*- livt'il in llu; world, thus hk('\vi.>^C' the meas- 
 ure in which they liave hehl evil in aversion ; l)iit the e(|iiihhiium 
 of the spirits in liell is the measure in wliich they liave l)een wilhiig 
 to be in evil, or the measure of tlu; evil in which they have lived in 
 the world, thus likewise the measure in which, in heart and spirit, 
 they have been opposed to good. 
 
 592. Unless the Lord ruled both the heavens and the hells, there 
 would not be any equilibrium, and if no equilibrium, there would 
 jiot be either heaven or hell ; for all and singular things in the uni- 
 verse, that is, both in the natural world and in the spiritual world, 
 derive consistence from equilibrium ; that this is the case, every 
 rational man may perceive, since if there were an over-balance on 
 one part, and nothing of i*esistance on the other, it is plain to see 
 that both must perish: thus the spiritual world must perish, if good 
 did not re-act against evil, and continually restrain its insurrection ; 
 and thus both heaven and hell would perish, and with them the 
 whole human race, unless the Divine alone effected such restraint : 
 it is said, unless the Divine alone effected this restraint, because the 
 proprium of every one, both angel, and spirit, and man- is nothing 
 but evil [see above, n. 591]: wherefore no angels and spirits are 
 able in any wise to resist the evils continually exhaling from the 
 hells, since by virtue of their proprium they all have a continual 
 tendency towards hell. From these considerations it is evident, 
 that unless the Lord alone ruled both the heavens and the hells, no 
 one could be saved. Moreover, all the hells act in unity, for evils 
 in the hells are connected, like goods in the heavens, and no one 
 but the Divine alone, which proceeds only from the Lord, can re- 
 sist all the hells, which are innumerable, and which act together 
 against heaven, and against all who are in heaven. 
 
 593. The equilibrium between the heavens and the hells is dimin- 
 ished and increased according to the number of those who enter 
 heaven and who enter hell, which entrance takes place to the 
 amount of several thousands daily ; but to know and perceive this, 
 and to moderate the balance and make it e(pial, is not in the power 
 of any angel, but of the Lord alone ; for the Divine proceeding 
 from the Lord is omnipresent, and observes, in every direction, 
 every degree of preponderance, whereas an angel only sees what 
 13 near himself, and hath not even a perception in himself of wTiat 
 is doing iu his own society. 
 
388 CONCERNING HEAVEN AND HELL. 
 
 694. In what manner all things are arranged in tlie heavens and 
 in the hells, that all and singular the inhabitants may be in their 
 equilibrium, may in some measure be manifest from what has been 
 said and shown above concerning the heavens and concerning the 
 hells, viz. that all the societies of heaven are arranged most dis- 
 tinctly according to goods, and their genera and species, and all 
 the societies of hell according to evils, and their genera and spe- 
 cies ; and that beneath every society of heaven there is a corres- 
 ponding society of hell opposed to it, from which opposite corres- 
 pondence equilibrium results : wherefore it is continually provided 
 of the Lord that no infernal society shall prevail over a heavenly 
 society, and so far as it begins to prevail, it is restrained by various 
 means, and is reduced to a just measure of equilibrium ; these 
 means arc several, some only of which, shall be mentioned : some 
 of these have reference to the stronger presence of the Lord ; some 
 to the closer communication and conjunction of one society or of 
 several with others ; some to the ejection of superfluous infernal 
 spirits into wildernesses ; some to the translation of a certain num- 
 ber of those spirits from one hell to another ; some to the arrange- 
 ment of those who are in the hells, which is also efiected by various 
 methods ; some to the concealment of certain hells under denser 
 and grosser coverings ; also to the letting them down to a greater 
 depth ; not to mention other means, and also those which are prac- 
 tised in the heavens above them. These observations are made, to 
 the intent that it may in some measure be perceived, that the Lord 
 alone provides for the establishment every where of an eqinlibrium 
 between good and evil, thus between heaven and hell, for on such 
 an equilibrium is founded the safety of all in the heavens, and of 
 all on the earth. 
 
 595. It is to be noted, tbat the hells are continually assaulting 
 heaven, and endeavouring to destroy it, and that the Lord contin- 
 ually protects the heavens, by withholding the inhabitants from the 
 evils derived from their propritmi, and by holding them in the good 
 which is from himself: it has been frequently granted me to per- 
 ceive the sphere issuing from the hells, which was entirely a sphere 
 of attempts to destroy the Divine of the Lord, and thus heaven: 
 the ebullitions of some hells have also been occasionally perceived, 
 which were attempts to emerge and to destroy ; but the heavens, 
 on the other hand, never assault the hells, for the divine sphere 
 proceeding from the Lord is a perpetual endeavour to save all ; aud 
 
concehmkg heaven and hell. 380 
 
 whereas they cannot be saved who are in the hells, inasmuch as 
 all who dwell there are in evil and are against the Divine of the 
 Lord, therefore, as far as is possible, outrages in the hells are sub- 
 dued, and cruelties are restrained, to prevent their breaking out 
 beyond measure one against another ; this also is effected by in- 
 numerable means of the divine power. 
 
 590. There are two kingdoms into which the heavens are dis- 
 tinguished, viz. the celestial kingdom and the spiritual kingdom, 
 concerning which see above, n. 20 to 28 ; in like manner there 
 are two kingdoms into which the hells are distinguished, one of 
 which kingdoms is opposite tc the celestial kingdom, and the other 
 is opposite to the s])iritual kingdom : the former, which is opposite 
 to the celestial kingdom, is in the western quarter, and its inhab- 
 itants are called genii ; but the latter, which is opposite to the spir- 
 itual kingdom, is in the northern and southern quarter, and its in- 
 habitants are called spirits. All who are in the celestial kingdom 
 are in love to the Lord, and all who are in the hells opposite to 
 that kingdom are in the love of self; all, too, who are in the spir- 
 itual kingdom are in love towards the neighbour, but all who are in 
 the hells opposite to that kingdom are in the love of the world : 
 hence it appears evident, that love to the Lord and self-love are 
 opposites ; in like manner love towards the neighbour and the love 
 of the world. It is continually provided by the Lord, that no in- 
 fluence from the hells opposite to the Lord's celestial kingdom shall 
 be directed towards those who are in the spiritual kingdom, for if 
 this were the case, the spiritual kingdom would perish, the reason 
 of which may be seen above, n. 578, 579. These are the two gen- 
 eral equilibriums, which are continually preserved in connexion by 
 >he Lord. 
 
 That Man is in Freedom through the Equilibrium BEtwEEN 
 Heaven and Hell. 
 
 597. The subject of the equilibrium between heaven and hell has 
 been above treated of, and it has been shown that this equilibrium 
 is an equilibrium between the good which is from heaven and the 
 evil which is from hell, thus that it is a spiritual equilibrium, which 
 in its essence is freedom. The reason why a spiritual equilibrium 
 50 
 
'390 CONCERNING HEAVEN AND HELL. 
 
 in its essence is freedom, is, because it is between good and evil, 
 also between what is true and what is false, and these things are 
 spiritual ; wherefore to be able to will what is good or evil, and to 
 think what is true or false, and to choose one in preference to the 
 other, is the freedom which is here treated of. This freedom is 
 given to every man by the Lord, nor is it ever taken away ; it is 
 indeed, by virtue of its origin, not of man, but of the Lord, because 
 It is from the Lord, nevertheless it is given to man together with 
 life as his own, and this to the intent that man may be reformed 
 and saved, for without freedom there is no reformation and salva- 
 tion. Every one may see from some rational intuition, that man 
 is at liberty to think ill or well, sincerely or insincerely, justly or 
 unjustly ; and likewise that he can speak and act well, sincerely 
 and justly, but not ill, insincerely and unjustly, by reason of spir- 
 itual, moral, and civil laws, w^hereby his external is kept in bonds. 
 From these considerations it is evident, that the spirit of man; 
 which is what thinks and wills, is in freedom, but not so the ex- 
 ternal of man, which speaks and acts, unless this is in agreement 
 with the above mentioned laws. 
 
 598. The reason why man cannot be reformed unless he has 
 freedom, is, because he is born into evils of every kind, which yet 
 must be removed before he can be saved ; nor can they be remov- 
 ed, unless he sees them in himself, and acknowledges them, and 
 afterwards ceases to will them, and at length holds them in aver- 
 sion, on which occasion they are first removed : this cannot be ef- 
 fected unless man be both in good and in evil, for from good he 
 may see evils, but cannot from evil see goods ; the spiritual goods 
 which man is capable of thinking, he learns from infancy by read- 
 mg the Word, and from preaching ; and moral and civil goods he 
 learns from a life in the world ; this is the primary reason why man 
 ought to be in freedom. Another reason is, because nothing is ap- 
 propriated to man except what is done from the ailection which is 
 of love ; other things indeed may enter, but no farther than the 
 thought, and not into the will, and what does not enter even into 
 the will of man does not become his, for thought derives all that it 
 has from memory, but the will derives all that it has from the life 
 itself: nothing is in any case free, which is not from the will, or, 
 what is the same thing, from affection which is of love ; for what 
 soever a man wills or loves, this he does freely; hence it is thr 
 the freedom of man, and the affection which is of his love, or of ' 
 
CO\CERNIN<J HEAVEN AND HELL. TOl 
 
 Tirill, are one ; man thorefoic lias freedom on this account, that lie 
 may be aflbctcd with truth and <j<K)d, or lovo them, and that thus 
 those may he come as his own : in a word, wliatsoevcr doc? not entm 
 into man in freedom, does not remain, because it is not of his love 
 or will, and those thinjs which are not of the love or will of man, 
 are not of his spirit ; for the esse of the spirit of man is love or will, 
 both which terms arc used, since what a man loves, this he wills. 
 This now is the reason why man cannot be reformed unless he be 
 in freedom. But more may be seen on the subject of man's free- 
 dom in the Ariana C'oelestia, in the passa;;(\s rpioted below. 
 
 599. To the intent that maJi may be in freedom, with a view to 
 his beinj^ reformed, he is conjoined as to his spirit with heaven and 
 with lif^II : for there are attendant on every man sj)uits from hell, 
 anrl angels from heaven ; by spirits from hell man is in his own 
 evil, but by angels from heaven man is in good from the Lord ; thus 
 he is in spiritual equilibrium, that is, in freedom. That every man 
 has angels from heaven adjoined to him, and spirits from hell, may 
 be seen in the article concerning the conjunction of heaven with the 
 human race, n. 291 to 302. 
 
 GOO. It is to be noted, that the conjunction of man v.ith heaven 
 and with hell is not immediately with them, but mediately by spir- 
 ts who are in the world of sj)irits ; these spirits are attendant on 
 nan, but none from hell itself and from heaven itself; by evil spir- 
 ts in the world of spirits man is conjoined with hell, and by the 
 ood spirits who are there, with heaven : this being the case, the 
 .-orld of spirits is therefore in the midst between heaven and hell, 
 ud in that world is equilibrium itself. That the world of spirits 
 ■■ in the midst between heaven and hell, may be seen in the article 
 ancerning the world of spirits, n. 421 to 431 ; and that the equi- 
 ')rium itself between heaven and hell is there, may be seen in the 
 tide immediately preceding, n. 569 to 59G. From these consid- 
 ations it is now evident from whence man derives freedom. 
 601. It mav be expedient to Pay somolhing further concerning 
 c spirits adjoined to man. An entire society can have communi- 
 ^tion with another society, and !ike«iso with another individual, 
 vhcresoever he is, by a s])irit sent forth from the "".ciety ; this spir- 
 it is called the subject of several : the case is similar in regard to 
 nan's conjimction with societies in heaven, and with societies in 
 'lell, by spirits adjoined to him from the world of si)irits. On this 
 
392 CONCERNING HEAVEN AND HELL. 
 
 subject see also the Arcana Coelestia, in the passages quoted at 
 the close. 
 
 602. Lastly, respecting the innate impression [insitum'], which 
 every man has concerning his Vife after death, and which is the ef- 
 fect of the influx of heaven with him, it may be expedient to add 
 the following remarks. There were some of the lower classes, who 
 were persons of simplicity, and who in the world had lived in the 
 good of faith ; they were reduced into a similar state to that in 
 which they had been in the world, as may be eflected with every 
 one when the Lord allows it, and it was then shown what idea they 
 had entertained concerning the state of man after death : they said 
 that some, who were intelligent, asked them in the world what they 
 thought about their soul after its life in the world ; they replied, 
 that they did not know what the soul is ; they were further ques- 
 tioned as to what they believed concerning their state after death ; 
 they said that they believed that they should live as spirits ; they 
 were now questioned what belief they had respecting a spirit; they 
 said that he is a man; they were next questioned whence they 
 knew this ; they said that they knew it because it is so : those in- 
 telligent ones wondered that the simple had such a faith, and that 
 they themselves had it not. Hence it was made evident, that with 
 every man who is in conjunction with heaven, there is an innate 
 [insitutn] idea concerning his life after death : this innate is from 
 no other source than from influx out of heaven, that is, through 
 heaven from the Lord, by means of spirits, who arc adjoined to 
 man from the world of spirits, and this has place with those with 
 whom the freedom of thinking has not been extinguished by pre- 
 conceived ideas, confirmed by various arguments, concerning the 
 soul of man, which they say is either pure thought, or something 
 animated, the residence of which they enquire for in the body, 
 when yet the soul is nothing but the life of man, whereas the spirit 
 is the man himself, and the terrestrial body, which he carries about 
 with him in the world, is only an administering instrument, by 
 which the spirit, which is the man himself, is enabled to exercise 
 its proper functions in the natural world. 
 
 603. What has been said in this work concerning heaven, the 
 world of spirits, and hell, will be obscure to those who are not in 
 the delight of knowing spiritual truths, but clear to those who are 
 in that delight, especially to those who are in the aflection of truth 
 for the sake of truth, that is, who love truth because it is truth : 
 
CONCERNING IIKAVEN AND 1II.I.L. 393 
 
 for whatsoever is loved enters witli light into the idea of the mind, 
 especially truth, uhm it is 1<)v«m1, Itrcause all truth is iti li^ht.* 
 
 * Extracts from the Arcana Coelestia concenting the Freedom of 
 Man, concerning Jnjliu, and connming tSj)irifs In/ ivhnm Com- 
 munications arc effected. 
 
 Co.NCERMNG Fkkedom. Tliat all licciiom is ol" lo\c or affection, since wha? 
 a man loves, this lie doelii freely, n. 2b7U, 3158, 8907, 6900. 9585, 9591. Inas- 
 niiiclj as frct'doin is of love, that it is the life of every one, n. 2873. That noth- 
 ing appears as a man's own, but what is from freedom, n. 2880. That there ig 
 heavenly freedom and infernal freedom, n. 2870, 2873, 2874, 9589, 9590. 
 
 That heavenly freedom is of heavenly love, or of the love of what is good and 
 inic,n. 1947, 2870, 2872. And inasmucli as the love of good and of truth is from 
 the Lord, that essential freedom consists iu being led of the Lord, n. 892, 9<'o, 
 2872, 2S86, 2890, 2895, 2892, 9096, 9586, 9587, 9589, 9590, 9591 . That man is 
 introduced into heavenly freedom by the Lord through regeneration, n. 2874, 
 2875, 2882, 2892. That man, in order to be capable of being regenerated, ought 
 to have freedom, n. 1937, 1947, 2876, 2881, 3145, 3140,3158, 4031,6700. That 
 otherwise the love of good and of truth cannot be implanted in man, and ap- 
 propriated to him apparently as his own, n. 2877, 2879, 2880, 2888. That noth- 
 ing is conjoined to man in a state of compulsion, n. 8700, 2875. That if man 
 could be reformed by compulsion, all would be saved, n. 2881 . That compulsion 
 in reformation is hurtful, n. 4031. That all worship from Ireedom is worship, 
 but not that wliich is from compulsion, n. 1947, 2880, 7349, 10097. That repen- 
 tance ought to be done in a itcc state, and that what is done in a state of com- 
 pulsion is of no avail, n. 8392. States of compulsion, what, n. 8392. 
 
 That it is granted to man to act from freedom of reason, that good may be pro- 
 vided for him, and that on tliis account man is in the freedom of thinking and 
 also of willing what is evil, and likewise of doing it, so far as the laws do not 
 forbid, n. 10777. That man is held by the Lord between heaven and hell, and 
 thus in equilibrium, that he may be in freedom for the sake of reformation, n. 
 5982, 6477, 8209, 8907. That what is inseminated in freedom remains, but not 
 what is inseminated in compulsion, n. 9588. That on this account freedom is 
 never taken away from any one, n. 2876, 2881. That no one is compelled by 
 the Lord, n. 1937, 1947. 
 
 That a man may compel himself from a principle of freedom, but not be com 
 pelled, n. 1937, 1947. That a man ought to compel himself to resist evil, n 
 1937, 1947. 7914. And likewise to do good as from hiinself, but still to acknowl- 
 edge that it is from the Lord, n. 2883,2891,2892, 7914. That man hath a strong- 
 er freedom in temptation-combats in which he conquers, since in such case he 
 forceshimself more interiorly to resist, although it appears otherwise, n. 1937, 
 1947, 2861. 
 
 That infernal freedom consists in being led by the loves of self and of the 
 world and their concupisr« n<es. n 2^7'\ 2«^73 That they who are in hell know 
 
391 coNCEnN'ixc heaven and hell. 
 
 no other frceJoni, n. 2S71. That heavenly frccOom is as distant from inftrnal 
 freedom, as heaven is from hell, n. 2873, 2874. That infernal freedom, which 
 consists in being led by the loves of self and of the world, is not freedom, but 
 servitude, n. 2884, 2890. Since servitude consists in being led of hell, n. 9586, 
 9589, 9590, 9591 . 
 
 CoNCEFNiNG Infi.ux. That all things flow-in wliirli man thinks and which 
 he wills, from experience, n. 904, '2886, 2887,2388, 4151, 4319, 4320, 6846, 584.8, 
 6189, 6191, 6194, 6197, 6198, 6199, 6213, 7147, 10219. That man's capacity of 
 viewing things, of thinking, and of forming analytical conclusions, is from influx, 
 n. 1288, 4319, 4320. That man could not live a single moment, if influx from 
 the spiritual world were taken away from him, from experience, n. 2887, 5849, 
 5854, 6321. That the life which flows-in from the Lord varies according to the 
 state of man, and according to reception, n. 2069, 5986,6472, 7343. That with 
 the evil, the good which flows-in from the Lord is turned into evil, and truth into 
 what is false, from experience, n. 3643, 4632. That the good and truth, which 
 continually flows-in from the Lord, is so far received, as it is not opposed by 
 what is evil and false, n. 2411, 3142, 3147, 5828. 
 
 That all good flows-in from the Lord, and all evil from hell, n. 004, 4151. 
 That man believes at this day that all things are in himself, and are from him- 
 self, when yet they flow-in, and he may know this from the doctrinal tenet of 
 the church, which teaches that all good is from God, and all evil from the devil, 
 n.424y, 6193, 6206. But if man believed according to the doctrinal tenet, he 
 would not then appropriate evil to himself, nor would he make good his own, n. 
 6206, 6324, 6325. How happy the state of man would be, if he believed that all 
 good flows-in from the Lord, and all evil from hell, n. 6325. That they who 
 deny heaven, or know nothing about it, are ignorant that there is any influx 
 from thence, n. 4322, 5640, 6193, 6479. What influx is, illustrated by compar- 
 isons, n. 6428, 6480, 9407. 
 
 That the al! of life flows-in from the first fountain of life, because it is from 
 that source, and that it continually flows-in, thus from the Lord, n. 3001, 3318, 
 3237,3338,3344,3484,3619,3741,3742,3743, 4318, 4319, 4320, 4417, 4524, 
 4889, 5847, 5986, 6325, 6468, 6469, 6470, 6479, 9C76, 10196. That influx is 
 spiritual, and not physical, thus that influx is from the spiritual world into the 
 natural, and not from the natural into the spiritual, n. 3219, 5119, 5259, 5427, 
 5428, 5477, 6322, 9110, 9111. That influx is through the internal man into the 
 external, or through the spirit into the bod)', and not contrariwise, because th« 
 spirit of man is in the spiritual world, and the body in the natural, n. 1702, 1707, 
 1940, 1954, 5119, 5259, 5779, 6322, 9380. That the internal man is in the spir- 
 itual world, and the external in the natural world, n. 976, 1015, 3628, 4459, 4523, 
 4524, 6057, 6309, 9701 to 9709, 10156, 10472. That it appears as if there was 
 influx from the externals appertaining to man into the internals, but that it is a 
 fallacy, n. 3721. That with man there is influx into the things of his rational 
 faculty, and through these into scientifics, and not contrariwise, n. 1495, 1707, 
 1940. What is the quality of the order of influx, n. 775. 880, 1096, 1495, 7270. 
 That there is immediate influx from the Lord, and likewise mediate through tho 
 spiritual world or heaven, n. 6963, 6307, 6472, 9682, 9683. That the Lord's in- 
 flux is into the good appertaining to man, and through the good into the truth, 
 but not contrariwise, n. 5483, 5649, 6027, 8G85, 8701, lo]o3. That good gives 
 
CONCERNING UKAVEN AND HLLL. 39.'> 
 
 the faculty ufruceivinv influx fruiii tlio Luiil, but nut trutli without ;^ou(], n. 8321. 
 That notliiiig is injurious wliicli tluws-in intu tlic tliought, but wliut fluws-in into 
 the will, since the latli^r is a]>|)rupriutu(i to man, n. G3U8. 
 
 That influx m general [or cominonj, n. 585<>. That it is a continual endeavour 
 [runatus] to act according to order, n. (j'211. That this influx is into the lives ot' 
 animals, n. 5650. And likewise into the subjects of the vegetable kingdom, n 
 SfrlS. That also according to general [or conimonj influx, (.bought falls into 
 spcecli, and will into actions and gestures with man, n. 5b02, 59'JO, 0192, G211 
 
 CoscEKNiNu SScDJKCTs. That spirits sent forth from societies of spirits to 
 other societies, also to some spirits, are called subjects, n. 4 103, 585G. That 
 comrnunications in the other life are efledcd by such cmi.ssary spirits, n. 4403, 
 r)85G, 51)83. Tliat a spirit, who being sent forth serves for a subject, does not 
 think from himself, but from those by whom he is sent forth, n. oOS5,5'^8i>. '.'.)87 
 Several particulars concornirig those spirits., n. 5933, 5980. 
 
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