MASTER NEGA TI ^O. 91-80415-18 MICROFILMED 1991 COLUMBIA UNIVERSITY LIBRARIES/NEW YORK as part of the "Foundations of Western Civilization Preservation Project" Funded by the NATIONAL ENDOWMENT FOR THE HUMANITIES Reproductions may not be made without permission from Columbia University Library COPYRIGHT STATEMENT The copyright law of the United States - Title 17, United States Code - concerns the making of photocopies or other reproductions of copyrighted material... Columbia University Library reserves the right to refuse to accept a copy order if, in its judgement, fulfillment of the order would involve violation of the copyright law. AUTHOR: TITLE: SWEDEN 3 I ■■■III AVEN 1 vy I I I L— 1 HEL. 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CT IIV r MhH Association for Information and image Management 1 1 00 Wayne Avenue, Suite 1 1 00 Silver Spring, Maryland 20910 301/587-8202 Centimeter 12 3 4 IiiiiIiiiiIiiiiIiimIiiiiIiiiiIiiiiIiiiiIiiiiIiiiiIiiiiIiiiiIiiiiIiiiiIiiiiIiiiiI^ nil IllllllllllllHlllllllllillllllllllll 8 10 11 J 12 13 I 14 15 mm mmlmy rTT Inches TTT I 1 I I 2 1.0 I.I 1.25 IS 163 171 12 m i4.0 l;Uki.u. 1.4 TTT 2.5 2.2 2.0 1.8 1.6 I I I MnNUFfiCTURED TO fillM STRNDflRDS BY APPLIED IMflGEp INC. ,iA.>» ji^j-.^' '■oMwaiw—ftiai— »aiM -.rrA .JWu^h'- h ?aaaiaiii«fa'yahiii.Ma3itea™a GIVEN BY .fi.,. Chapin. T iliiiifiiiMiiiiiiiiiiiiiiMii / HEAVEN M\} HELL; ALSO A THE WORLD OF SPIRITS, OR INTERMEDIATE STATE, FROM THINGS HEARD AND SEEN. BT EMANUEL SWEDENBORG. Originally Published in 1758. Translation RKnaiD. ♦.J SWEDENBORG LECTURE BUREAU, 169 Tremont Stbekt, BOSTON. 1883. I • • • • ■ • • • • • • • • • • • • • • • • • • • • • • • • • • •• • •• • [::? ;• •. ;•• •• •• • • «• ••• • • •••• ••* •• • •• •• •*••••• CONTENTS. Intboductiok rAos T Q>' CD — ( HEAVEN. The Lord is the God of Heaven . The Divine of the Lord makes heaven The Divine of the Lord in heaven is love to Him and char- ity towards the neighbor .... Heaven is distinguished into two kingdoms . There are three heavens .... The heavens consist of innumerable societies Every society is a heaven in less form, and every angel in least form The universal heaven in one complex resembles one man Every society in the heavens resembles one man . Hence every angel is in u perfect human form . . It is from the Divine Human of the Lord that heaven, In the whole and iu every part, resembles a man There is a correspondence of all things of heaven with all things of man Tlere is a correspondence of heaven with all the things of the earth The Hun in heaven . • • • i • Lisfht and heat in heaven .... The four quarters in heaven • • • • ( hiinges of state of the angels In beavea • Time in heaven Representitives and appearances In heaven . Garments with which the angels appear clothed Habitations and mansions of angels . . 8pace iu heaven 285528 10 13 U 2a- 28 32 87 40 43^- 46 61- &8 er 72 81 88 ©2- 96 W- 102- 10«- IV CONTENTS. The form of heaven, according to which are consociations and communications there Goverumeiita in heaven . . . Divine worship in heaven The power of the angels of heaven The speech of the angels The speech of angels with man . Writings in lieaven .... The wisdom of the angels of heaven Btate of innocence of the angels in heaven The state "f peace in heaven Conjunction of heaven with the human race . Conjunction of heaven with man by means of the ^ Heaven and hell are from the human race . The heathen or i^eople out of the church, in heaven Infants in heaven .... The wise and the simple in heaven The rich and the poor in heaven . Marriages in heaven Employments of angels in heaven Heavenly joy and happiness . The immensity of heaven . . rd FAOB 109 117 121 124 127' 134-^ 142- 145 155* 162 167 1741 18U .187 195 206 215 225 » 239- 243 258 THE WORLD OF SPIRITS, AND THE STATE OF MAN" AFTER DEATH. What the world of spirit Is 265 Every man as to his interiors is a spirit .... 271 Man's resuscitation from the dead, and entrance into eter- nal life .277 Man after death is in a perfect human form . . . . 282* Man after death is in all sense, memory, thought, and af- fection in which he was in the world, and leaves noth- ing except ills earthly body 289 Man is, after death, as his life was in the world . . . 301 The delights of the life of every one after death are turned into corresponding delights 315 The first state of man after death ...... 323 CONTENTS. PAGE The second state of man after death 328 The third state of man after death, which is the state of in- t-truction of those who come into heaven . . . 340 No one comes into heaven from immediate mercy . . 347 It is not so difBcult to live a life which leads to heaven as is commonly supposed ....... 853 HELL. The Lord rules the hells 864 The Lord cants no one down into hell, hut the spirit casts himself down 369^ All who are in the hells are in evils and the falsities thence originating in the loves of self and of the world . . 373 What is meant by hell fire, and what by gniishmg of teeth, 385 The malice and wicked arts of infernal spirits . . . 394 The appearance, situation, and plurality of the hells . 399 The equilibrium between heaven and hell .... 405* Man is in freedom through the equilibrium between heaven and hell 412 t «. » p O ** « •"■" t .. ♦ .Jf i* •* r- HEAVEN AND HEII. INTRODUCTION. 1. Whew the Lord speaks before the disciples con- cerning the consummation of the age, which is tlie last time of the church, at the end of the predictions concern- ing its successive states as to love and faith, He says: Tmmfdiateli/ after the tribulation of those days, the sun shall be darkened, and the moon shall not give her lifjht, and the stars shall fall from heaven, and the powers of the heav- ens shall be shaken. And then shall appear the sirjn of the Son of man in heaven; and then shall all the tribes of the earth mourn ; and they shall see the Son of man coming in the clouds of heaven, with power and great glory. And lie shall send forth his angels with a great sound of f trumpet, and they shall gather together his elect from ihn four winds, from one end of heaven even to the other (Matt. xxiv. 29, 30,31). Those who understand tliese words according to the sense of the letter, believe no otherwise than that at the last time, which is called the last judgment, all those things will take place according to the description in that sense; thus not only that the sun and moon will be darkened, and that the stars will fall from heaven, and that the sign of the Lord is to ap- pear in heaven, and that they are to see llira in the clouds, and at the same time angels with trumpets, but also, according to the predictions elsewhere, that the whole visible world is to perish and afterwards a new heaven with a new earth is to exist. In this opinion are as^^^^^M ESTRODUCriOiN. -rr- misf'aVtbis'ciaj wfthiii tke church. But those who »• beliovp^docDot I'DovF the arcaua which lie hid in every particUlkr/of the \Toril ; tor iu everything of the Word tht're'is an iuterhii,! tense, in wliicli not natural and worldly things, such as those which are in the sense of the letter, but spiritual and heavenly things are under- stood ; and this not only as to the sense of many ex- pressions, but also as to every single expression: for the Word is written by pure correspondences, to the end that in everything there may be an iuterual sense. What that sense is, may be evident from all those things which are said and shown of it in the fleauenlij Arcana ; which also may be seen collected in the explanation concerning the White Horse, spoken of iu the Ajjocalypse. Accord- ing to the same sense those things are to be understood which the Lord spoke in the passage above quoted, con- cerniug His Coming in the clouds of heaven. By the sun there, which will be darkened, is signified the Lord as to love : 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 appearing of divine truth : by the tribes of the earth, which will mourn, all things of truth and good, or of faith and love : by the Coming of the Lord in the clouds of heaven, with power and glorii, Ilis presence in the Word, and revelation ; by clouds is signified the sense of the letter of the Word ; and by glortj, the internal sense of the Word : by angels with a great sound of a trumpet,^ is signified heaven, whence is Divine truth. Hence it may be evident, that by those words of the Lord it is meant, that iu the end of the church, when there is no longer love, and thence no faith, the Lord is to open the Word as to its internal sense and to reveal arcana of heaven. The arcana which are revealed in what now follows, are concerning heaven and hell, and at the same time the life of roan after death. The man of the church at this day knows scarcely » Or, with a trumpet cmd a great voice. xiSl'RODUCTIOIT. 9 anything about heaven and hell, nor about his life after death, although they are all described in the Word ; yea, also many who were born within the church deny those things, saying in their heart, who has come tlience and told us? Lest therefore sucii denial, which reigns especially with those who liave much of the wisdom of the world, should also infect and corrupt the simple in heart and the simple in faith, it has been given me to be together with angels, and to speak with them as man with man, and also to see the tilings which are in the heavens and in the hells, and this during thirteen years ; and now to describe them from thiugs seen and heard, hoping that thus ignorance may be enlightened and incredulity dissi- pated. That at this day surh immediate revelation exists, is because this is that whic^ '8 meant by the com- ing of tlie Lord, HEAVEN. THE LORD IS THE GOD OF OEAVEN. 2. The first thing^will be to know who is the God of heaven, since all other things depend on that. In the universal heaven no other is acknowledged for the God of heaven than the Lord alone. They say there, as lie Himself taught, that lie is one with the Father ; that the Father is in Him and He in the Father ; and that he that seeth Him, seeth the Father; and that everything holy proceedeth from Him (John x. 30, 38 ; xiv. 10, 11 ; xvi. 13, 14, 15). I have often spoken with angels on this subject, and they have always said, that they cannot in heaven distinguish the Divine into three, since they know and perceive that the Divine is one, and that it is one iu the Lord. They said, also, that those who come from the church out of the world, with whom there is an idea of three Divines, cannot be admitted into heaven, since their thought wanders from one to anutlier ; and it is not lawful there to think three and say one. because every one iu heaven speaks from thought, for there speech is cogitative, or thought speaking. Those there- fore who in the world have distinguished the Divine into three, and received a separate idea concerning each, and have not made that idea one, and concentrated it in the Lord, cannot be received: for there is given in heaven a communication of all thoughts; on which account, if one should come thither who thinks three and says one, he would be Immediately discovered and THE LORD IS THE GOD OF HEAVEN. 1 1 reject.id. But it is to be known, that all those who liave not s< parated truth from good, or faitli from love, in the other life, when instructed, receive the [leavenly idea concerning the Lord, that fie istlie God of the universe ; bttt It 18 otherwise with those who liave separated faith from life, that is, who liave not lived according to the precepts of true fmth. 3. Those witliiu the church who have denied the Lord, and acknouledged only the Father, and have con- firmed tJiemsclves in such faith, are out of heaven ; and because there is not given with tliem any influx from heaven, where the Lord alone is adored, tliev are bv degrees deprived of the facultv of thinking whkt is true concermng any subject whatever : and at length thev become either as dumb, or they speak foolishlv ; and in going they miss their way, and their arms liaugdoTn and dangle as if destitute of strength in the joints. But tJioae who Lave denied the Divine of the Ix>rd,and have acknowledged only His human, as the Soc-inians. are .kewise out of heaven ; and they are carried forwards a little towards the right, and sent down into tlie drep and are thus entirely soi)arated from the rest tliat come from the Christian world. But those who sav that they believe iu an invisible Divine, which thev call the Fm' of the universe, from which all things existed, and rejctt taith concerning the Lord, have found by experience that they l«lieve in no God. because an invisible Divine IS to them as nature in its rirst principles ; which is not an object of faith and love, Ijecause not an object of thought. These are sent away among those who are called naturalists. It is otherwise with those who are born out of the church, who are caUed gentiles, concern- ing whom in what follows. 4. All infants, of whom is a third part of heaven, are initiated into the acknowledgment and faith that the X^rd is their FatlM;r,and afterwards that He is the Lord * The Latin term &tt Being, TV. 12 HEAVEN AND HELL. of all, thus the God of heaven and eartli. That infants grow up in the heavens, and are perfected by knowl- edges, even to angelic intelligence and wisdom, will be seen in what follows 5. That the Lord is the God of heaven, those who are of the church cannot doubt ; for He Hin-self taujrht that all thinffs of the Father are His (Matt. xi. 27 ; John xvi. 15 ; xvii. 2) ; and that He has all power in heaven and in earth (Matt, xxviii. 18). He says in heaven and in earth, since He who rules heaven rules the earth also, for one depends on the other. To rule heaven and earth, is for man to receive from Him all the good which is of love, and all the truth which is of faith, thus all intelli- gence and wisdom, and so all happiness ; in fine, eternal life. This also the Lord taught by saying, lie that bclieveth in the Son hath eternal life ; but he that believeth not the Son, shall not see life (John iii. 36). In another place, / am the Resurrection and the Life; he that believeth in Me, thourjh he die, yet shall he live ; and every one that liveth and believeth in Me, shall never die (John xi. 24, 25). And in another place, / am the Way, the Truth, and the Life (John xiv. G). 6. There were .'iome spirits, who, while they lived in the world, professed the Father, and had no other idea concerning the Lord than as concerning another man, and hence they did not believe Him to be the God of heaven; wherefore they were permitted to wander about, and to inquire wherever they would, wiiether there be any other heaven than that of the Lord : they inquired for several days, and nowhere found any. Those w ere among such as placed the happiness of heav- en in glory and in dominion ; and because they could not obtain what they desired, and it was told them that iieaven does not consist in such things, they were indig- imnt, and wished to have a heaven in which they coxM domineer over others, and be eminent in glory, as in the World. THE DIVINE OF THE LORD MAKES HEAVEN. M TUE DIVINE OF THE LORD MAKES HEAVEN. 7. The angels, taken together, are called heaven, because they constitute it ; but still it is the Divine pro- ceeding from the Lord, which flows in with the aii-eb and IS received by them, which makes heaven in general and in particular. The Divine proceeding from the Lord is the good of love and the truth of fakli ; as far therefore, as they receive good and truth from the Lord,' so far they are angels, and so far they are heaven. 8. Every one in the iieaveus knows and believes yea perceives, that ho wills and does nothing of good fr.m himself, and that he thinks and believes nothing of truth from himself, b.it from the Divine, thus frcnn The Lord; and that the good and truth whicli are from himself are not good and truth, because there is not in them life from the Divine. The angels of the inmost heaven also clearly perceive and feel the influx, and as far as they receive, so far they seem to themselves to bo in heaven, because so far in love and faith, and so far in the light of intelligence and wisdom, and in heaveulv ]oy thence. Since all these things proceed from the Divine of the Lord, and in them is heaven to the aiK-els, It IS manifest that the Divine of the Lord makes hea'ven and not the angels from anything of their own. From this It is tiiat heaven in the Word is called tlie habiration of the Lord, and His throne, and that those who are there are said to be in the Lord. But how the Divine proceeds from the Lord, and fills heaven, will be told in what follows. 9. The angels from their wisdom proceed still fur- ther ; they say not only that all good and truth are from the Lord, but also all of life. They confirm it bv this, that nothing can exist from itself, but from what is i>rior to Itself ; thus that all things exist from a First, wiiich 14 HEAVEN AND HELL. thpy call the very Esse^ of the life of all ; and that in like mauner they subsist, since to subsist is perpetually to exist ; and that which is not continually held in con- nection with the First by intermediates, is forthwith dis- solved and entirely dissipated. They say, moreover, that there is only one fountain of life, and that the life of man is a stream thence ; and that if this does not continually subsist from its fountain, it immediately ceases to flow. Further they say that from that one only fountain, which is the Lord, there proceeds nothing' else than divine good and divine truth, and that these affect every one according to reception : that those who re- ceive them in faith and life have heaven in them; hut that those who reject or suffocate them, turn them into hell ; for they turn good into evil, and the true into the false, thus life into death. That all of life is from the Lord, they also confirm by this, that all things in the universe have reference to good and truth; the life of the will of man, which is the life of his love, to good, and the life of the understanding of man, which is rfie life of his faith, to truth : therefore, since all good and truth come from above, it follows that all of life also comes thence. Because the angels believe thus, they re- fuse all thanks on account of the good which they do, and are indignant and recede, if any one attributes good to them. They wonder that any one should believe that he is wise from himself, and that he does good from himself. To do gooti for the sake of one's self, they do not call g Kiuguoms, one of which is called the Celestial Kingdom, the other the Spiritual Kingdom. 22. The angels who constitute the celestial king- dom, because they receive the Divine of the Lord more interiorly, are called interior, and also superior angels ; and hence also the heavens which they constitute are called interior and superior heavens. That they are called superior and inferior, is because interiors and exteriors are so called. 23. The love in which those are who are in the celestial kingdom is called celestial love ; and the love in which those are who are in the spiritual kingdom is called spiritual love. Celestial love is love to the Lord, and spiritual love is charity towards the neighbor. And because all good is of love, for wiiat any one loves is to him good, therefore also the good of one kingdom is called celestial, and the good of the other spirituaL From this it is manifest in what those two kingdoms are distinguished ; namely, that they are distinguished as the TWO KINGDOMS IN HEAVEN. 21 good of love to the Lord, and the good of charity to- wards the neighbor ; and because the former good is more interior good, and the former love is more interior love, therefore the celestial angels are more interior anerels, and are called superior. 24. The celestial kingdom is also called the priestly kingdom of the Lord, and in the Word llis habitation ; and the spiritual kingdom is called llis regal kingdom, and in the Word His throne. From the celestial Divine also the Lord in the world was called Jesus, and from the spiritual Divine, Christ. 25. The angels in the celestial kingdom of th© Lord very much excel in wisdom an«l glorv the angels who are in the spiritual kingdom, because tliey receive the Divine of the Lord more interiorly ; for they are in love to llim, and thus nearer and more closely conjoined to Him. That those angels are such, is because tliey have received and do receive divine truths immediately in the life, and not, as the spiritual, in previous memory and thought. Thus they iiave them inscribed on their hearts, and perceive them, and Jis it were see them ia themselves ; nor do they ever reason about them, wliether it be so or not so. They are such as are de- 8cril)ed in Jeremiah : / will put my law in their mind, and write it in their heart ; they shall no more teach every man his friend and every man his brother, saying, Know ye Jehovah: they shall all know me, from the least of them to the greatest of them (xxxi. 33, 34). And they ar© called in Isaiah, the thought of Jehovah (liv. 13). That those who are taught by Jehovah are those who are taught by the Lord, the Lord Himself teachea in Johu (vi. 45.46). 26. It was said that those have wisdom and glory above the rest, because they have received and do receive divine truths immediately in the life ; for as soon as they hear them, they also will and do them ; neither do they lay them up in the memory, and then 22 HEAVEN AND HELL. THERE ARE THREE HEAVENS. 28 think whether it be so. Those who are such, know instantly by influx from the Lord whether the truth which they hear bo truth : for the Lord flows in im- mediately into man's willing, and mediately throu«rh his Avilling into his thinking ; or what is the same, the Lord flows in immediately into good, and mediately through good into truth : for that is called good which is of the will, and thence of work ; but that is called truth which is of memory and tlience of thought. Also, all truth is turned into good and implanted in love, as soon as it enters the will ; but so long as truth is in memory and thence in thou<,'ht, it does not become good, nor dots it live, neither is it appropriated to man ; since man is man from the will and thence from the under- standing, and not from the understanding separate from the will 27. Because there is such a distinction between the anirels of the celestial kingdom and the angels of the spiritual kinguoni, they are not together, nor do they have intercourse with each other; there is given commu- nication only by intermediate angelic societies, whi<-h are called celestial-spiritual; through these the celestial kingdom flows into the spiritual. Hence it is that although heaven is divided into two kingdoms, still it makes one. The Lord always provides such intermedi- ate angels, through whom is communication and con- junction. 28. Because much is said in what follows concern- ing the angels of the one and the other kingdom, the particulars are here omitted. THERE ARE THREE HEAVENS. 29. There are three heavens, and these most distinct from each other; the inmost or third, the middle or second, and the lowest or first. They follow in succes- sion, and subsist together, as the highest of man, wliich is the head, his middle, which is the body, and the low- est, which is the feet ; and as the highest part of a house, its middle, and its lowest. In such order also is the Divine which proceeds and descends from the Lord : thence, from the necessity of order, heaven is threefold. 30. The interiors of man, which are of his mind [meus] and mind [anm»^s•^], are also in similar order; he has an inmost, a middle, and a lowest : for into man wlien he was created, all things of divine order were brought togetiier, so that he was made divine order in form? and thence a heaven in its least eflfigy. Therefore also man communicates with the heavens as to his in- teriors, and like^^ise comes among the angels after death ; among the angels of the inmost heaven, of the middle, or of the lowest, according to his recei)tion of divine good and truth from the Lord, while he lived in the world. 31. The Divine which flows in from the Lord and is received in the inmost or third heaven, is called celes- tial, and hence the angels who are there are called celes- tial'angels. The Divine wliich flows in from the Lor8e with whom the second, or only the first, is open, are in the middle or in tiie lowest heaven. The interiors are opened by the reception of divine good and divine truth. Those who are affected with divine truths, and admit them immediately into life, thus into the will and thence into act, are in the inmost or third heaven, and there according to the reception of good from the affectitm of truth: but those who do not admit them immediately into the will, but into the memory and thence into the understanding, and from that will and do them, are in the middle or second heaven : but those who live morally and believe in the Divine, and are not BO solicitous to be instructed, are in the lowest or first heaven. Hence it may be evident that the states of the - interiors make heaven, and that heaven is within every one, and not without him: which also the Lord teaches THERE ARE THREE HEAVENS. 25 in saying. The kingdom of God cometh not with observa- tion ; neither shall they say, lo here, or lo there ; for io, the kinf/dom of God is within you (Luke xvii 20, 21). 34. All perfection also increases towards the interi- ors, and decreases towards the exteriors ; since interior thiiigs are nearer the Divine, and in themselves purer; but exterior things are more remote from the Divine, and in themselves grosser. Angelic perfection consists in intelligence, in wisdom, in love, and in every good, and thence in happiness, but not in happiness without these ; for happiness without these is external and not internal. Because the interiors with angels of the inmost heaven are open in the third degree, therefore their per- fection immensely surpasses the perfection of angels in the middle heaven, whose interiors are open in the sec- ond dpgree. In like manner the perfection of angels of the middle hea- en surpasses the perfection of angek of the lowest heaven. 35. Because there is such a distinction, an angel of one heaven cannot enter to the angels of aiiother heav- en ; or, no one can ascend from an inferior lieaven ; nor can any one descend from a superior heaven. Whoever ascends from an inferior heaven, is seized with anxiety even to pain, nor can he see those who-are there, still less speak with them ; and whoever descenils from a superior heaven, is deprived of his wisdom, falters in his voice, and despairs. There were some from the lt)west heaven, who had not yet l>eeu instructed that heaven consists in the interiors of the angels, believing that tliev should come into superior heavenly happiness, should they only ci»me into the heaven where those angels are. It was al.so permitted that they should enter to them : but when they were tliere, they saw no one, howsoever they searched, although there was a great multitude; for the interiors of the strangers were not opened to such a degree aa the interiors of the angels who were there; hence neither their sight. And a little after they were 26 HEAVEN AND HELL. seized with anguish of heart, iusomuch that they scarcely kuew whether they were in life or not. Wherefore tliey hastily betook themselves thence to the heaven whence they were, rejoicing that they were come among their own, and promising that they would no more covet things higher than such as were in agreement with their life. I have also seen some let down from a superior heaven, and deprived of their wisdom, so that they did not know what their own heaven was. The case ia otherwise when the Lord elevates any from an interior heaven into a superior one, that they may see the glory there, which is often done ; then they are first prejjared, and encompassed by intermediate angels, by whom ia communication. From these things it is manifest, that those three heavens are most distinct from each other. 36. Those, however, who are in the same heaven can bo consociated with any who are there; yet the delights of consociation are according to the atiinities of good in which they are: but of these things iu the following articles. 37. Yet, though the heavens are so distinct, that the angels of one heaven cannot associate with the angels of another heaven, still the Lord conjoins all the heavens by immediate and mediate influx ; by immediate influx from Himself ipto all the heavens, and by mediate influx from one heaven into another. Thus He causes the three heavens to be one. and all to be in connection from the first to the hist, so that not anything is given uncon- nected. What is not connected by intermediates with the First, does not subsist, but is dissipated and becomes nothing. 38. He who does not know how it is with divine order as to degrees, cannot comprehend how the heavens are distinct, nor even what the internal and the ext'^rnal man are. Most people in the world have no other notion concerning interiors and exteriors, or concerning superi- ors and inferiors, than as of something continuous, or of THERE ARE THREE HEAVENS. 27 what coheres by continuity from purer to grosser ; and vet interiors and exteriors are not contmuous with each other but discrete. • There are degrees of two kinds ; there'are continuous degrees and degrees not continuous Continuous degrees are as the degrees of the c exTea.W Lht from flame even to its obscurity ; or as the degrees of the decrease of sight, from those things which are in li.ht to those which are in shade : or as the degrees of the purity of the atmosphere, from the lowest part of t to the highest: distances determine these degrees On he other hand, .legrees not continuous, but discrete are ds- criminated as prior and posterior, a. ^a"«« f"'^,^ ;^^' as what produces and what is produced. He who ex- Tminea will see. that in all and each of the things in the universal world, whatever they are. there are suc'^i degrees of production and composition ; namely, that ?rom one is Liother, and from the other a third, and so on He who does not procure to h.mself a perception of these degrees, cannot possibly know the distinctions of the heavens and the distinctions of the interior and e^- tLic^^r Sties of man ; nor the distinction between the sp itual worl.1 and the natural world ; nor thedisnu. tion between the spirit of man and his body. Hence he cannot understand what and whence ^<^^^'^''''^';;^^;^ representations are, nor what influx is. Sensual men do bot comprehend these distinctions, for they make incre- ments and decrements even according to f^^J^ continuous; hence they cannot conceive of ^^^J^^^^l'^ itual otherwise than as a purer natural For t^.s rea mi they s-.and without, and at a distance from intelligence. 39 Lastlv, it is permitted to relate a certain arca- num concerning the angels of the three heavens which hLnot before'come into the mind of any -e because he has not understood degrees ; namely, that w.th ev e y angel and likewise with every man, there is an nimos or supreme degree, or an inmost and supreme someth ng into which the Divine of the Lord hrst or proximately 28 HEAVEN AND HELL. flows, and from which it disposes the 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 angel and to man, and His veriest dwelling-place with them. By this inmost or supreme, man is man, and is distinguished from brute animals ; for these have it not. Hence it is that man, otherwise than animals, can as to all the interiors which are of his mind [mens] and mind [animus] be elevated by the Lord to Himself, can believe in Him, be affected with love to Him, and thus see Him ; and that he can receive intelligence and wisdom, and speak from reason : hence also it is that he lives to eternity. But what is disposed and ])rovided by the Lord in that inmost, does not flow in manifestly into the perception of any angel, because it is above his thought, and exceeds his wisdom. 40. These are the generals concerning the three heavens ; and in what follows we shall speak of each heaven specifically. THE HEAVENS CONSIST OP INNUMERABLE SOCIETIES. 41. The angels of each heaven are not in one place together, but distinguished into societies greater and smaller, according to the differences of the good of love and faith in which they are ; those who are in similar gtM^d form one society. Goods in the heavens are in .infinite variety, and every angel is as his own good. 42. The angelic societies in the heavens are also distant from each other, according as their goods dif- fer generically and specifically : for distances in the spiritual world are from no other origin than from the difference of the state of the interiors, thence in the heavens from the difference of the states of love ; those are widely distant who differ much, and those little THE HEAVENS CONSIST OF SOCIETIES. 29 distant who differ little. Similarity causes them to be together. 43. All in one society are likewise distinct from each other : those who are more perfect, that is, who excel in good, thus in love, wisdom, and intelligence, are in the middle ; those who excel less are round about, at a distance according to degrees, on the perfection is diminished. The case with this is as with ligiit decreas- ing from the centre to the circumferences. Those who are in the middle also are in the greatest light ; those who are towards the circumferences, in less and less. 44. Like ones are borne as if of themselves to like ones; for they are with their like as with their own, and as at home ; but with others as with strangers, and as abroad. When they are with their like, they are also in their freedom, and thence in every delight of life. 45. Hence it is manifest that good consociates all in the heavens, and that they are distinguished accord- ing to its quality. Bat still it is not the angels who thus cousociate themselves, but the Lord, from whom is their good. He leads them, conjoins them, distinguisliea them, and holds them in freedom, as far as they are in good ; thus every one in the life of his love, of his faith, of his intelligence and wisdom, and thence in happiness. 46. All who are in similar good also know cacli other, just as men in the world know their kindred, their relations, and their friends, although they have never before seen the;n : the reason is, because in the other life there are no other kindreds, relationships, and friend- ships, than s|»iriiual ones, thus those which are of love and faith. This it has been sometimes given me to see, when I have l)cen in the spirit, and thus withdrawn from the body, and so in company with angels : then some of them 1 have seen as if known from infancy, but others as if not known at all. Those who seemed iw if known from iiifancy, were those who were in a similar 30 HEAVEN AND HELL. State with the state of my spirit; but those who were not known were in a dissimihir state. 47. All who form one angelic society are of a face that IS ahke in general, but not alike in particular. How likenesses m general are consistent with variations in particular, may be in some measure comprehended from such things in the world. It is kuowu that every race of people have some common resemblance in their faces and eyes, by which they are known and distinguished from another race ; and still more one family from another. This is much more perfectly so in the heavens because there all the interior affections appear and shine forth from the face, for the face there is their external and representative form; to have another face than that of one's own affections is not given in heaven. It has also been shown how a general likeness IS varied particularly in the individuals who are in one society. There was a face as of an angel which appeared to me, and this was varied according to the affections of good and truth, such as are with those who are in one society. Those variations continued a long time ; and I observed that still the same face in general remained as a plane, and that the rest were only deriva- tions and proi)agations tiiereof. So just by this face were shown the affections of the whole society by means of which the faces of those who were there '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. From this also it comes to pass, that an angel who excels in wisdom, sees the quality of another instantly from his face. No one there is able to conceal his interiors by his countenance, and to feicrn nor in any way to lie and deceive by cunning and hypocrisy. It sometimes happens that hypocrites insinuate them- selves into societies, who have learned to conceal their interiors, and to compose tlieir exteriors so as to appear THE HEAVEN^S CONSIST OF SOCIETIES. 31 in the form of the good in which those in the society are, and thus to feign themselves angels of ligiit. But the.se cannot stay there long, for they begin to be in- wardly troubled, to be tortured, to grow livid in the face, and as it were to become lifeless ; they .suffer tluis from the contrariety of the life flowing in and operating: wherefore thev quickly cast themselves down into the hell where are their like ; nor do they desire any more to ascend. These are they who are meant by him who was found among the invited guests, not having on a wedding garment, and was cast into outer darkness (Matt. xxii. 1 1, and following verses). 49, All the societies of heaven communicate with each other ; not by open intercourse, for few go out of their own .society into another, since to go out of their society is like going out from themselves or from their life, and passing into another which is not so agreeable ; but they all communicate by an extension of the sphere which proceeds from the life of every one. The sphere of life is the sphere of affections which are of love and faith. This extends itself far and wide into the societies round about, and so much farther and wider, as the affections are more interior and more perfect. Accord- ing to that extension the angels have intelligence and wisdom. Those who are in the inmost heaven, and in the midst of it, have an extension into the whole heaven ; hence there is a communication of sfll tilings of heaven with every one, and of every one with all. But this ex- tension will be treated of more fully below, when treat- ing of the heavenly form according to which angelic societies are disposed, and also when treating of the wisdom and intelligence of the angels ; for all extension of the affections and thoughts goes according to that form. 60. It was said above, that in the heavens there are societies greater and less ; the greater consist of myriads, the less of some thousands, and the least of some hun- ..t./.M^^-..,..,j,.,,Bj||B;j|int..h..-;^^.;„M*... i^..~v.»^^..v-,^ «. -.^.«....-^-„..>.....^^.^^--..^ 32 HExlVEN- AXD HELL. dreds of au^els. There are also some who live solitary, a.^ it wero house by house, and family by family: these, although thev live so dispersed, still arearraii;^d iu like mauner as those who are in societies ; that is, the wiser of them are in the midst, and the more simple iu the boundaries. These are more nearly under the divine auspices of the Lord, and are the best of the angels. EVERY SOCIETY IB A HEAVEN m LESS FORM, A^^TD EVERY ANGEL IN LEAST FORM. 51. That every society is a heaven in less form, and every an6 seen stated above (n. 43) : and it may also be seen from this, that the Lord leads all who are in the whole heaven, as if they were one angel ; iu like manner those who are in each society. Hence aa entire angelic society some- times appears as one, in the form of an angel ; which also it has been granted t(» ine by the Lord to see. When also the Lord appears ia the midst of the angels. He does m»t then appear enco npassed by several, Imt as one [angel] in angelic for;n. Thence it is that the Lord in the Word is called an angrd ; and also that an entire so- ciety is so called. Micliud, Gabriel, and Raphael are only angelic societies, which are so named from their function. 53. As an entire society is a heaven in less form, so likewise an angel is a heaven in least form: for heaven is not without an angel, but within him ; for his interiors, which are of his mind, are disposed into the form of heaven, thus for the reception of all things of heaven which are without him. He also receives those thinirs according to the quality of the good which is in liim from the Lord : hence an angel is also a lieaven. 54. Bv no means can it be said that heaven is -with- out any one, but within him ; for every angel receives the heaven which is without him, according to the heaven which is within him. Hence it is manifest how much he is deceived, who believes that to come into heaven is only to be elevated among the angels, whatsoever he may be as to his interior life ; thus that heaven is given to every one from immediate mercy; when yet, unless heaven be within any one, nothing of the heaven which is without him flows in and is received. There are many 84 HEAVEN AND HELL. EVERY SOCIETY IS A HEAVEN IX LESS FORM. 35 spirits who are in such an opinion ; and therefore also on account of their faith they have been taken up into heaven : but when they were there, because their interior life was contrary to the life in which the angels were, they began to he blinded as to their intellects, so that they became like idiots, and to be tortured as to their wills, so that they behaved like madmen. In a word, those who live w'lckedly and come into heaven, gasp there for breath, and writhe about comparatively like fishes out of the water in the atmosphere, and like ani- m vis in the receiver of an air-pump, in ether, the air being exhausted. Hence it may be evident that heaven is within, and not without any one. 65. Because all receive the heave^i which is without them 'according to the heaven which is within thera, 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 ap- pears there according to the quality of the good in which the society is, thus not in the same manner in one society as in another ; not that the dissimilitude is in the Lord, but in those who see Him from and according to their own good. They are also affected at the hight of Him according to the quality of their love : those who love Him inmostly are inmostly affected; those who love Him less are less affected ; the evil who are out of heaven are tortured at His presence. When the Lord appears in any society, He appears there as an angel ; but He is distinguished from other angels by the Divine which shines through. 56. Heaven also is wherever the Lord is acknowl- edged' believed, and loved. The variety of the worship of '^Him, from the variety of good in one society and another, does not bring harm, but it brings advantage ; for from this is the perfection of heaven. That from this is the perfection of heaven can hardly be explained go as to be comprehended, unless the terms commonly used in the learned world be called in aid, and it be shown by them liow one thing which is perfect is formed of various things. Every whole exists from various things; for a whole which is not from various things, is not anything ; it ha.s not a form, and therefore not any quality. But when a whole exists from various things, and the various things are in a perfect form, in which each one joins itself to another in friendly agree- ment in a series, then it has a perfect quality Heaven also is a one from various things, arranged into a most per- fect form ; for the heavenly form is the most perfect of all forms. That all perfection is thence, is manifest from all beauty, pleasantness, and agreeableness, which affect as well the senses as the mind [animus]: for these exist and flow from no other source, than from the agreement and harmony of several concordant and harmonious things, whether thev coexist in order, or follow each other in order ; and not from one without more. Hence it is said, that variety delights, and it is known that the delight is according as is the variety. From these things it may be seen, as in a mirror, how perfection exists from variety, even in heaven ; for from the things which exist in the natural world, may be seen as in a mirror the things which are in the spiritual world. 57. Of the church the like may be said as of heaven, foi" the church is the Lord's heaven upon earth. 'J here are also many churches, and yet each one is called a church, and also is a church, so far as the good of love and faith reigns therein. Here also the Lord makes a one out of various things, thus out of many churches one church. The like again may be said of a man of the church in particular, as of the church in general ; name- ly, that the church is within man, and not without him, and that every man in whom the Lord is present in the good of love and faith, is a church. The like also may be said of a man in whom the church is, as of an angel in whom heaven is, that he Ia a church in least form, as 36 HEAVEN AND HELL. THE WHOLE HEAVEN RESEMBLES ONE MAN. 37 an angel is a heaven in 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; and therefore he who has good from the Lord, is a man-angel. It is permitted to relate what man has in common with an angel, and what he has more than the angels. Man has in common with an angel, that his interiors are equally formed to the imacre of heaven, and also that he becomes an image of heaven as far as he is in the good of love and of faith. Man has more than the angels, that his exteriors are formed to the image of the world ; and that so far as he is in good, the world with him is subordinate to heaven and serves it, and that then the Lord is present with him in both as in His heaven ; for He is m His divine order everywhere, inasmuch as God is order. 68. Lastlv, i't is to be related, that he who has heaven in himself, not only has heaven in his greatest or general things, but also in liis least or particular things : and that the least things there in an image resemble tlie greatest. This comes from the fact, that every one is his own love, and is such as his reigning love is : that which reigns flows into all the particulars, and disposes them, and everywhere induces a likeness of itself. In the heavens love to the Lord is the reigniug love, be- cause the Lord there is loved above all things : hence the Lord is there the all in all; He flows into all and every one, disposes them, and puts on them a likeness of Himself, and causes heaven to be where He is. Hence an angel is a heaven in the least form, a society in a greater and all the societies taken together in the greatest. That the Divine of the Lord makes heaven, and that it is the all in all, may be seen above (n. 7 to 12). THE UNIVERSAL HEAVEN, IN ONE COMPLEX. RESEMBLES ONE MAN. 59, That heaven in the whole complex resembles one man, is an arcanum not yet known in the world ; but in the heavens it is very well known. To know tliat, and the specific and particular things concerning it, is the chief of the intelligence of the angels there : ou that also depend many more things, which, without that as their common principle, would not enter distinctly and clearly into the ideas of their mind. Because they know that all the heavens, together with their societies, resemble one man, therefore also they call heaven the Greatest and THE Divine Man; Divine from this, that the Divine of tiie Lord makes heaven (see above, n. 7 to 12). 60. That heavenly and spiritual things are arranged and conjoined into that form and into that image, those cannot perceive who have not a just idea concerning spiritual and heavenly things: they think that the earthly and material things, which compose the ultimate of mail, make him, and that without these man is nut man. But let them know that man is not man from tlu)se things, but from this, that he can understand truth and will good: these are the spiritual and heavenly things which make man. Man also knows that every one is a man such as he is as to the understanding and the will ; and he may also know that his earthly hotly is formcil to serve them in the world, and to perform uses conformably to them in the ultimate sphere of nature. Therefore also tlie body acts not of itself, but is actuated altogether in obedience to the dictates of the understanding and the will, insomuch that wnatever man thinks, he speaks with the tongue and mouth, and whatever he wills, he does with the body and members; BO that it is the understanding and will that do, and the body does notiiing of itself. Hence it is manifest, that 38 HEAVEIT AND HELL. THE WHOLE HEAVEN RESEMBLES ONE MAN. 39 the things of the understanding and will make man ; and that they are in a like form, because they act into the most minute particulars of the body, as an internal into an external : man therefore from them is called an internal and spiritual man. Such a man, in the greatest and most perfect form, is heaven. 61. Such is the idea of the angels concerning man : so they never attend to those things which man does with the body, but to the will from which the body does them: this they call the man himself, and the under- standing, so far as it acts in unity with the will. ^ 62 The angels indeed do not see heaven in the whole complex in such a form, for the whole heaven does not fall into the view of any angel ; but they some- times 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 as to the whole, which is heaven. For in the most perfect form the wholes are as the parts, and the parts as the wholes; the distinction is only as between similar things greater and less. Hence they say, that the whole heaven is such in the sight of the Lord, because the Divine from the inmost and supreme sees all things. _ 63. Because heaven is such, therefore also it is ruled by the Lord as one man, and thence as a one: for it is known that, although man consists of an innumer- able variety of things, as well in the whole as in part, — in the whole, of members, organs, and viscera, in part, of series of fibres, nerves, and blood-vessels, — tJiua of mem- bers within members, and of parts within parts, yet still man, when he acts, acts as one. Such also is heaven under the auspices and guidance of the Lord. 64. That so many various things in man act as one, is because there is not anything there which does not do something for the common weal, and perform use. The whole performs use to its parts, and the parts perform iise to the whole, for the Nvhole is from the parts, and the parts constitute the whole : thus they provide for each other, they have respect to each other, and are conjoined in such a form, that all and each have reference to the whole aud its good. Hence it is that they act as one. Similar are the consociations in the heavens ; they are conjoined there according to uses in a similar form. Therefore those who do not perform use to the whole, are cast out of heaven, because they are things hetero- geneous. 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 sake of the com- mon good, but for the sake of self. The latter are those who love themselves above all things; but the former are those who love the Lord above all things. Hence it is that those who are in heaven act as one, and this not from themselves, but from the Lord ; for they regard Him as the only One from whom [all things are], and His kingdom as the whole, which is to be provided for. This is meant by the words of the Lord, Seek ye first the king- dom of God, and fit's righteousness, and all things shall be added unto yon (Matt. vi. 33). To seek His righteous- ness, is [to seek] His good. They who are in the world love the good of their country more than tlieir own, and the good of their neighbor as their own, are those who i,n the other life love aud seek the kingdom of the Lord, for there the kingdom of the Lord is in the place of their country : aud they who love to do good to others, not for the sake of themselves, but for the sake of good, love the neighbor ; for there good is the neighbor. All those who are such, are in the Greatest Man, that is, heaven. 65. Because the whole heaven resembles one man, and also is a divine spiritual man in the greatest form, even in figure, therefore heaven is distinguished into members and parts, as man is, and they are also named in like manuer. The angels even know in what mem- ber one society is, and in what another is ; and they say that this society is in the member or some province of MiMi rtraittiii t amitwiJi'triiliiiffiiiM wiJiiMill^^ 40 HEAVEN- AND HELL. the head, that in the member or some proviuce of the breast, that in the member or some province of the loins, and so on. In general, the supreme or third heaven forms the head as far as the neck ; the middle or sf'cond heaven forms the breast as far as the loius and knees; the lowest or tirst heaven forms the feet as far as the soles, and also the arms as far as the fingers ; for the arms and hands are lowest parts, or ultimates of man, although at the sides. Hence again it is manifest why there are three heavens. 66. The spirits who are below heaven wonder very much when they hear and see that heaven is below as well as above : for they are in a similar faith and opinion with men in the world, that Iieaven is nowhere else than above ; for they do not know that the situation of the heavens is as the situation of the members, organs, and viscera in man, of which some are above and some below ; and that it is as the situation of the parts in each mem- ber, organ, and viscus, of wliich some are within and some witiiout. Hence they confuse themselves concern- ing heaven. 67. These things have been stated about heaven as the Greatest Man, because without this previous knowl- edge, the things which follow cuncerning heaven cannot be at all coniprehended ; nor can any distinct idea be had about the form of heaven, about the conjunction of the Lord with heaven, about the conjunction of heaven with man, nor about the influx of the spiritual world into the natural ; and not any at all about correspondence : yet these subjects are to be treated of in order in what now follows; wherefore to give light upon them, this has been premised. EVERY SOCIETY IN THE HEAVENa RE3EMBLES ONE MAN. 68. That every society of heaven resembles one man, and also is in the likeness of man, has been several Ubmmiti^SM EVERY SOCIETY RESEMBLES ONE MAN. 41 times given me to see. There was a society into which several insinuated themselves, who knew how to feign themselves angels of light; they were hypo- crites. When these were separated from the angels, I saw that the entire society at first appeared as an obscure one, then by degrees in a Imman form, also obscurely, and at length in the light as a man. Those who were in the man and composed him, were those who were in the good of that society ; the rest who were not in that man and did not compose him, were hypocrites ; tiie latter were rejected, the former retained; thus separation was made. Hypocrites are those who speak well, and also do well, but regard them- selves in everything. They speak like angels of the Lord, of heaveij, of love, of heavenly life ; and also do well, that they may appear to be as they speak ; but they think otherwise; they believe nothing, nor do they will good to any but themselves. That they do good, is for the sake of themselves ; if for others, it is that they may be seen, and thus also for the sake of themselves. 69. Tliat an entire angelic society, when the Lord makes Himself present, appears as one in a human form, has also been given me to see. There ai)peared on high, towards the east, as it were a cloud from white growing ruddv, with little stars round about, which was descending ; as it descended it became by degrees more lucid, and at length was seen in a perfectly human form. The little stars round about the cloud were angels, who thus appeared by light from the Lord. 70, It is to be known that, although all who are in one society of lieaven when together appear as one in the likeness of a man, still not any one society is such a man as another : they are distinguished one from another, as human faces from one stock; and from a similar cause, of which above (u. 47), namely, tliat tliey are varied ac- cording to the varieties of good in which they are, and which forms them. The societies which are in the inmost 42 HEAVEN AND HELL. I or supreme heaven, and there in the midst, appear in the most perfect and beautiful human form. 71, It is worthy to be mentioned, that the more there are in one society of heaven, and the more they act as one, the more perfect is its human form ; for variety dis- posed into a heavenly form makes perfection, as was shown before (n. 56) ; and variety is given where there ire many. Every society of heaven also increases in number daily, and as it increases it becomes more per- fect ; thus not only the society is p?rfected, but also heaven in general, because societies constitute heaven. Since heaven is perfected by increasing numbers, it is manifest how much those are deceived, who believe that heaven may be closed from fulness ; when yet the con- trary is the case, that it is never closed, and that a greater and greater fulness perfects it. On this account the angels desire nothing more than that new angelic guests may come to them. 72. That every society is in the image of a man, when it appears together as one, is because the whole heaven has that image, as may be seen shown above ; and in the most perfect form, such as the form of heaven is, there is a likeness of the parts with the whole, and of the less things with the greatest. The less things and the parts of heaven are the societies of which* it con- sists ; and that these also are heavens in a less form, may be seen above (n. 51 to 58). That there is such a per- petual likeness, is l)ecause in the heavens the goods of all are from one love, thus from one origin. The one love, from which is the origin of all the goods there, is love to the Lord from the Lord. Thence it is that the whole heaven is a likeness of Him in general, every society in a less general sense, and every angel in particular. See also what was said above on this subject (a. 58). EVERY ANGEL IN PERFECT HUMAN FORM. 43 HENCE EVERY ANGEL IS IN A PERFECT HITMAN FORM. 73. In the two preceding articles it was shown that heaven in the whole complex resembles one man ; and in like manner every society in heaven : from the se- quence of the causes which were thus adduced, it follows that every angel equally resembles a man. As heaven is a man in greatest form, and a society of heaven in less form, 80 is an angel in least form ; for in the most per- fect form, such as the form of heaven is, there is a like- ness of the whole in a part, and of a part in the whole. The cause that it is so is, that heaven is a communion ; for it communicates all its own to every one, and every one receives all that is his from that communion : an angel is a receptacle, and thence a heaven in the least form ; as also was shown above in its proper article. Man also, as far as he receives heaven, is likewise so far a receptacle, is a heaven, and is an angel (sec above, n. 57). This is described thus in the Apocalypse: Ue measurecT the wall of the holy Jerusalem, a hundred and forty- four cubits, the measure of a man, which is that of an angel (xxi. 17). Jerusalem there is the church of the Lord, and in a more eminent sense heaven ; the wall is truth which defends from the assault of falses and evils; a hundred and forty-four are all truths and goods in the complex; measure'is its quality ; a man is he in whom all those things are, in general and in particular, tlms in whom heaven is ; and because an angel alsv) is a man from those things, therefore it is said, the measure of a man, which is that of an angel. This is the spiritual sense of those words. Who, without that sense, would understand that the wall of the holy Jerusalem would be the measure of a man, which is that of an angel. 74. But to proceed now to experience. That angels are human forms or men, has been seen by me a thou- 44 HEAVEN AND HELL. sand times. For I have spoken with them as man v;iih man, sometimes with one, sometimes with many in com- pany ; nor have I seen with tbeni anything differe.it from man as to form ; and I have repeatedly wondered that they were such. And lest it should be said that it was a fallacy, or a vision of fantasy, it has been j:iveu me to see them in full wakefulness, or when I was in every sense of the body, and in a state of clear percep- tion. Frequently also I have told them, that men in the Christian world are in such blind ignorance about angels and spirits, that they believe them to bo minds without form, and puro thoughts, of which they have no other idea, than as of something ethereal in which there is something vital ; and because they thus ascribe to tliem nothing of man, except a thinking principle, they believe that they do not see because they have no eyes, do not hear because they have no ears, and do not speak because they have not a mouth and tongue. To these things the angels said, that they knew that there was such a belief with many in the world, and that it reigned with the learned, and also, what they wondered at, with the priests. They also said the cause was, that the learned, who were the leaders and first broached such an idea concerning angels and spirits, thought from the sensuals of the external man concerning them; and they who think from these, and not from interior light, and from the general idea which is implanted in every one, cannot do otherwise than construct such fictions ; since the Eensuals of the external man comprehend noth- ing else than what is within nature, but not what is above it, thus nothirg whatever concerning the spiritual world. From these leaders as guides was derived the falsity of thouglit about angels, to others, who thought cot from themselves but from them ; and they who first think from others, and make those things matters of their faith, and afterwards view them with their own understanding, can scarcely recede from them ; and so WWIflrtffiMM ■IMWWBTl EVERY ANGEL IN PERFECT HUMAN FORM 45 most acquiesce in confirming them. Moreover they said that the simple in faith and heart are not in that idea of angels, but in an idea of them as of men of heaven ; be- cause they have not extinguished by erudition what was implanted in them from lieaven, nor do they comprehend anything without a form. Hence it is, that the angels in churches, whetlier carved or painted, are not represented otherwise than as men. As to what is implanted from heaven, they said, that it is the Divine flowing in with those who are in the good of faith and life. 75. From all my experience, which now is of many years, I can say and affirm, that angels as to their form are altogether men ; that they have faces, eyes, ears, breast, arms, hands, feet ; that they see and hear each other, and converse together; in a word, that nothing at all is wanting to them, which belongs to man, except that they are not clothed with a material body. 1 have seen them in their own light, which exceeds by many degrees the meridian light of the world ; and in it all things of their face were seen more distinctly and clearly than the faces of the men of the earth. It has also been given me to see an angel of the inmost heaven : he had a brighter and more resplendent face than the angels of the lower heavens ; I surveyed him, and he had a human form in all perfection. 76. But it is to be known that the angels cannot be seen by man with the eyes of his body, but with the eyes of the spirit which is in man, because that is in the spir- itual world, and all things of the body in the natural. Like sees like, because from like. Moreover, the organ of the sight of the body, which is the eye, is so gross that it does not even see the smaller things of nature, except by means of optical glasses, as is known to every one ; hence still less those things which are alnn e the sphere of nature, as are all the things whicli are in the spiritual world. But yet these thii.gs are seen by man when he is withdrawn from the sight of the body, and 46 HEAVEN AlH) HELL. HEAVEN RESEMBLES MAN". 47 the sight of his spirit opened ; which also is done in a moment, when it pleases the Lord that they should be seen ; and then man knows no otherwise than that he sees them with the eyes of the body. Thus angels were seen by Abraham, Lot, Manoah, and the prophets : thus also the Lord was seen after the resurrection by the disciples : in like manner also angels have been seen by me. Because the prophets saw thus, therefore they were called seers, and men whose eyes were open (I Sara, ix. 9 ; Num. xxiii. 3) ; and making them see thus, waa called opening their eyes, as was done to Ehsha's boy, of whom it is thus read : Elisha prayed and said, Jehovah, I pray Thee, open his eyes that he may see ; and Jehovah opened the eyes of his boy, and he saw ; and behold the mountain wasfidl of horses and chariots ofjire, round about Elisha (2 Kings, vi. 17). 77. Good spirits, with whom I have spoken also npon this subject, grieved in heart that such ignorance concerning the state of heaven and spirits and angels should be within the church : and being indignant, tliey said that I should certainly declare, that they arc not minds without form, nor ethereal spirits, but that they are men in form ; and that they see, hear, and feel, equally as those who are in the world. IT IS FROM THE DIVINE HUMAN OF THE LORD, THAT HEAVEN IN THE WHOLE AND IN EVERY PART RE- SEMBLES A MAN. 78. That it is from the Divine Human of the Lord* that heaven in the whole and in part resembles a man, follows as a conclusion from all the things which have been said and shown in the preceding articles. In the preceding articles it has been shown, I. That the Lord is the God of heaven. XL That the Divine of the Lord makes heaven. III. That heaven consists of innumerable socier ties; and that every society is a heaven in less form, and every angel in least. IV. That the universal heaven, in one complex, resembles one man. V. That every society in the heavens also resembles one man. VL That t/ience every angel is m a perfect human form. These all lead to the conclusion, that the Divine, because it makes heaven, is human in form. Tliat this is the Divine Human of the Lord, may be seen still more clearly, because in a compendium, from those things which, in the place of a corollary, have been taken and collated from the Heav- enly Arcana. That tlie Human of the Lord is Di- vine, and that it is not true, as is believed within the church, that His Human is not Divine, may also be ^een from those things collected, as well as from the Doc- trine OF THE Holy Jerusalem, at the end, where it is treated concerning the Lord. 79. That it is so, has been made evident to me from much ex])erience, of which something will now be said. , All tlie angels in the heavens never perceive the Divine under any other form than the human ; and what is wonderful, those who are in the superior heavens cannot think otherwise of the Divine. They are brought into that necessity of thinking, from the Divine itself which flows in, and also from the form of heaven, according to which their thoughts extend themselves around: fcr every thought which the angels have, has extension into heaven, and according to that extension they have in- telligence and wisdom. Hence it is that all there acknowledge the Lord, because the Divine Human is given only in Him. These things have not only been told me by the angels, but it has also been given me to perceive them, when elevated into the interior sphere of heaven. Hence it is manifest, that tlie wiser the angels are, the more clearly they perceive this ; and heuee it is, that the Lord appears to them : for the Lord appears in a divine angelic form, which is the human, to those who acknowledge and believe in a visible Divine, but not to yiillliltfiaiMilliii'iiMgiffiirMitiMiMi!^^ 48 HEAVEN" AND HELL. those who acknowledge and believe in an invisible Di- vine ; for the former can see their Divine, but the latter cannot. 80. Because the angels perceive not an invisible Divine, which they call a Divine without form, but a visible Divine in the human form, there fore it is common for them to say, that the Lord alone is Man, and that they are men from Uim, and that every one is so far a man, as lie receives Him. By receiving the Lord, they understand receiving good and truth, which are from Him, since the Lord is in His good and in His truth: this also they call wisdom and intelligence. They say that every one knows that intelligence and wisdom make man, and not the face without them. Tliat it is so, ap- pears also from the angels of the interior heavens : they, because they are in good and truth from the Lord, and thence, in wisdom and intelligence, are in the most beau- tiful and perfect human form; and the angels of the lower heavens in a less perfect and beautiful one. But it is the opposite in hell : they whoar^ there, in tiie light of heaven scarcely appear as men, but as monsters ; for they are in evil and the false, and not in good and truth, and thence are in the opposites of wisdom and intelli- gence ; on which account also their life is not called life, but spiritual death. 81. Because heaven in the whole and in part resem- bles man, from the Divine Human of the Lord, therefore the angels say that tliey are in the Lord, and some that they are in His body, by which they mean that they are in tiie good of His love; as also the Lord Himself teaches, saying, Abide in Me 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; for without Me ye can do nothing. Abide in My love ; if ye keep My com- mand mejits, ye will abide in My love (John xv. 4 to 10). 82. Because there is such perception concerning the Diviue in the heavens, therefore it is implanted iu every HE AVE :^ RESEMBLES MAN. 40 man who receives any influx from heaven, to think of God under a human shape: this the aucieuts did ; this also the moderns do, as well without as within the church; the simple see Him in thought as tlie Aucieut One iu brightness. But all those have extinguished this implanted principle, who have removed the influx from heaven by their own intelligence, and by a life of evil: they who have removed it l>y their own intelligence, would have an invisible God ; but those who liave extinguished it by a life of evil, would have no God. Neither class know that there is such a principle implanted, because it is not with them; when yet this is the very Diviue heavenly principle which primarily flows in from heaven with man, because man was born for heaven, and uo one comes into heaven without an idea of tlie Divine. 83. Hence it is, tliat one who is not in the idea of heaven, that is, in an idea of the Divine, from whom heaven is, cannot l)e elevated to the first threshohi of heaven : as soon as he comes thither, tliero is perceived resistance and strong repulsion. The cause is, that the interiors witli him, which should receive heaven, are closed, since they are not in the form of heaven ; yea, the nearer lie comes to heaven, the tigluer they are closed.. Such is the lot of those within the church who deny the Lord, and who, as the Socinians, deny His Divine. But what is the lot of those who are born out of the churcli, to whom the Lord is not known because they have not the Word, will be seen in what follows. 84. That the ancients had an idea of the Human concerning tlie Divine, is evident from the appearances of the Divine before Abraham, Lot, Joshua, Gideon, Manoah, his wife, and others ; who, tliough they saw God as a man. still adored Hi in as the God of the uni- verse, calling Him the God of heaven and earth, and Jehovah. That it was the Lord who was seen by Abra- ham, He teaches iu John (viii 56); that it was He also who was seeu by the rest, is manifest from the words of 50 HEAVEN" AND HELL. CORRESPONDENCE OF HEAVEN WITH MAN. 51 the Lord, that no one hath heard the Voice of the Father at any time, nor seen His shape (John i. 18; v. 37). 85. But that God is Man, can hardly be compre- hended by those who judge all things from the sensual things of tlie external man ; for the sensual man cannot think, otherwise of the Divine than from the world and from the things which are there ; thus not otherwise of the Divine and Spiritual Man, than as of a corporeal and natur.ll one. He concludes thence that if God were man, Ho would be in size as the universe ; and if He ruled heaven and earth, it would be done by means of many, according to the manuer of kings in the world. If it'uhould be said to him, that in heaven there is not extension of space as there is in the world, he would not at ail comprehend it ; fur he who thinks fiom nature and its light alone, never thinks otherwise than from extent, such as is before the eyes. But they are exceed ingly deceived, when they think in like manner concerning heaven ; the extent which is there is not as extent in the world. In the world extent is determinate and thence measurable, but in heaven extent is not deter- minate, and thence not measurable. But more will be seen concerning extent in heaven, in what follows, when we come to treat of space and time in tiie spiritual world. Besides, every one knows how far tlie sight of the eye extemls, namely to the sun and to the stars, which are so far distant. He who thinks more deeply knows also that the internalsiglit which is of the thought extends itself still more widely, and hence a more in- terior sight more widely still : what then is the divine sight, which is the inmost and highest of all ? Because tlioughts are of such extension, all things of hea\^en are 1 fcommuuicated with every one there ; thus all things of the Divine, which makes heaven and fills it, as was shown in the articles which precede. . 86. Those wfeo are in heaven have wondered that men should believe themselves intelligent wiio think of what is invisible, that is, incomprehensible under any form, when they think of God; and that they should call those who think otherwise not intelligent and also simple, when yet the contrary is the case. They say, if those who on this account believe themselves intelligent would explore themselves, do they not see nature for God, some tliat which is before the eyes, some that which is not heiore the eyes '? and are they not so blind tiiat they do not know wiiut God is, what au angel, what a spirit, what tlieir own soul which is to live after death, what the life of heaven with man, and other things which are of intelligence ? Wlien yet those whom they call simple, in their measure, know all these things; they have an idea of their God, that Ho is the Divine in human form ; an idea of an angel that he is a heavenly man; an idea of their own soul which is to live after death, that it is an angel; and an idea of the life of heaven with man, that it is to live according to the divine precepts : these therel*)re the angels call intelligent and adapted to heaven, but those on the contrary not intelli- gent. THERE IS A CORRESPONDENCE OF ALL THINGS OP HEAVEN WITH ALL THINGS OF MAN. 87. It is not known at the present day what cor- respondence is. That it is not known, is from several causes. The primary cause is, that man has removed himself from heaven by the love of self and the world; for he who loves himself and the world above all things, looks to no other than worldly things, because they grat- ify the external senses .and delight the genius; and not to spiritual things, I»ecause these gratify the iuternal senses and delight tiie mind. For this reason they cast these things away from them, saying that they are too 52 HEAVEN AND HET.L. high to be objects of thought. The ancients did other- wise; to them the knowledge of correspondences was the chief of all knowledges : by that also they acquired intelligence and wisdom; and those who were of the church had by it communication with heaven ; for the knowledge of correspondences is angelic knowledge. The most ancient people, who were celestial men, thought from correspondence itself, like the angels; therefore also they spoke with angels ; and therefore the Lord was often seen bv them, and instructed them. But at this day that knowledge is so entirely lost, that it is not known what correspondence is. 83. Now, because without a perception of what cor- respondence is, nothing can be known in light about the spiritual world, nor about its influx into the natural, nor even what spiritual is in resi)ect to natural ; nor can anything be known in light ahout the spirit of man, which is called the soul,'and its operation into the body ; nor about the state of man after death; therefore it must be told what correspondence is, and what is its quality : thus also the way is ]irepared ior what follows. 89. First it shall be told what correspondence is. The whole natural world corresponds to the spiritual world ; not only the natural world in general, but also iu every particular. Therefore whatever exists in the natural worhl from the spiritual, is said to be corre- spondent. It is to be known that the natural world ex- ists and subsists from the spiritual world, altogether as an effect from its efficient cause. The natural world, so called, is all that expanse which is under the sun and receives from it heat and light ; and of that world are all the things which subsist therefrom ; but the spiritual world is heaven, and of that world are all things which are iu the heavens. 90. Because 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 with him a spiritual CORRESrONDENCE OF HEAVEN WITH MAN. 53 world and a natural world. The interiors, which are of h'\A mind and refer themselves to its understanding and wdl, make his spiritual world ; but the exteriors, which are of his body and refer themselves to its senses and actions, make his natural world. Whatever therefore exists in his natural world, that is, iu his body and its senses and actions, from his spiritual world, tliat is, from his mind and its understanding and will, is called correspondent. 91. What the quality of correspondence is, may be soon iu man from his face. In the face wliieh has not b-pu taught to disseinhle. all the affections of the mind ])resent themselves to be seen in a natural form, as in tlK-ir ty])e ; hence the face is called the index of the mind : so with man's spiritual world in his natural world. In like manner those things which are of the understaud- inir present themselves iu the speech, and those things which are of the will, in the gestures of the body. Those things therefore which are done iu the i)ody, whether it 1)0 in the face, or in the speech, or in the gestures, ar© called correspondences. 92. From these things also it may be seen what the internal man is, and what the external; namely, that the internal is that which is calleil the spiritual man, and the external that which is called the natural man; and also that one is distinct from the ociier, as htaveu from the world ; as also that all things which are done and exist in the external or natural man, are done and ex>i*t troiri the internal or spiritual man. 93. These things are said of the correspondence of the internal or spiritual man with its external or n.atural ; hjt in what now follows, we are to treat of the corre- .Hpwiiden'e of the whole heaven with everything of man. 94. it has been shown that the universal heaven re- sembles one man, and tliat it is man iu image, and that therefore it is called the Greatest Man. It has also been shown that tfience the angelic societies, of which heaven 54 HEAVEN AND HELL. COBRESPONDENCE OF HEAVEN W1T.I MAN. 55 cousists, are arranged as the members, organs, and vis- cera ill man ; thus that there are some in the head, some in the i)reast, some in the arms, and some in each part of them (?ee above, n. 59 to 72). The societies, there- fore, which are in any meml>er there, correspond to the like member in man ; as those wliich are in tlie head there, correspond to the head in man ; those which are in the breast there, correspond to the breast in man ; and those which are in the arms tiiere, correspond to the arms in man ; and so with the resti From that corre- spondence man subsists; for mati does not subsist from any other source, than from heaven. 95. That heaven is distinguished into two kingdoms, of whi(di one is called the celestial kingdom, and the other the spiritual kingdom, may be seen above in its own article. The celestial kingdom in general corre- sponds to the heart, and to all things of the heart in the whole body ; and the spiritual kingdom to the lungs, and to all things of the lungs in the whole body. The heart and the lungs also make two kingdoms in man : the heart reigns there by the arteries and veins, and the lungs by the tendinous and motor fibres, both of them in every force and action. In every man, in his spiritual world, which is called his spiritual man, there are also two king- doms; one is of the will and the othei is of the under- standing; the will reigns by the affections of good, and the understanding by the affections of truth: these king- doms also correspond to the kingdoms of the heart and lungs in the body. In like manner in th3 heavens: the celestial kingdom is the voluntary of he iven, and there the good of love reigns ; and the spiritual kingdom is the intellectual of heaven, and there truth reigns: these are what correspond to the functions of the heart and lungs in man Ic is from that correspondence that heart in the Word siguiiies will, and also the good of love; and the breath of the lungs, understanding, and the truth of faith. Hence also it is that the affections are ascribed to the heart, although they are not in it nor from it. , . , e 96. The correspondence of the two kingdoms ot heaven with the heart and lungs, is the general corre- spondence of heaven with man ; but there is a less general one with each of his members, organs, and viscera ; what this is, shall also be mentioned. Those who are in the head, in the Greatest Man, which is heaven, are in all good more than the rest ; lor they are in love, peace, innocence, wisdom, intelligence, and thence in joy and, happiness : these How into the head and into those things which are of the head with man, and correspond to them.. Those who are in the breast, in tlie (ireatest Man, which is heaven, are in the good of charity and faith, and they likewise flow into the brea^st of man, and correspond to it. But those who are in the loins, and in the organs devoted to generation there, in the Greatest Man or heaven, are in conjugial luve. Those wlio are i:i the feet, are in the lowest good of heaven, which good is called natural -spiritual. Those who are in the arms and hands, are in the power of truth from good. Those who are in the eves, are in understanding. Those who are in the ears, are in hearing and obedience. Those who are in the nostrils, are in i)erception. Those who are in the motith and tongue, are in discoursing from under- standing and perception. Those who are in the kid- neys, a're in truth which examines, separates, and corrects. Those who are in the liver, pancreas, and spleen, are in the various purification of good and irath: and so with the rest. They all tlow into the like things of man, and corresi>ond to them. The iullux of heaven is into the functions and uses of the membeis ; and the uses, because they are from the spiritual world, form themselves by sucli things as are in the natural world, and thus set themselves forth in the effect ; thence is correspondence. 97. Hence it is tliat by those same members, organe, 56 HEAVEN AND HELL. and viscera, in the Word sach things are signified ; for all things there have signification according to corre- spondences. Thus by head is signified intelligence and wisdom ; by breast, charity ; by loins, conjujiial love; by arms and hands, the power of truth ; by feet, the nat- ural ; by eyes, understanding ; by nostrils, perception ; by ears, obedience; by kidneys, the examination of truth ; and so forth. Hence also it is that it is usual for a man to say of one who is intelligent and wise, that he has a head ; of one who is in charity, that he is a bosom friend ; of one who is in perception, that he has a quick scent ; of one who is in intelligence, that he has a »hixT\y sight ; of one who is in power, that he has long arms; of one who wills from love, that it is from the heart. These and many other things, which are lu man's speech, are from correspondence ; for such things are from the spiritual world, although man is ignorant of it. 98. That there is such a correspondence of all things of heaven with all things of man, has been shown to me by much experieijce ; by so much that I am confirmed re- specting it, as respecting a thing evident beyond all doubt. But it \3 not necessary for the experience to bo all ad- duced here, nor can it be, on account of its abundance , you may see it adduced in the Heavenly Arc\na, where it is treated of Correspondences, of Representa- tions, of the Influx of the Spiritual World into the Natural, and of the Intercourse of the Soul and Body. 99, But though 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 the in- ternal form ; for the interiors of man receive heaven, and his exteriors receive the world. As far, therefore, as his interiors receive heaven, so far man as to them is a heaven in least form, according to the image of the greatest ; but as far as his interiors do not receive, so far CORRESPONDENCE OF HEAVEN WITH MAN. 57 he is not a heaven and an image of tlio greatest : yet still 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, derives its cause from the parents and from formation in the womb, aiid afterwards is pre good affections, the tierce and useless to evil affections. Spe- .cifically, cows and oxen cor/iespond to the affections ol CORRESPONDENCE WITH TOE EARTIL 63 the natural mind ; shec)) and lanil»s to tiie alTectious of tlie spiritual nnnd ; but binls, according to their species, correspond to the intellectual things of each mind. Hence it is that various aninuils, as cows, oxen, rams, sheep, she-goats, he goats, he-lambs, and she lambs, and also pigeons and turtle-doves, in tlie l»nieliti»ih church, which was a re})resentative church, were received for holy use, and from them were made sacriHcea and buri.t- offeriugs : for they corresponded in that Uf^o to spiritual things, which were understiM.d iu heaven according to correspondences. That animals also, according to their kinds and species, are affections, is because they live, and the life of each one is from no other source tlian 'from affection and according to it : hence every animal has innate knowledge according to the affection of its life. Man also is similar to them, as to his natural man, wherefore also he is com])ared to them in common dis- course ; as. if gentle, he is called a sheep or a lamb ; if iierce, he is called a bear or a wolf ; if cunning, a fox or a serpent, and so forth. 111. There is a like correspondence with the things whi<:h are in the vegetable kingilora. A garden in gen- eral corresponds to heaven as to intelligence and wis- dom ; wherefore heaven is called the gartlen of God and paradise, and also by man the heavenly paradise. Trees, according to their species, correspond to the jierceptions and knowledges of good and truth, from which are in- telligence and wisdom : tlierefore the ancient-, who were in the knowledge of correspondences, had their holy- worship in groves ; and hence it is that in the Word trees are often named, and heaven, the church, and man are compared to them, as to tlie vine, tlie olive, the cedar and others; and the goods which they do, to the fruits. The food also wliich is from them, especially that which is from the harvested grain of the field, cor responds to the affections of good and truth, because these nourish spiritual life, as earthly food nourishes 64 HEAVEN ANO HELL. natural life. Bread from ^raiu in general eurresiM^nas to the affection of all pood, because that more tUuu the rest sustains life, and because by it is meant all food. ( )u account of that corres^wndence the Lord calls Iliins«lf tlie bread of life ; and on the same account, bread waj* in holy use in the Israelitish church ; for it was set u|k>u the table in the tabernacle, and called the bread of faces ; and also all the divine worship, which was made by sacrifices and burnt-offerintrs, was called bread On account of that correspondence also, the holiest thinj^ of worship in the Christian church is the holy supjier, iu which there is jjjiven bread and wine. From these few things it may be evident what correspondence is. 112. How the conjunction of heaven with the world is effected by correspondences, shall alsolKj told in a few words. The kiuodom of the Lord is a kinjid« ^f '^. '" ^^^ Tord is aiiiiHed bv the moon ; as in the follow ng pas- ^:t neli,hi of the moon shall 'e -'*;'-/'«/ '*« !?m and the Uyht of the sun shall be sevenfdas the U.jht 7seven days (Isaiah xxx. 26). When I shall ext^nga^sh ihTl mil cover the heavens, and make the stars thereof Tark : I will cover the sun with a cloud, and the moon shall notove her light. All the bright lights of heaven w,ll I make dark «L thee, and set darkness -.,.on thy la,ul (Fxek xxxii 7, 8). The sun shall be darkened m h„ KVrani ".' -»oon shall not cause her tight to sh,^ (Isaiah xiii. 10). The sun and the ,no«» shall bedak and the stars shall withdraw thetr shnmg ThesunsluU be turned into darkness, and the moon into ''^«fj'>?f"; 10 31 • iv. 15). The sun became black as sackclMh of hair, and. he moon Icame as Woo''.""'^ '*-'««, tr«i; to the earth (Anoc. vi. 12). Immediately aller the afflic- tio of those days, shall the sun be darkened, and the moon hall not give her light, and the stars shall fall from heaven Mat XX V "9); and elsewhere. In these passages, by ife s"n is Jigui d love, by the moon faith, and by sta« the knowledges of good and truth ; which are sa.d to be darkened toSose their light, and to fall from heaven, w* en they are no more. That the Lord appears a., a nHn heaven, is evident also from "-'"'"t""™"! l^Le Peter, James, and JoU..that "".A-J*;--^ .,m (Mitt xvii. 2). The Lord was seen thu^ by those d sdrie' when thev were withdrawn from the body, and ?n he liVt of heaien. Hence it was that the ancen s with whom the church was «P-f "'-;'-• '""^ he face when thev were in divine worship, to the sun in the Itt -from this it is, tlnxt they gave to temples an aspect towards the east. ,. . „ i«-a :« yrmv 120. What and how great the divine lore is, may be evident from comparison with the sun of the world that it is most ardent, and, if you will ^f '«-' » ^^^^^^ more ardent than that sun. Xiie Lord, therefore, as a ■«T«B*B!rw*r.'8i 70 HEAVEN AND HELL. sun does not flow in immediately into the heavens, but the ardor of His love is tempered in the way by degrees; the teraperings appear as radiant belts around the sun: and besides, the angels are veiled over with a thia adapted cloud, lest they should be injured by the influx. The heavens, therefore, are distant according to recep- tion: the superior heavens, because they are in the good of love, are nearest to the Lord as a sun; but the in- ferior heavens, because they are in the good of faith, are more remote from Ilim : but they who are in no good, as those who are in hell, are most remote, and there so far remote, as they are in the opposite to good. 121. When, however, the Lord appears in heaven, which is often the case, He does not appear encompassed with the sun, but in an angelic form, distinguished from the angels by the Divine beaming through from the face : for He is not there in person, since the Lord in person is constantly surrounded with the sun, but He is in presence by looking ; for in heaven it is common for i)erson8 to appear as present in the jdace where the gaze is iixed or terminated, though it be very far from the ])lace where they actually are. This presence is called ijresence of internal sight, of which in what fol- lows. Tiie Lord has also been seen by me out of the sun, in an angelic form, a little beneath the sun on high ; and also near, in a like form with the face shiuiug ; once also in the midst of angels, as a flamy beam. 122. The sun of the world appears to the angels as something thick-dark, opposite to the sun of heaven ; and the moon as something dark, opposite to the moon of heaven, and this constantly. The reason is, because what is fiery of the world corresponds to the love of self, and what is luminous thence corresponds to the false from that love ; and the love of self is altogether oj)po- site to divine love, and the false from that love is alto- gether opposite to divine truth ; and that which is oppo- site to divine love and divine truth, is thick-darkness to TnE SUN OF HEAVEN. 1 the angels. Hence it is that to adore the sun of the w >rld and the moon, and to bow down to them, in the Word, siguities to love self and the falses whicli are from the'love of self; and these, it is said, should U cut off (Deut. iv. 19 ; xviii. 3-5; Jer. viii. 1, 2; Ezek. viii 15, IG, 18 ; Apoc. xvi 8 ; Matt. xiii. 6). 123. Since 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 ; those who are in the celestial kinir- dom,to Him as a sun; those who are iu the spiritual kingdom, to Him as a in )on. But those who are in hell, turn themselves to the thitk-darkness and tiie darkness which are opposite, thus back from the Lord, for the reason, that all who are in the hells are iu the love of belf and the "'orld, thus opyiosite to the Lord. Those who turn themselves to the thick-darkness, which is iu the place of the sun of the world, are in the hells be- hind, and are called genii ; but those who turn them- selves to the darkness, which is in place of the moon, are in the hells before, and are called spirits. Hence it is, that they who are iu the hells are said to be in darkness, and they who are in the heavens, in light : darkness sig- nifies the false from evil, and light truth from good. That they turn tiiemselves thus, is, because all in the other life look to those things which reign in their inte- riors, thus to their loves, and the interiors make the face of an angel and spirit; and in the spiritual world there are not (piarters determined as iu the natural world, but the face is what determines. Man also as to his spirit turns himself in like manner ; back from the Lord, if he be in the love of self aad the world, and to Him, if he be in love to Him and towards the neighbor: liut man knows it not, because he is in the natural world, where the quarters are determined according to the rising and setting of the sun. But this, because it can with diffi- culty be apprehended by man, will bo illustrated in what Miiiteifitewltf iiiitiiiiiffltffil ' ^^ma^ssm'i^i^^axmsm. iss^jf^i^avmfMtmsmmwmK?^ 72 nEAVEN^ AND TTEFX. follows, where the quarters, space, and time, in heaven will be treated of. 124. Because the Lord is the sun of heaven, and all thiu;?s look to Him, which are from llim, therefore also the Lord is the common centre, from which is all direc- tion and determination. And therefore also all thinj^s which are heueath, as well those which are in the heavens as those which are in the earths, are in His presence and under His auspices. 125. From these thinj^s may now he seen in clearer liirht, what has been said and shown in the preceding articles concerning the Lord ; namely. That Ue is the God of heaven (n. 2-6). That His Divine makes heaven (u. 7-12). That the Divine of the Lord in heaven is love to Him and charity towards the neighbor (n. 13-19). 'J'hat there is a con-ei-^pondence of all things of the world with heaven, and through heaven with the Lord (n. 87-115). Also that the sun of the world and the moon coirespond (u. 105). LIGHT Am) HEAT IN HEAVEN. 126. That there is light in the heavens, those can- not apprehend who think only from nature ; when yet in the heavens the light is so great that it exceeds by many degrees the raid-day light in the world : it has been seen by me often, even in tiie times of evening and night. In the beginning I wondered, when I heard the angels say that the light of the world is scarcely other than shade in comparison with the light of heaven ; but since it has Ijeen seen, I can testify to it Its brightness and its splendor are such that they cannot be described. The things which h.ive been seen by mo in the heavens, were seen in that light ; thus more clearly and distinctly than things in the world. 127. The light of heaven is not natural, like the LIGHT AND HEAT IN HEAVEN. 75 light of the world, but it is spiritual, for it is from the Lord as a sun, and that sun is divine love, as was shown in the preceding article. What proceeds from the Lord as a sun, in the heavens is called divine truth ; yet it is in its essence divine good united to divine truth. From this the angels have light and heat; from divine truth they have light, and from divine good they have heat. Hence it may be evident that the light of heaven, be- cause from such an origin, is spiritual and not natural ; likewise the heat. , 128. That divine truth is light to the angels is because* the angels are spiritual and not natural ; the spiritual see from their sun, and the natural from theirs; and it is divine truth from which the angels have un- derstanding; and understanding is their internal sight, which flows into their external sight and produces ir. Hence the things which appear in heaven, from the Lord as a sun, appear in light. Because such is the origin of licrht in heaven, it is varied there according to the recep- tion of divine truth from the Lord ; or what is the same, according to the intelligence and wisdom in whicli the au..els are. It is therefore different in the celestia kinirdom from what it is in the spiritual kingdom, and different in every society. The light in the celestial kingdom a])pears flamy, because the angels who are there receive lii;ht from the Lord as a sun ; but the light in the spiritual kingdom is white, because the angels who are there receive liglit from the Lord as a moon (see above n. 118). The light also is not the same to on© society as to another. It differs also in each society ; those there who are in the middle are in greater light, and those around in less (see above, n. 43). In a word, in tlie same degree in which the angeh* are recepiions of divine truth, that is, are in intelligence and wisdom from the Lord, they have light: the angehi of hc-aveu are hence called angels of light. _ , 129. Becaucis the Lord in the heavens is divme 71 HEAVEN AND HELL. truth, and divine truth tliere is lij^ht, therefore the Lord in the Word is called the Li^ht, and likewise all truth which is from Ilim, as in the following places. Jesus said, I am the light of the world : he thatjollotveth Me shall not walk in darkness, hat shall have the liijht of life (John viii. 12). As long as I am in the world 1 am the light of the world CJohn ix. 15). Jesus said. Yet a little while the light is with j/ou; walk while ye have the light, lest dark- ness come upon you. While ye have the light, believe in the light, that ye may be sons of light. I have come a light into the world, that every one that believeth in Me may not remain in darkness (John xii. 35, 36, 46). Light hath come into the world, but men have loved darkne-is rat her than light (John iii. 19). John says concerning the Lord : This is the true light which enlighteneth every m :n (John i. 4, 9). The people who sat in darkness saw a great light ; and to those who sat m the shadow of death, light is sprung u;) (Matt. iv. 16). I will give Thee for a covenant of the people, for a light of the nations (Isaiah xlii. G). J have set Thee for a light of the nations, that Thou mayest he my salvation, even to the end of the earth (Isaiah xlix. 6). 7 he nations that are saved shall walk in His light (Apoc xxi. 24). Send out ihy light and thy truth; let them lead me (Psalm xliii. 3). In these places and in others the Lord is called Light, from the divine truth which is from Him ; the truth itself is likewise called light. Since from the Lord as a sun there is light in the heavens, therefore when He was transfigured before Peter, James, and Johu, His face appeared as the sun, and his garments as the light, shining and white as snoiv,so as no fuller on earth can whiten (Mark ix. 3; Matt. xvii. 2). That the gar. nients of the Lord appeared so, was because they repre- sented divine truth, which is from Him in the heavens. Garments in the Word also signify truths ; whence it is gaid in David, Jehovah, Thou coverest Thyself with light as a garment (Psalm civ. 2). 130. That the light in the heavens is spiritual, and iuuiwMittfiSi LIGHT AND HEAT IN HEAVEN. 75 that this light is divine truth, may l)e concluded also from this, that man also has spiritual light, and from tliat light has enlightenment, as far as he is in intelli- gence "and wisdom from divine truth. The spiritual light of man is tiie light of his understanding, the objects of whicli are truths, which he disposes analytically into orders, forms into reasons, and from them concludes things'iu a serie?^. That it is real light from which the understanding sees such things, the natural man does not know, because he does not see it with the eyes, nor per- ceive it with the thought; but many still know it, and also distinguish it from natural light, in which those are who think naturally and not spiritually. Those think naturally, who only look into the world and attribute all things to nature ; but those tliiuk spiritually, who look to heaven and attribute all things to the Divine, 'iliat it is true Uglit which enlightens the mind, plainly distinct from the light which is called natural light [lumen], has nmny times been given me to perceive, and also to see. ' I have been elevated into tliat light interiorly by degrees, and as I was elevated, my understanding was en?igh:eued, so that at length I perceived what 1 did not perceive before, and at last such things as I could not even comprehend by thought from natural light. I was sometimes indignant that they were not cora]>rehended, when yet they were clearly and perspicuously perceived in heavenly light. Because the understanding has light, therefore the like is said of it as of the eye, that it sees and is in the light, when it perceives, and that it is obscure and in the shade, when it does not perceive ; and other such things. 131. Since the light of heaven is divine truth, that light is also divine wisdom and intelligence ; whence the sjune is understood by being elevated into the light of heaven, as by being elevated into intelHgeuce and wis- dom, aud being enlightened. Thus the light with the augeU is exactly in the same degree with their intelli- 76 HEAVEN AND HELL. ^ence and wisdom. Because the 1 ght of heaven is divine wisdom, the quality of all is known in the light of heaven ; the interiors of every one there are manifested in the face, exactly as they are ; nor does tlie least thing lie liid. The interior angels also love that all things with them should be manifest, since they will nothing but good : not so those who are below heaven and do not will good. These are therefore very much afraid of being viewed in the light of heaven ; and, what is won- derful, those who are in hell appear to each other as men, but in the light of heaven as monsters, with a hor- rible face and a horril)le body, altogether in the form of their evil. In like manner man appears as to his spirit, when he is viewed by the angels : if good, he appears as a man, l)eautiful according to his good ; if evil, as a monster, deformed according to his evil Hence it ap- pears that all things are manifested in the light of heaven : thev are manifested because the light of heaven is divine truth. 132. Because divine truth is light in the heavens, therefore all truths, wherever they are, whether within an angel or without him, also whether within the heavens or without them, beam with light ; yet truths without the heavens do not beam like truths within the heavens. Truths without the heavens beam coldly like snow with- out heat, since they do not derive their essence from good, like truths within the heavens ; hence also that cold light, at the admission of the light of heaven, dis- appears ; and if evil is underneath, it is turned into darkness. This I have sometimes seen, and many other memorable things about beaming truths, which are 1 ere pa.'^setl by. 133. Something shall now be said about the heat of heaven. The heat of heaven in its essence is love. It proceeds from the Lord as a sun, which sun is the divine love in the Lord and from the Lord, as may be seen shown in a preceding article : hence it is manifest, that LIGHT AND HEAT IN HEAVEN. 77 the heat of heaven is equally spiritual as the light of heaven, because it is from the same origin. There are two things which proceed from the Lord as a sun, divine truth and divine good : divine truth stands in the heavens as light, and divine good as heat ; but divine truth and divine good are so united that they are not tAVO, but one. And yet with the angels they are separated ; for there are angels who receive divine good more than divine truth, and there are those who receive divine truth more tlian divine good. Those who receive divine good more, are in t!ie celestial kingdom of the Lord ; those who re- ceive divine truth more are in the spiritual kingdom of the Lord The most perfect angels are those who re- ceive both in like degree. 134. The heat of heaven, as the light of heaven, is everywhere various ; different in the celestial kingdom from what it is in the spiritual kingdom, and also dif- ferent in every society there : it differs not only in de- gree, but also in quality. It is more intense and |)urer hi the celestial king.lom of the Lord, because tlie an;:els there receive the divine good more ; it is less intense and pure iu the spiritual kingdom of tlie Lord, because the angels there receive the divine truth more : in each 8ociet>"it also differs according to reception. There is heat also in the hells, but it is unclean. The heat in heaven is what is understood by sacred and heavenly tire, and the heat of hell what is understood by profane and infernal fire, and by each is understood love ; by lieavenly fire love to the Lord and love towards the neighbor, and every affection which is of those loves ; and by in- fernal fire, the love of self and the love of the world, and every lust which is of those loves. That love is heat from a spiritual origin, is manifest from growing warm according to love ; for a man is inflamed and grows wartii according to its quantity and quality, and its ardor is manifested when it is assaulted. Hence also it is, that it is usual to speak of being inflamed, of growing warm, 78 HEAVEN AND HELL. of burninj?, boilinj?, and being on fire, both in reference to the affections which are of the love of good, and also to the lusts which are of the love of evil. 135. That love proceeding from the Lord as a sun is felt ill heaven as heat, is because the interiors of the angels, from the divine good which is from the Lord, are in love ; whence the exteriors, which grow warm thence, are in heat. From this it is that in heaven heat and love so correspond to each other, that every one there is in lieat such as the love he is ia, agreeably to what was said just above. The heat of the world does not enter the heavens at all, because it is too gross, and natural, not spiritual. But it is otherwise with men, because men are as well in the spiritual world as in tlie natural world : they as to their spirit grow warm altogether ac- cording to their loves ; but as to their body from both, as welffrom the heat of their spiut as from the heat of the world ; the former flows into the latter, because they correspond. Of what kind the correspondence of each heat is, may be evident from animals ; that their loves, the chief of which is that of procreating offspring of their kind, burst forth and operate according to the pres- ence and flow [nffluxum] of heat from the sun of the world, which heat is felt only in the time of spring and summer. Those are very much deceived, who believe that the heat of the world flowing in excites the loves, for natural influx into what is spiritual is not given, but spiritual into what is natural ; this influx is from divine order, but that is contrary to divine order. 136. Angels, like men, have understanding and will. The light of heaven makes the life of their under- standing, because the light of heaven is divine truth, anil thence divine wisdom ; and the heat of heaven makes the life of their will, because the heat of heaven is divine good, and thence divine love. The veriest life of the angels is from heat, but not from light, except so far as heat is in it. Tliat life is from heat is manifest ; for LIGHT AND HEAT IN HEAVEN. 79 when that is removed, life perishes. The case is Rmilar with faith without love, or with truth witliout pood ; for truth, which is said to be of faith, is li-ht, and good which is of love, is lieat. 'I'hese things a|)i.ear more manifest from the heat and light of tlie world, to which the heat and light of heaven correspond. From the heat of the world, conjoined to light, all things which are upon the earth are vivified and •>urish ; they are conjoined in the times of spring and snnnner : but from liglit separate from heat, nothing is vivified and flour- ishes, but all things are torpid and die : they are not con- joined in the time of winter; heat is then absent, and li-ht continues. From tiiat correspondence heaven is called paradi>e; sinre truth is tb.ere conjoined to good, or faith to love, as light to heat in the time of spring on earth. From these things now the truth is more clearly evident (of wliich above in its proper article, u. 3-19), that the Divine of the Lord in heaven ia love to Him anil charity towards the neighbor. 137. It is said in John, In the berjlnninfj was the Word, and the Word was with God, and God was the Word. All things were made bi/ Ilim, and without Ilim was nothing made, that was made. In Ilim was life, and the life was the light of men. He was in the world, and the world was made by Ilim. And the Word was made flesh, and dwelt among us, and we saw His glory (i. 1, 3, 4 10, 14). That it is the Lord who is understood by the VVord, is manifest ; for it is said that the Word was made flesh: but what is specifically understood by the Word, has not yet been known, therefore it shall be told. The Word there is the divine truth, which is in the Lord and from the Lord ; hence also it is there called light, which is divine truth, as was shown in the precediirg part of this article. That all things were made and created bv divine truth, will now be explained. In heaven divine truth has all ])ower, and without it there is none at all. All the angels are caUed powers 80 HEAVKN AND HELL. from divine truth ; and also as far as they are receptions or ret-eptades of it, so far they are powers; hy it they prevail over the hells, and over all who oppose thein- Ulves. A thousand enemies cannot there sustain «me ravof theli^;htof heaven, which is divine truth. Be- cause the an-els are an-els from the reception of dmne truth it follows that the whole heaven is from nothmj? else;' for heaven^consists of angels. That there is .o treat power in Jiviue truth, those cannot believe who have no other idea of truth than as of thoujrht or of speech, in which there is no power in itself, except so fur as others do it from obedience; but divine truth has power in itself, and such power, that by it heaven was created, and tlio world was created, with all thmgs that are in them. That there is such power in divine truth, niav be illustrated by two comparisons, namely, l)y the power of truth and gcod in man, and by the power of li-dit and heat from tlie sun in the world. By the power of truth and f/ood in man. All things whatever that man (ioes. he does from the understanding and the will; from the will he acts by go..d. and from tlie understanding by truth: for all things which arc in the will have relation to j^ood, and all things which are in the understanding have relation to truth : from them, therefore, man actu- ates the whole body, and thousands of things there at the same time rush spontaneously at t.ieir nod and pleasure. Hence it is manifest, that the whole body id formed to submissiveness to good and trutli^ con- sequently is formed from good and tiuth. JJy the power of heat and Ihjhtfrom the sun in the world. All thin-8 which grow in the world, as trees, crops, flowers, gra.4s, fruits, and seeds, exist from no other jjower than by means of the heat and light of the sun ; hence it is manifest what power of producing there is in this heat and light. What then must there be in the divine light which is divine truth, and in the divine heat which is divine good! From these, because heaven exists, the THE FOUR QUARTERS IN HEAVEli. 81 world also exi-ts ; for the world exists through heaven, as has been shown above From these things it may be evident how it is to be understood, that all things were made by the Word, and that without h nothing was made that was made ; and that also the world was made by llim ; namely by divine truth from the Lord. Hence also it is, that in the book of creation it speaks first of light, and in what follows, of the things which are from light (Gen. i. 3, 4). Ami hence also it is, that all tilings in the universe, both in heaven and in the world, have relation to good and truth, and to their conjunction, that thev may be anvthing. 139.1 It is to be known, that the dlrine good and divine truth, which are from the Lord as a sun iii the heavens, are not in the Lord, l)Ut from the Lore? : in the L exist from an esse is what is meant by proceeding. This also may be illustrated by com]iaris(m with the sun of the world : the light and heat, which are in the world, are not in the sun, l)Ut from the sun ; ill the sun there is only fire, and from it rliey exist and proceed. 140. Because the Lord as a sun is divine love, and divine love is divine good itself, therefore the Divine which proceeds from Him, which is His Divine in heaven, is called for the sake of distinction divine truth ; although it is divine good united to divine truth. It is this div iue truth which is called the Holy proceeding from Him. THE FOUR QU.\RTERS IN HEAVEN. 141. In heaven, as in the world, there are four quarters, tiie east, the south, tho west, and the north, m > No. 138 is omitted In tbe orlgfnal. 82 HEAVEN^ AND HELL. both cases determined by their sun ; in heaven by the sun of heaven, which is the Lord ; in the world by the sun of the world ; but still there are i,-reat differences. The FIRST is, that in the world it is called south where the sun is in its greatest altitude above the earth ; north, where it is in its opposite position below the earth ; east wliere the sun rises at the equinoxes ; and west where il then sets : thus in the world all the quarters are deter miued from the south. But in heaven it is called the east where the Lord appears as a sun ; opposite is the west, to the ri^ht in heaven is the south, and to the left is the north there ; and this in every turning of their face and body : thus in heaven all the quarters are deter- mined from the east. The reason that it is called east where the Lord api)ear3 as a sun, is, because all orlfjin of life is from Him as a sun ; and also, as far as heat and lij;ht, or love and intelligence, are recei\i^d with the angeis from Him, so far the Lord is said to arise with them. Hence also it is that the Lord in the Word is called the East. 142. Another difference is, that to the angels the east is always in front, the west behind, the south to the right, and the north to the left. But because this can wich difficulty be comprehended in the world, for the reason that man turns his face to every quarter, it shall .e explained. The whole heaven turns itself to the Lord IS to its common centre ; hence;all the angels turn them, selves thither. That all direction in the earth also is to a common centre, is known : but the direction in heaven differs from the direction in the world, in this, that in heaven the front parts are turned to the common centre, but in the world the lower parts. The direction in the world is what is called centripetal force, and also gravi- tation. The interiors of the angels are also actually turned forwards; and because the interiors present themselves in the face, therefore the face is what deter- mines the quarters. THE FOUR QUARTERS m HEAVEN. 83 143. But, that with the angels the east is in front in every taming of their face and hodi/, is still more diffi- cult to 1)6 comprehended in the world, for the reason that man has every quarter in front according to his turning; therefore this also shall be explained. The angels, in like manner as men, turn and bend their faces and their bodies every way; bat still they always have the east before their eyes. But the turnings of the angels are not as the turnings of men, for they are from another origin : they appear indeed alike, but still they are not alike. The reigning love is the origin; from it are all determinations with angels and with spirits ; for, as was said just above, their interiors are actually turned to their common centre, thus in heaven to the Lord as a sun; and so because the love is continually before their interiors, and the face exists from the interiors, since it is their external form, therefore tlie love which reigns is always before the face ; in the lieavens, therefore, it is the Lord as a sun, because it is He from whom they have love. And because the Lord Himself i^ in His own love with the angels, it is the Lord who causes them to look to Him, whithersoever they turn themselves. These things cannot as yet be further elucidated; but in the following articles, particularly where representations and appearances, and time and space in heaven, are to be treated of, they will be set forth more evidently to the understanding. That the angels have the Lor«l con- stantly before the face, from much experience it has been given me to know, and also to perceive : for as often as I have been in company with angels, the pres- ence of the Tjord was observed before my face, who, though not seen, was still perceived in light; that it is so, the angels also have often testified. Because the Lord is constantly before the face of the angels, there- fore also it is said in the world, that those who lielieve in God and love Him have God before their eyes and face, and look to Him, and that they see Him. That 84 HEAVEN" ANT) HELL. man speaks thus, is from the spiritual world ; for from that world are many things in human speech, thougli man does not know it. 144. That there is such a turning to the Lonl, is amoii^^ the wonderful things of heaven ; for several may be tliere in one place, and each one turn the face and body in a different way from the others, and still all see the Lord before themselves, and each has tlie south un his right hand, the north on his left, and the west be- hind. It is among the wonderful things also, that although the look of the angels is all to tlie east, yet they have also a look to the three other quarters ; but the'look to these is from their interior sight, which is of the thought. It is also among the wonderful things, that it is never permitted to any one in lieaven to stand be- hind another, and look towards the back of his head, for then the influx of good and truth, which is from the Lord, would be disturbed. 145. The angels see the Lord one way, and the Lord sees the angels another way. The angels see the Lord through the eyes, but the Lord seen the angels in the forehead. The reason that it is iu the forehead, is, because the forehead corres])ond3 to love, and the Lord b^love flows into their will, and causes Himself to be seen by the understanding, to which the eyes correspond. 146. The quarters in the heavens which constitute the celestial kingdom of the Lord, differ from the quar- ters in the heavens which constitute His spiritual king, dom, because the Lord appears to the angels who are in His celestial kingdom as a sun, but to the angels who are in His spiritual kingdom as a moon ; and the east is where tlie Lord appears. The distance between the sun and the moon tliere is thirty degrees; hence the differ- ence of the quarters is similar. That heaven is dis- tinguished into two kingdoms, which are called the celestial kingdom and the spiritual kingdom, may be seen in its own article (n. 20-28) ; and that the Lord THE FOUR QUARTERS IN" HEAVEN. 85 appears in the celestial kingdom as a sun, and in the spiritual kingdom as a moon (n. 118) ; but still the quar- ters of heaven do not by that become confused, since the spiritual angels cannot ascend to the celestial angels, nor t!ie latter descend to the former (see n. 35 above). 147. Hence it is manifest what the presence of the Lord in the heavens is, that He is everywhere, and with every one in the good and truth which proceed from Him; consequently that He is in His own with the angels, as was said above (n. 12). The perception of the Lord's presence is in their interiors: from these the eyes see, thus they see Him out of themselves, because tiiere is continuity. Hence it may be evident how it is to be understood that tlie Lord is in them, and tliey in the Lord, according to His words, Ahide vi Me, and I in you (John xv. 4 ). He that eateth my Jiesh and drlnketh mif blood, ahideth in Me, and T in him (John vi. 56). The flesh of the Lord signifies divine good, and* His blood divine truth. 148. All in the heavens dwell distinct according to the quarters To the east and west dwell those who are in the good of love ; to the east, those who are in clear perception of it, to the west those who are in obscure perception of it; to the south and north dwell those who are in wisdom from this good ; to the south, those who are in the clear light of wisdom, to the north, those who are in obscure light of wisdom. The angels who arc in the spiritual kingdom of tlie Lord dwell in like manner as those who are in His celestial kingdom, yet with dif- ference acconllng to the good of love and the light of truth from good : for the love in the relestial kingdom is love to the Lord, and the liglit of truth from this love is wisdom ; but in the spiritual kingdom there is love towards the neighbor, which is called charity, and the light of truth from tliis love is iunelligence. wliich also is called faith (see above, n. 23). They differ also as to the quarters ; for the quarters in the one kingdom and HEAVEN" AND HELL. 86 the other are thirty degrees distant from each other, as was said just above (n. 146). - . t 149 iQlike manner the angels in each society ot heaven dwell among themselves; to the east those who are in a greater degree of love and charity to the we.t those who are in a less degree ; to the south those who are in greater light of wisdom and intelligence to t..e north tliose who are in less. That they dweU thus distinct is l>ecause each society resembles a heaven, and also is a heaven in less form (see above, n. 51-58) : it is similar in the assemblies. They are brought into this order from the form of heaven, from which every one knows his place. It is provide.l also by the Lord that i.i each society there should be of every kind, in order that heaven mav be, as to form, like to itself everywhere. But still tiie arrangement of the whole heaven differs from the arrangement of a society, as general from par- ticular ; for the societies which are to the east excel those societies which are to the west, and those which are to the south excel those which are to the north. 150. Hence it is, that the quarters in the heavens signify such things as are with those who dwell there ; namely, the east love and its good in clear perception ; the west those things in obscure perception ; the south wisdom and intelligence in clear light ; and the north those things in obscure light. And because such things are signiHed by those quarters, therefore like things aro sicrnified by them in the internal or spiritual sense of t.ie Word • for the internal or spiritual sense of the W ord \s alt.)gether according to the things which are in heaven. 151 It is the contrary with those who are in the hells. They who are there do not look to the Lord as a sun or as a moon, but backwards from the Lord to the thick-darkness which is in the place of the 8"° «^ '^ world, and to the darkness which is in the place of he moon of the earth; those who are called 9'^'^^J^ll^ thick-darkness which is in place of the son of the world. THE FOUR QUARTERS IN HEAVEN. 87 and those wlio are called spirits, to the darkness which is in place of the moon of the earth Tint the sun of the world and the moon of the earth do not apijear in the spiritual world, but in the place of that sun a thick .dark- ness opposite to the sun of heaven, and in the place of that moon a darkness which is opposite to the moon of heaven, may be seen abov^ (n. 122). Hence their quar- ters are opposite to the quarters of heaven : the east to them is where that thick darkness and darkuet*s are; the west to them is where the sun of heaven is ; the south to them is on the right, and the north on the left ; and this too in every turning of their body : nor can they be otherwise, because all direction of their interiors, and thence all determination, tends and strives thither. That the direction of tlie interiors, and thence the actual determination of all in the other life, is according to the love, mav be seen above (u. U3). The love of those V. ho are in the hells is the love of self and the world, and those loves are what are signified by the sun of the worUl and the moon of the earth (see u. 122 ); ami those loves also are opposite to love to the Lord and love to- wards the neighbor. Hence it is, that they turn them- selves back from the Lord to those darknesses. 'I'hose who are in the hells also dwell according to their quar- ters : those who are in evils from the love of self, from their east to their west; those who are in the false s of evil, from their south to their north : but about th^^se m«)re will be said below, when the hells are treated ot. 152. When any evil spirit comes among the good, the quarters are wont to be so confounded, that the good scarcely know where their east is, which also I have several times perceived to be done, and likewise have heard from spirits who compUiined of it. 153. Evil spirits sometimes appear turned to the quarters of heaven, and then they have intelligence and perception of truth, but no affection of good ; wherefore. as soon as they torn theiiiiielves back to their own quar- 88 hea\t:n" and eell. ters, they are in no iutellijrence and perception of truth, saving' then that the truths which they heard and i)er- ceived are not truths, but falsities : they also wif^h falsities to he truths. 1 have been informed concerning this turn- ing, namely, that with the evil their intellectual can be so turned, but not their voluntary part ; and that tliis is provided by the Lord, to the fend that every one may be aide to see and acknowledge trutiis; but that no one receives them, unless he is in good, because good is what receives truths, and never evil : also that it is the like with man, in order that he may be amene they differ iu love and iu wisdom ; for those who are ia the midst, are in a more perfect state thau those who are around even to the borders (see above, n. 23 and 128). But it would be tedious to mention the differences ; for every one undergoes changes according to the quality of hi« love aneeause the sun there to appearance (successively advauces from one degree to another, and makes the times which are called tlie seasons of the year; and moreover it is car- ried around the earth, and makes the times which are called the times of day, and Injth these changes by stated alternations. It is otherwise with the sun of heaven : this does not, by successive progressions and revolutions, make years and days, but to appearance changes oi state; and these not by stated alternations, as was sliown in the preceding article. Hence it is, that the angels cannot have any idea of time, but iu its ])lace an idea of state : what state is may be*een above (u. 154). 165. Since the angels have no idea from time, like men in the world, therefore neither have tliey any idea about time, and about the things which are of time : as to the things which are projier to time, they do not even know what they are, as what a year is, a raontli, a week, a day, an hour, to-day, to-morrow, yesterday. When tlie angels hear these things from man, for angels are always adjoined to man by the Lord, then instead of them they perceive states, anil such things as are of state ; thus the natural idea of man is turned into a spiritual idea with the angels. Hence it is that times in the Word signify states, and that those things which are proper to time, as above mentioned, signify spiritual things correspond- ing to them. 166. The case is the same -ritli all things which exist from time; as with the four seasons of the year, which are called spring, summer, autumn, and winter; with the four times of the day, which are called morn- ing, noon, 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 either exist from time, or succeed according to time. In thinking of them, man thinks from time, but an angel from state; therefore what is in them from time with man, is turned \ 94 HEAVEN AND HELL. into the idea of state witli an angel : spring and morn- ing are turned into the idea of a state of love and wis- dom, such as they are in the first state with the angels ; summer and noon are turned into the idea of love and wisdom, such as they are in the second state; autumn and evening, sucli as they are in the third ; night and winter into the idea of a state such as is in hell : hence it is, that such things are signified by those times in the "Word (see above, u. 150). And hence it aj)pears how the natural things which are in the thought of man, become spiritual with the angels who are with man. 167. Since the angels liave not any notion of time, they have a different idea of eternity from that which men of the earth have ; the angels by eternity perceive infinite state, but not infinite time. 1 was once thinking about eternity, and by the idea of time I could perceive what to eternity was, namely, without end, but not what from eternity was, thus neither what God had done from eternity before creation. When from this cause anxiety arose ia me, I was elevated into the sphere of heaven, and thus into the perception in which the angels are in regard to eternity ; and then I was enlightened to see that eternity must not be thought of from time, but from state, and that then it is perceived what from eternity is ; which was also the case with me. 168. The angels wlio speak with men, never speak by the natural ideas proper to man, all of whicl, are from time, from space, from material, and from things analogous to them ; but by spiritual ideas, all of which are from states and their various changes within and without the angels. But still angelic ideas, which are spiritual, when they flow in with men, are turned in a moment and of themselves into the natural ideas proper to man, coresponding altogether to spiritual ideas : that it is so, the angels do not know, nor men ; such also is all influx of heaven with man. There were angels who were admitted more nearly into my thoughts, and even TIME IN HEAVEN. 95 into the natural ones in which were many things from time and space ; but because they then understood nothing, they suddenly withdrew; and after they had withdrawn, 1 heard them speaking, and saying that they had been in darkness. In what ignorance the angels are al)out time, has been given me to know by experience There was a certain one from lieaven, who was such that lie could also be admitted into natural ideas, such as man has; with whom, therefore, I afterwards spoke, as man with man. lie at first did not know what it was that 1 called time, and I was obliged to inform him all aboul it. how the sun api)ears to be carried around our earth, and to make yea'S and days, and that thereby years are distinguished into four seasons, and likewise into months and weeks, and the days into twenty-four hours ; and tliat those times recur by stated alternations, and that this is the source of times. On hearing this he won- dered, saying that he did not know such things, but what states were. In speakinjfwith him I also said, thi*t it is known in the world that in heaven there is no time, since men sj^eak 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 said also, that it is known by some that times in their origin are states, from this, that they are just according to tlie states of the affections in which men are ; short to those who are in agreealde and joyous states ; long to those who are in disagreeable and sorrowful ones ; and various in a state of hope and expectation ; and that the learned, therefore, inquire what time and space are ; and that some also know what tim*^ is for the natural man. 169. The natural man may believe that he would have no thought, if the ideas of time, of space, and of things material, were taken away ; for upon those is founded all the thoughts which man has. But let him know, that the thoughts art limited and confined in pro- portion as they partake of time, of space, and of what is 11 96 HEAVEJ?^ AND HELL. REPRESENTATIVES IN OEAVEN. 97 material; and that they are not limited, and are ex- tended, in proportion as they do not partake of those things ; since the mind is so far elevated ahove corp >real and worldly things. Hence the angels have Avisdom, and such as is called incomprehensible, because it does uoJ fall into ideas which consist merely of such things. REPRESENTATIVES AND APPEARANCES IN" HEAVEN. 170. The man who thinks only from natural light, cannot comprehend that there is anything in heaven similar to what is in the world ; and this because from that light he- had tiiought and confirmed himself, that angels are only minds, and that minds are as it were ethereal spectres, and lience they have i;ot senses as man has, thus neither eyes, and if not eyes, neither objects of sight : when yet angels have all the senses that man has, yea, much more exquisite ; the light, also, by which they see, is much brighter than the ligli* by which man sees. That angels are men in the must perfect form, and that they enjoy every sense, may be soen above (u. 73-77); and that the light in heaven is much brighter than the light in the world (n. 126-132). 171. What the things are which appear to the an- gels in the heavens, cannot be describeel in a few words: for the most part they are like the things on the earth, but more perfect as to form, and of greater abundance. That there are such things in the heavens, may Ho evi- dent from those which were seen by the prophets : as the things seen by E/.ekiel concerning the new temple and the nevv 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 the things seen by others, of whicli we read 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, which is the sight of man's spirit, is opened. For tlie things which are in the heavens cannot be seen by the eyes of man's body, but by the eyes of his spirit ; and when it is well pleasing to the Ix)rd, these are opened, and man is withdrawn from the natural light in which he is from the senses of the body, and elevated into spiritual light, in which he is from his spirit. In that light the things which are in the heavens have been seen by me. 172. But the things which appear m the heavens, though they are in great part similar to those which are on the earth, still are not similar as to essence ; fur the things which are in the heavens exist from the sun of heaven, and those which are on the earth from the sun of the world: the things which exist from the sun of heaven are called spiritual, but those which exial from the sun of the world are called natural. 173. The things which exist in the heavens do not exist in the same manner as those which exist ou earth: all things in the heavens exist from the Lord, according to correspondences with the interiors of the angels. ]''or the angels have both interiors and exte- riors: the things which are in their interiors, all have relation to love and faith, thus to the wili and under- standing; for the will and understan(iing are their re- ceptacles ; but the exteriors correspond to the interiors, as may be seen above (n. 87-11.5). This maybe illus- trated by what was said above concerning the heat and liglit of heaven, that the angels have heat according to the quality of their love, and light according to the quality of their wisdom (n. 128-134). The case is simi- lar with all other things which appear to the senses of the angels. 174. When it has L>eeu given me to be in company HEAVEN AN'D HELL. 98 with ancels the 'things which are there have been seen r me usTas those .^ich are in the -rid; and so pe. c^ptibly. that I knew uo otherwise than that I ^^a9 m the world, and there in the palace of a king: I al^o Bpoke with them, as man with man. 175 Since all things which correspond to he inte- riors al^o represent them, therefore they are called rep- KESENTATivES ; and because they are vaned according To the stale of he interiors with them, therefore hey are ca led appearances; although the things which airr iSore the eyes of angels in the heavens, and are Src^ved by their senses, appear and are perceived as much to the life, as the things which are on the earth a;trtoman;Vea,m^^ more ^^-^]y ^ ^^^^l' ^ Derceptibly. Tlie appearances which are fiom t i.s Cce n the heavens, are called real appearances, ho- cause tley exist really. There are also given appear- r n"tU. which are those things -^uch indeed aj. pear, but do not correspond to the interiors ; but ot the.e "^ Tve ''to" ow what those things are which appear to the angels according to correspondences. I jvmU here adduce oire thing for the sake of illustration^ ^o thu^e who are in intelligence, there appear P^'^^^' /-^"^ ^^'^ discs full of trees and flowers ot every kind, the trees toe u planted in the most beautiful order, combined nto arbors, through which are -bed enhances, ^^^^^^ around which are walks ; all of such beauty that tlity Stnnot be described. Those who are in intelligence al.o walk tli^^re. and gather flowers, and ^^J^;^^ with which they adorn infants. Tliere are also species r t ee and flowers there, which are nowhere seen nor can exist in the world: on the trees also there are fruits '^^ordinV to the good of love, in wuich tj- -tellig^^^^^ are. Tl^ev see such things because a garden and para . d L, and also fruit-trees and ^--.-'^^^^'^P^^^^^^ ;' teUigence and wisdom. That such things are m the THE GARMENTS OF ANGELS. 99 heavens, is also known in the earth, but only to those who are in good, and who have not extinguished in themselves the light of heaven by natural ligbt and itd fallacies; for they think and siy, when speaking of heaven, that such things are there as the ear hath not heard, nor the eye seen. TIIE GARMENTS WITH WmCH ANGELS APPEAR CLOTIIED. 177. Because the angels are men, and lire witli on© another as the men of the earth do, therefore they have garments, habitations, and other like things, yet with the difference that they have all tilings more perfect, be- cause in a more perfect state. For. as the angelic wis- dom exceeds human wisdom in such a degree that it is called ineffable, so likewise do all things which are ])erceived by them, and aopear to tliem ; since all tilings which are perceived by the angels, and appear to thoil, correspond to their wisdom (see above, n. 173). 178. The garments witii which angels are clothed, like the other things, correspond ; and because they cor- respond, they also really exist (see above, u. 175). Their garments correspond to their intelligence ; therefore all in the heavens appear clothetl according to intelligence ; and !)ecause one excels another in intelligence (n. 43, 128), one has more excellent garments tlian another. The most intelligent have garments glowing as from flame, some shining as from light ; the less intelligent have bright and white garments witiiout brilliancy ; and the still less intelligent have garments of various colors ; but the angels of the inmost heavens are without clothing. 179. Because the garments of the angels corre- spond to their intelligence, therefore also they correspond to truth, since all intelligence is from divine tiutii; 100 HEAVEl^ AND HELL. Wherefore whether you say that »nS«l»/f « t'' ^^"^ 1^8 lord n. to i^tellisence, or accordia« to dmn* "uth U » the ame thiug. That the gar,neat, of ome g ow as from flame, aucl those o so".e ,hme a^ rom h„h ,^^ bec^xuse flame correspouds '» S""''. ^"^ ''" ^,^ j from good. That the garmeo s of some are br =h iLrlsrh'eatr a\Vi;:r:Ung. ^ became they aTin iuuocenee, and iauocence correspouds to "IsO. Because the angels are clothed with garments hllVen b"jolm had',tmen't"'on8. and these likewise various according to every cue s state of life : magnificent for those who are in greater dignity, and less ma-niiicent for those who are in an .nlerior : atf I'sp^ecting the habitations in h-ven I have sev- eral times spoken with angels, and sa.d that at th.s day scarcely anv one would believe that they have hab.ta- tou and niansions ; some because they do not see the^ some because they do not know that angels are n.en ^me because thev believe that the angeUc heaven .s the heaven which is seen with the.r eyes around them, and because this appears en.pty, and ' W ^PP^fV'^^ augels are ethereal forms, they <=''"<^1"\'''*' '"^^ ';^ inither ; besides that they do not comprehend that there 'are such'things in the spiritual world asare -the natural world, because they know nothing about the spiritual. The angels said that they know that such ignurance reigns at tliis day in the world, and, what they wondered Tt diiefly within' the church, and there more with the in elligent than with those whom 'hey call simple my said further, that they might know from the Word hat an.-els are men, since tliose who have been seen l.a^e " • i:i .« .Yi-iiiTiPr the Lord, who took been seen as meu ; in like manner tiie i.oru, aU His Human with Uitn. And because ihey are men, that they have mansions and habitations and not ac- cording to the ignorance of some, which they called ■ insanitl that thet' fly about in the air. or that they are winds/although they are caUed spirits: and that men TDE DWELLINGS OF ANGELS. 103 mi^'ht apprehend this, if they would only tliink inde- pendently of their principles about anjrels ami f»pirits, which is the case when they do not bring it into question under direct thought, whether it be so ; for every one has a general idea that angels are in a human form, and that they have dwellings, which they call the habitiitions of heaven, which are more magnificent tlian the habita- tions of the earth ; but that this general iilea, which is from tlie influx of heaven, is instantly annihihtteil wlien it is brought directly under the view and thought ichether it be so; as is done especially with the learned, who by their own intelligence have shut up heaven to them- selves, and the way of the light thence. The case is similar in regard to a belief in the life of man after death : he who speaks about it, and does not tliink at the same time from erudition about the soul, or from the doctrine concerning the reunion t>f the body, bcheves that after death he is to live a man, and amongst angels if he has lived well, and that then he shall see magnifi- cent things, and perceive joys: but as soon as he looks to the doctrine of the reunion of the body, or to the hypothetical opinion of the soul, and the thought occurs whether the soul be such, and thus whether it be so, his former idea is dissipated. 184. But it is better to bring forward the proofs of experience. As often as I have spoken with the angels face to face, so often I have been with them in their habitations. Their habitations are quite like the habi- tations on earth, which are called lionses, but more beau- tiful ; in them are parlors, rooms, and bedchaml>era. iu great numbers : there are also courts, and round about are gardens, shrubberies, and fields. Where they are consociated, the habitations are contiguous, one near another, disposed in the form of a city, with streets, ways, and public squares, altogether like cities on our earth. It has also l)een granted me to pass through them, and to look about me on every side, and at times y 104 HEAVEN AND HELL. THE DWELLINGS OP ANGELS. 105 to enter the houses : this was done in full wakefulness, when ray interior sight was opened. 185. Palaces of heaven have been seen, which were 80 magnificent that they cuuld not be described : above they shone as if they were of pure gold, and below as if they were of precious stones, some l>eing more splendid than others. Within it was the same ; the rooms were adorned with such decoratious as there are not words nor sciences sufficient to describe. On the side which looked to the south, there were paradises, where all things shone in such way, in some places the leaves as of sflver, and the fruits as of gold ; and the flowers in their beds presented by their colors as it were rain- bows : at the boundaries again were seen palaces, in which the view terminated. Such is the architecture of heaven, that you would say that the art is there in its own art ; and no wonder, because thai art itself is from heaven. The angels said that such things, and innu- merable others which are still more perfect, are pre- sented by the Lord before their eyes; but still that they delight their minds more than their eyes, and this be- cause in everything they see correspondences, and by correspondences thiDgs divine. 186. Concerning corresi)ondences I have also been informe'd, that not only palaces and houses, but also all and each of the things which are within and without them, correspond to interior things which are from the Lord with them : that the house itself in general cor- responds to their good, and that the several things which are within the houses correspond to the various things of which their good consists ; and the things out of the houses, to their truths which are from good, and likewise to perceptions and knowledges: and that because they correspond to the goods and truths with them from the Lord, they correspond to their love, and ' thence to their wisdom and intelligence, because love is of good, wisdom is of good and at the same time of truth, and intelligence is of truth from good ; and that Buch are the things which the angels perceive when thev look at them, and therefore those things delight and affect their minds more than their eyes. 187. Thence it appeared evident why the Lord called Himself the temple which is in Jerusalem (John ii. 10, 21); and why the New Jerusalem was seen of i)ure gold, its gates of pearls, and its foundations of precit»ns Bt«>nes (Apoc. xxi.); namely, because the temple repre- sented the Divine Human of the Lord : the New Jeru- salem signifies the church which is hereafter to be estab- lished ; the twelve gates the truths which lead to good ; and the foundations the truths on which it i« founded. 188. The angels who constitute the Lord*s celestial kingdom, dwell for the most part in elevated places, which appear as mountains from the ground : the angels who constitute the Lord's spiritual kingdom, dwell in less elevated places, which appear as hills ; but the angels who are in the lowest parts of heaven, dwell in places which appear as ledges of stone. These things a'so exist from correspondence, for interior things conesjwnd to superior, and exterior things to inferior. From this it is, that mountains, in the Word, signify celestial love, hillu spiritual love, and rocks faith. 189. There are also angels who do not live conso- ciated, but separate, house and house: these dwell in the midst of heaven, because they are the best of angels. 190. The houses in which angels dwell, are not built like the houses in the world, but are given to them gratis by the Lord, to every one according to his rece[)tion of good and trntti : they are also varied a little according to the changes of the state of their interiors, of which above (n. 154-160). All things whatever which the angels possess, they acknowledge as received from the Lord, and whatever things they need are given to them. [ifM-iirmriiiliintillniniTmiir rltfrniiiil iiitriflTirl 106 HEAVEN AND HELL. BPACE IN HEAVEN. 107 BPACE IN HEAVEN. 191. Although all things in heaven appear in place and in space just as in the world, still the angels have no notion and idea of place and space. Because this cannot but appear as a i)aradox, I wish to present the subject in a dear light, inasmuch as it is of great importnnce. 192. All progresMOus in the spiritual world are made by changes of the state of the interiors, so that progres- sions are nothing else than changes of state : thus also I have been conducted by the Lord into t^ie lieavens, and likewise to the earths in the universe, and this as to the spirit, while the body remained in the same place. Thus all the angels move; hence to them there are no dis- tances, and if there are not distances, neither are there spaces' but instead of them states and their changes. 193. Because progressions are made thus, it is evi- dent that approximations are similitudes as to the state of the interiors, and that removals are dissimilitudes. From this it is that those are near to each other who are in a similar state, and those at a distance, who are in a dissimilar state ; and that spaces in heaven are nothing else than external states corresponding to in- ternal. It is from no other source that the heavens are distinct from each other, and also the societies of each hea-en, and everyone in the society. From this, like- wise, it is, that the hells are entirely separated from the heavens, because they are in a contrary state. 194. From the same cause also it is, that in the spiritual world one appears in presence to another, if he only intensely desires his presence, for thus he sees him in thought, and puts himself in his state ; and conversely, that one is removed from another as far as he is averse to him. And because all aversion is from contrariety of the affections and from disagreement of the thoughts, 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 also any one goes from one place to another, whether it be in his own city, or in courts, or in gardens, or to others out of his own society, then he comes there more quickly when he eagerly desires it, and more tardily when he does not eagerly desire it; the way itself being lengthened and shortened according to tlie* desire, although it is the same : this I have often seen and wondered at. From these things again it is evident, that distances, consequently spaces, are alto- gether according to the states of the interiors with the angels ; and that because it is so, the notion and idea of space cannot enter into their thought, although there are spaces with them equally as in the world. 196. This may be illustrated by the thoughts of man, in that spaces do not belong to them; for the things which man views intensely in thought, are set be- fore him as present. He who reflects also knows, that neither does his sight take account of spates, except from intermediate objects on the earth which he sees at the same time, or from his previous knowledge of the extent of the distance. This hajipens because there is continuity, and in what is continuous there does not ap- pear to be anything distant, except from those things which are not continuous. This is more especially the case with the angels, because their sight acts as one with their thought, and the thought acts as one with the af- fection, and because things appear near and remote, and are also varied, 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 anything from space, are signilied such things as relate to state ; as by distances, by near, by far, by ways, by journey, by so- journiugs, by miles and furlongs, by plains, tields, gar- ^. '— MIHililllfTiliiaillllS 108 HEAVEN AND HELL. dens, cities and streets, by motions, by measures of various kinds, by long, broad, high, and deep, and by innumerable other things; for most things which are with man in his thought, are from the world, and derive sometliing from space and time. I will only state what is signitieil in the Word by length, by breadth, and by height In the world, that is called long and broad, whfch is long and broad as to space, likewise high ; but in heaven, where they do not think from space, by length is meant a state of good, by breadth a state of truth, and by height their discrimination according to degrees (a.s to which see n. 38). The reason that such things are understood by those three dimensions is be- cause long, in heaven, is from east to west, and those are there who are in the good of love; and broad, in heaven, is from south to north, and those are there wlio are in truth from good (see above, n. U8) ; and high, in heaven, is both, according to degrees. 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 long, broad, and high, is de- scribed the new temple and new earth, with the courts, chambers, gates, doors, windows, and suburbs, by which is signified the New Church, and the goods and truths which are there ; otherwise to what purpose would be all those measures 1 In like manner the New Jerusalem is described in the Apocalypse, in these words : The citok down into a society of an inferior one, and speak with any one there : as soon as this is done, the angel is deprived of his intelli- gence and wisdom. The reason shall also be told. 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 middle heaven, the second degree is open, and the first and third are closed ; and to those who are in the last heaven, the first degree is open, and the second and third are closed : as soon, therefore, as an angel of the third heaven looks down into a society of the second, and speaks with any one there, his third degree is closed ; which being closed, he is deprived of his wisdom, for his wisdom resides in the third degree, and he has none in the second and first. These are the things wliich are understood by the words of the Lord in Matthew : lie that is on the house-top^ let him not go down to take what is in his house ; and he who is in the field, let him not return back to take his garment (xxiv. 17, 18). And in Luke : In that day, he who shall be on the house-top, and his goods in the house, let him not go down to take them away : and he who is in the field, let him not return back: remember IjoVs wife (xvii 31, 32). 209. Influx is not given from the inferior heavens '•'to the superior, because this id contrary to order, but THE FORM OF HEAVEN. 115 from the superior heavens into the inferior. The wis- d(»m also of the angels of a superior heaven exceeds the wisdom of the angels of an inferior heaven, as a myriad to one: which also is a reason that the angels (.f an inferior heaven cannot speak with the angels of a supe- rior one, yea, when they look thitlicr, they do not see them ; their heaven appears as something cloudy above the head. But the angels of a superior heaven can see those who are in an inferior heaven, though it is not allowed to converse with them, except with the loss of their wisdom, as was said a])Ove. 210. The thoughts and affections, and also the dis- course, of the angels of the inmost heaven, are never perceived in the middle heaven, because they so far transcend. But when it is well-pleasing to the Lord, there appears from these thoughts something like flame in the inferior heavens, and the thouglits which are in the middle heaven appear as something lucid in the li)west lieaven, and sometimes as a bright cloud of varied hue : from that cloud, its ascent, descent, and form, it is also known in som'^ dcgroc w'lat they are saying. 211. Fro'i these things it may be evident what is the form of hciven, namelv. that in the inmost heaven it is the most perfect of nil in the middle heaven also perfect, but in an inferior degiue, and in the last heaven a degree still inferior ; and tliat the form of one heaven sul)s?sts from another by influx from the Lord. But what communication by influx is, cannot be compre- hended, unless it be known what degrees of altitude are, and how thev differ from the degrees of longitude and latitude. What these different degrees are may be seen above (n. 38). 212. As to what specifically concerns the form of heaven,* and how it goes and flows, this is incomprehen- sible even to the angels. Some idea may be conceived of it from the form of all things in the human body, ex- amined and explored by a sagacious and wise observer; 116 HEAVEN- AND HELL. for it has been shown above, in their proper chapters, that the whole heaven resembles one man (see n. 59 to ^2); antl that all thinj-s which are iu man correspoml to the heavens (n. 87 to 102). How iucompreusible and luex- plicable that form is, is evident only in general from the nervous fibres, by which all and each of the parts are woven to-ether. What these fibres are, and h.^w they CO and flo"w in the brain, is by no means visible to the eye, for innumerable ones are there so folded together, that taken together they appear as a soft continuous mass, when vet all and each of the things wliich are of the will and understanding, flow most distinctly into acts according to them. How they again fold themselves to-ether in the body, is manifest from the various plexases, as from those of the heart, of the mesentery, and others ; and also from the knots which are called gan-lions, into which some fibres from every province enter, and there mingle themselves together and being otherwise conjoined, go forth to their functions, and this a-ain and again ; besides similar things in every viscus, nTember, organ, and muscle. He who 8urveys those fibres with the eye of wisdom, and the many wonderful things there, will be utterly astonished; and yet the thin<^ which the eye sees are few, and those which it does\ot see are still more wonderful, because in interior nature. That this form corresponds to tiie form of heaven, appears manifest fron. the operation of all things of the understanding and the will iu it and according to if for whatever a man wills, passes spontaneously into act according to that form, and whatever he thinks, per- vades the fibres from their l>eginning9 even to their terminations, of which are the senses ; and because it is the form of thought and will, it is the form of intelli- gence and wisdom. This is the form which corresponds to the form of heaven : hence it may be known, that Bach is the form according to which every affection and thought of the angels extends itself, and that they GOVERNMENTS IN HEAVEN". 117 are so far iu intelligence and wisdom as they are m form : that this form of heaven is from the Divine Hu- man of the Lord, may be seen above (n. 78-86). ili^s® thin-s are stated that it may also be known, that the heavenly form is such that it cannot ever be thoroughly expl )red, ev^n as to its general things, and thus that it is incomprehensible even to the angels, as was said above. GOVERNMENTS IN HEAVEN. 213 Because heaven is distinguished into societies, and the greater societies consist of 8..me hundreds of thousands i,f angels (u. 50), and all within the society are indeed in !>imilar good, but not in similar wisdom (n 43 . it necessarilv follows that tiierc are also govern- ments ; for order is to be observed, and all things of order are to be guarded. But governments in the heavens are various, of one sort in societies which con- Rtiture the Lord's celestial kingdom, and of another sort in the societies which consti ute the Lords spiritual kiiK-lom ; they differ also according to the ministries of everv society. But in the heavens there is no other government than the government of mutual love, and the government of mutual love is lieavenly government. 214 Government in the Lord's celestial kingdon. is called Justice, because all who are there are in the good o# love to the Lord from the Lord, and what is from that good is called just. Government there is of the Lor.l alone; He leads them and teaches them m the affairs of life. The truths, which are called truths of iud-men:, are written on their hearts, every one knows, perceives, and sees them ; matters of judgment, therefore, never come into dispute tliere, but matters of justice, which are of life. The less wise question the more wise iiiifkMnMM 118 heave:n' and hell. on these points, aud the latter the Lord, and receive answers. Their heaven, or their inmost joy, is to live iustly from the Lord. 215 Government in the Lord's spiritual kingdom is called Judgment ; because they are in spiritual good which is the good of charity towards the neighbor, and this good in its essence is truth ; and truth is of judg- ment, and good is of justice. These are also led by the Lord, but mediately (n. 208); and therefore they have governors, fewer or more, according to the need of the Lciety in which they are : they have also laws, accord- ing to which they live among themselves. The govern- ors administer all things according to the laws ; they understand tliem because they are wise, and lu doubtLul cases because they are enlightened by the Lord. ^ ^ 216 Since government from good, such as is in tlie Lord's celestial kingdom, is called justice, and government from truth, .uch as is in tlie Lord's kingdom, is called iud-ment, therefore in the Word it is B^id r^sUceand iudnment, where heaven and the church are treated of ; and by justice is signitied celestial good, and by judgment spiritual good, which good, as w:is said above, in its essence is truth ; as in the following passages : Of peace there shall be no end, upon the throne of David and u,>on his kingdom, to order it and to establish it with judgment and justice from henceforth forever (Isaiah ix. 7). By David is there understood the Lord, and by his kmgdom heaven, as i^ evident from the passage which now follows : / will raise unto David a just Branch, and he shall reign a Kimi, and shall act intelligently, and shall do judgment and JUSTICE in the earth (Jer. xxiii. \)' J^l;ov^,^ »« ^.f" alted for Ue dwelleth on high; He hath filled Z,on with JUDGMENT and JUSTICE (Isaiah xxxiu. 5). By Zion also is meant heaven and the church. / Jehovah, doing JUDGMENT and JUSTICE in the earth, because in them 1 am well pleased (Jer. ix. 24). / will betroth thee unto Me forever yea I will betroth thee unto Me in justice and G0VEllNME]SrT3 IN HEAVEN. 119 JUDGMENT (Hosea ii 19). Jehovah, in the hearms thy JUSTICE is as the mountains of God, and th>/ judgments as the great deep (Psalm xxxvi. 5. 6). They ask of me the JUDGMENTS o/* JUSTICE, thn/ take delight in approach- inq to God (Inaiah Iviii. 2): and elsewhere. 217. In the spiritual kingdom of the Lord, there are various' forms of government, differing in different socie- ties ; the variety is according to the ministries which tl»e societies perform. Their ministries are according to the ministries of all things in men, to which they correspond; and that these are various is well known ; f(>r the iieart 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 administi-anons of these in the body, so likewise there are various* adminis- trations of societies i:i the Greatest Man, whicli is heaven : for there are societies which correspond to them. That there is a correspondence of all things of heaven with all things of man may bo seen in its proper chapter above (u. 87-11)2). But all the forms of government agree in this, that they regard the public good as thp end, and in that the u'ood of every one. And tliis is so, because all in the universal l^eaveu are under the auspices of the Lord, who loves all, and from divine love ordains that there should be a common good, from which each one may receive his own good : every one also receives good in proportion as he loves the common good ; for as far as any one loves the community, so far he loves nil and every one ; and because that love is of the Lord, therefore he is so far loved by the Lord, and good is done in him. 218. From these things it may be evident what sort of governors there are, namely, that they are those who are in love and in wisdom more than others, thus those who from love will good to all, and from wisdom know how to cause it to be done. Those who are such do not rule and command, but minister and serve ; for to do good to others from t!ie love of good is to serve, and to provide that it be done is to minister. Neither do they I heave:^ and nELL. 120 make themselves greater than others, but les^, for they have the pood of society and of their neijjhborin the first place, hut their own in the second place : what is m the first place is greater, and what is in the second less. But still they have honor and plory ; they dwell in the midst of the society, more elevated than others, and also in magnificent palaces: they also accept this glory and that honor, vet not for the sake of themselves but for the sake of obedience, for all there know tliat they have that honor and glory from the Lord, and that ou this account they are to be obeyed. These are the things which are understood by the Lord's words to llis disci- ples • Whosoever would become great amom; you, let lum be your minister'; and whosoever would be Jirst amone- aiuse there is the Divine of the Lord ; and that he knew no external holiness without them : and when he thought of external holiness without them, he said that perhaj.s it mar be something which counterfeits holiness m out- - ward appearance, or something acquired by art, or some- thing hypocritical ; and that some spurious hre, from the DIVTNTE WORSHIP IN HEAVEN. 1-23 love of self and the world, may excite and aet forth such holiness. 225. All the preachers are from the Lord's spir- itual kingdom, and none from the celestial kingdom : that they are from the spiritual kingdom, is because there they are iu truths from good, and all preaching is from truths ; that there is none from the celestial king- dom, is because there they are in the good of love, and from tliat they see and perceive truths, but they do not speak abtmt them Although the angels who are in tlie celestial kingdom perceive and see truths, still there are preachings there, since by preaching they are enlight- ened in the truths which they know, and are perfected by many which they did not know before : as soon as they hear tliem, they also acknowledge them, and thus perceive them. The truths which they perceive, they also love, and by living according to them, they make them of their life ; to live according to truths, they say, is to love tiie Lord. 226. All preachers are appointed by the Lord, and thence arc in the gift of preaching ; it is not allowable for any except them to teach in the temples. They are called preachers, but not priests ; the re;ison that they are not called priests, is because the priesthood of heaven is tlie celestial kingdom : for priesthood signifies the good of love to the Lord, in which those are who are in that kingdom ; but the royalty of heaven is the spiritual kingdom, for royalty signifies truth from good, in which are those who are in tiiat kingdom (see alnjve, n. 24). 227. The doctrines according to which the preacli- ings are made, all regard life as an end, and none regard faith without life. The doctrine of the inmost heaven is more full of wisdom than the doctrine of the middle heaven, and this more full of iutelligence than the doc- trine of the lowest heaven ; for tlie tlix;trines are adapted to the perception of the angels iu each heaven. The essential of all the doctrines ia» to acknowledge the Di- vine liumau of the Lord. 124 HEAVEN AND HELL. THE POWER OF THE ANGELS OF HEAVEN. 228 That the angek have power, those cannot comprehend who know oothiuf? of the spiritual world and oE its influx into the natural world : they think that the au-els cannot have power, because rhey are s^piritual, and so pure aud unsubstantial that they cannot even he seen by the eves. But those who look more interiorly into the causes of things, think differently : they know tiiat all the power which man has, is from his nnder- standin- and will, for without these he cannot move a particle of his body: understaudinj- aud will bemfr his spiritual man. This actuates the body and its members at its pleasure ; for what it thinks, that the mouth and ton-ue speak, and what it wills, this the body acts ; it aUo ^,aves stren-th at pleasure. The will and under- stan.liu- of man are ruled by the Lord throu-h an-ela an.l spirits, and therefore all thin-s of the body are also so ruled, because they are from the will and understanding; and if you will believe it. man cannot even stir a step without the influx of heaven. That it is so, has been shown to me by much experience ; it has been given to the ancrels to move my steps, my actions, my tongue, and speech, as they pleased, and this by influx into my will and thought ; aud I fouuil by experience that of myself I could do nothing. They said afterwards that every man is so ruled, and that he may know t ns from the doctrine of the church and from the Word, for he pravs that God would send His angels to lead him, direct his 'steps, teach him, and inspire what he should think and what he should speak ; and much more, although when he thinks by himself without doctrine, he says and believes otherwise. These things are said, that it may be known what power the angels have with man. 229 But the power of the angels in the spiritual world is so great, that if I should rekte all the thin-s THE POWER OF THE AKQELS OF HEAVEN. 125 concerning it which have been seen by mo, they would exceed belief: if anything there resists, which is to be removed because it is contrary to divine order, they cast it down and overturn it merely by an effort of the will and a look: thus I have seen mountains, which we e occupied by the evil, cast down aud overthrown, and sometimes shaken frum one end to the other, as is the cai»e iu earthcpiakes ; also rocks opened in the midst even to the deej), ai)d the evil who were upon them swallowed up. 1 have seen also some hundreds of thousands of evil spirits dispersed and cast into hell by them : numl)er8 are of no avail against them, nor arts, cunning, and cou- fed<'racies, for they see all, and disi)erse them in a mo- ment : but more may be seen on this subject in the relation concerning the Destruction uf Babijfon. Such power they have iii the spiritual worhl. That tlie angels also have similar power iu the natural world, when it is granted, is evident from the Word ; as that they gave nhole armies to destruction, that they brought a pesti- lence, of which seventy thousand men died ; of which angel it is thus read: The amjel stretched out Us hand O'/linst Jerusalem to destrof/ it ; hat Jehovah repented him of the evil, and said to the angel that destroyed the people, it is enough, stay now thy hand. And David saw the angel that smote the people (2 Samuel xxiv. 16, 17): be- sides other p:issages The angels, because they have such power, are therefore called powers ; as in David : Bless Jehovah, ye angels that excel in strength (rsalin ciii. 20) ^ . 230. It is to be known, however, that the angels have no power at all from themselves, but that all the power thev have is from the Lord ; and that they are so far powers as they :ic knowledge this. Whoever of them believes that he has power from himself, becomes in- stantly so weak, that he cannot even resist one evil spirit; which is the cause that the angels attribute nothing at all of merit to themselves, that the/ are 126 HEAVEN AND HELL. averse to all praise and glory on account of anything done, and that they ascribe the praise and glory to the 231. It is the divine truth proceeding from the Lord which has all power in the heavens, for the Lord m lieaven ia divine truth, united to divine good (see n. 126-140); as far as the augels are receptions of it, so far they are powers. Every one also is his own trnth and his own good, because every one is such as his un- derstanding and will are; and the understanding is of truth, because all of it is from truths, and the will is of good, because all of it is from goods ; for whatever any one understands, this he calls truth, and whatever he wills, this he calls good: thence it is that every one is his own truth and iiis own good. As far, therefore, as an angel is truth from the Divine and good from the Di- vine, so far he is a power, because so far the Lord is with him ; and because no one is in good and truth ex- actly similar or the same with another, since in heaven, as in the world, there is perpetual variety (n. 20), there- fore one angel is not in similar power as another. 1 ho«e are in the greatest power who constitute the arms of the (ireatest Man, or heaven ; because those who are there are in truths more than others, and into their truths there flows good from the universal heaven. The i)Ower also of the whole man transfers itself into the arms, and bv them the whole body exercises its powers ; hence it is that by arms and by hands in the Word, is signihed power. In heaven there sometimes appears a naked arm extended, which is of so great power that it could break in pieces everything in its way, even if it were a rm-k upon earth. Once also it was moved towards me, and 1 perceived that it was able to crush my bones to atoms. 232 That the divine truth which proceeds from the Lord hlis all power, and that the angels have power a^ far as they are receptions of divine truth from tlie Lord, may be seen above (n. 137). But the augels are so far THE SPEECH OF ANGELS. 127 receptions of divine truth, as they are receptions of divine good, for all power belongs to truths from gmwi, and none to truths without good ; and likewise good has all power by truths, and none without truths : power exists from the conjunction of both. It is similar with faith and love ; for whether you say truth or faith it ia the same thing, since the all of faith is truth ; also whether you say good or love, it is the same thing, since the all of love is good. How great power the angels have by truths from good, was made evident also from this, that an evil spirit, when only looked at by the .ingels, falls into a swo(m and does not appear as a man, and this until the angel turns away his eyes. The cause that such an effect is produced by the look of the angels is, because tlie sight of the angels is from the light of heaven, and the light of heaven is divine truth (see al)Ove, n. 12G-132) : eyes also correspond to trntha from gOOil. 233. Since truths from good have all power, falsea from evil have no power at all. All in hell are in faliCs from evil, wherefore they have no power against truth and good. But what their power among themselves is, and what the power of evil spirits is, before they are cast into hell, will be told in what follows. THE SPEECH OF ANGELS. 234. Angels speak one with another just as men in the world, and also on various subjects, as on domestic affairs, on tlie affairs of civil society, on the affairs of moral life, and on the affairs of spiritual life j nor ia there any other difference, than that they converse more intelligently than men, because more interiorly from thought. It has l>een granted me often to be in company with them, and to speak with them as a friend with a frieud. ami sometnncs as '^ _^^^ ^^^ ,,m, „.en.. I t:t:r£:i:-r;;;arri%au.,..u.,...en pnishtd into words ; it is also a. ^^^^^ ^ Lai.hear-U,v.ouud; ortheyhaeecjua.^^^^ tonjrue aud ear. ; and they to ,^^^j. ,,„t ^ is «hi"Ven aff tion and thought. The " ^":/rch CO r ponds to their affection, and the arriculatious of sound, ^^^l)^^, ^.^^^^^ ';;,,,,! . which are thoir affection, and ^ ^^^^^ ^o.^t \vhich are words, correspond to ^\l''^'\ correspond, to fruu. affection; and hec^vu.eUn,uae^^^^^^^^ ,^^^^^^^.^^^ them, that also -^ .^l''^^^^^^ ^1 ;l;;„as mav know that and thought speaku.-^ He ^^^^^^is «£ love, and that all thought is fr^^"V'^ aJou^^^^^^^^^^^ ^^>« the ideas of ^l-ught are various fom connnon affection IS distn^^^^^^^^ ^^^»^^^ ,,j^ ., at all is given 7»^^^"",^f ^''';°„° el« know what another from it ^y^^^T'':iX Z'^^^^^^ Bound, what his "^r^r^^a'd froTtt articu^^^ of sound, or affection is, and iroin ^^^,^ ^ words, what his muid '^ ^f^^J^^^ii^^^^ffection is. for single series ^^T^^' ^^f^^^^^^^/ t L everv one has they attend l>--l-^^-;„^;^'tne when he 'is in joy various affections, »f /^"^^^j^^^^^heu in clemeucy and another when in grief, anotner wn« TIIE SPEECH OP AVOELS. 129 mercy, anoiher when in sincerity and truth another when m l.,ve and charity, another when in zeal ur in an-or, an,>ther whei. in simulation and deceit another when ,n quest of honor and glory, and soon; Imt the ruling affection or love is in them all ; wherefore the wiser angels, because they perceive this, know from the speech all the state of another That it is .o. has been g.ven me to know from mu<;h experience. I have heard angels discovering the life of another merelv from hear- n.- nni; they said also that they know all things of another shfe from some ideas of his thought, because t u-y know thence his ruling love, in which are all tiiings in their order; and that man's book ol life is Lot lung else. 237. Angelic language has nothing in common with human languages, unless with some words, which sound irom a certain affection; yet not with the words them. scKos, but wuh tlieir sound, on which subject sometliine w 11 be said .1. what f olhm s. That angelic language has not «' y h.ng in common with human languages, is evident f'o... this, that it is impossible for the angels to utter one wor. ot human hngnage; this has been tried, but thev ci.uld not: for they cannot utter anything but what IS alro.,rether in agreement with their affection ; that wli.rh ,.s not m agreement is repugnant to their verv life f"r 1, o „ of affection, and their speech is from it. I have l>een told that the first language of men on our earth was in agreement with the angelic language, be- cause they ha.l it from heaven; and that the Hebrew lauL-uage agrees with it in some things. 238 Because the speech of angels corresponds to tlie.r affection, which is of love, and the love of heaven IS love to the Lord and love towards the neighbor (see ahove.n l3to 19), it is evident how elegant and de- .jhtful their speech is, for it affects not only the ears hut also the interiors of the mind of those who hear.' llierewasa certain hard-hearted spirit, with whom an HEAVEN AND HELL. 130 angel spoke: he from his speech was at length so at- fe-ftecl that he shed tears, saying that he could not re- sist, because it was love speaking, and that he never "TaO "^The speech of the angels is also full of wis- dom, because it proceeds from their interior though , au.l their interior thought is wisdom, as the.r inter or affection is love , love and wisdom thus conjom them- selves ill their speech : cousequeutly it is so full of «.s- ^oin, that they can express by one word what man can- pot Express by a thousand words, and also the Ideas o their thought comprehend such tl.mgs as mail cannot conceive, ^tiU less utter. Hence it is 'hat the thuigs which have been heard and seen in heaven are saad o be ineffable, and such as ear has never heard nor eye seen Tliut it is so, it has al»o l«eu ,;iveii ii.e to ki.ow Ty experience. I have sometimes been lot into the s ate iu which angels are, and in that state have «Mei. «.tl them, and then I understood all; but when 1 was le to^k into my former state, and thus into the natura thought proper to man, and wished to reco lect what I had heard. I could not; for there were thousands o thin-8 which were not adapted to the ideas of natural thoufht, thus not expressible, except only by variega- tfons^f heavenly light, and thus not at all by huiuan words. The ideas of the thonght of angels, from which are their words, are likewise inodihcatious »« «''• Ji;" of heaven, and tlie affections, from which is the sound of the worfs, are variations of the heat of heaven since the li"ht of heaven is diviue truth or wisdom, and he heat of heaven is divine good or love (see above, n 26 to UO, and the angels have affection from the divine love and thought from the diviue wisdom. 240 Because the speech of the angels proceeds immediatelv from their affection, - for, as was said aLTe n 236), the ideas of thought are various forms, tnto wwi the general affection is distributed, -the THE SPEECH OF ANGELS. 131 au;,rels can express in a minute w'aat man cannot express in half an hour ; and they can also, by a few words, pre- sent what has been written on many pages : this also has been proved to me by much experience. The ideas of the ihou'^ht of angels, and the words of their speech, thu.s make one, like the efficient cause and the effect; for in the words is presented in effect what is in the ideas of thought in the cause; hence it is, that every word comprehends in it so many things. Each thing of the thought, and thence each thing of the speech of angels, appears also, when presented to view, like a thin wave, or circumfluent atmosphere, in which are iuuu- meraide things iu their order, which are from their wis- dom, and which enter another's tliought, ane an image of the w»»rld (n 57); and the internal man is not opened except by the divine truth proceeding from the Lord, because that is 138 HEAVEN AND HELL. the light of heaven and the life of heaven (u. 12G- 251. The influx of the Lord Himself with man is into the forehead, aud thence into the whole face, since the forehead of man corresponds to love, aud the face corre^^pouds to all his interiors. The influx of the spir- itual an-els with man is into his head everywhere, from the forehead and temples to every part within which is tlie eerel)rum, because that re-ion of the head corre- sponds to intelligence: but the influx of the celestial an-els is into that part of the head within which is the cer'ebelhiin, and which is called the occiput, from the ears all around, even to the ueck, fi)r that re^'ion corresponds to wisdom. All the speech of an-els with man enters bv those ways into his thou-hts: hence it was perceived what angels th^ were who spoke with me. 252. They 'who sjKiak with the angels of heaven, also see* those things which are in heaven, because tliey Hce from the light of iieaven, in which their lutenore arc • the angels also see through them the things which are on the earth ; for with them heaven is conjoined to the world, and the world is conjoined to heaven Vor, as ivas said above (n. 246), when the angels turn them- selves to man, thevso conjoin themselves to liim, tliat thev know not otherwise tlia.i that the things appertuin- iivr'to man are theirs, not only those which are of his speech but also those which are of the sight and hearing; man also, on the other hand, knows not otherwise 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 tiroes the.efore were called the golden age : thes3, because they ackuow - ed<'edthe Divine under a human form, thus the Lord, spoke with the angels of heaven as with their Iriends, and tlie angels of Iieaven with them likewise as with their friends, and in tliem heaven and the world made one. But man after those times successively removed SPEECH OF ANGELS WITH MAN. 139 himself from heaven, by lovmg himself more tliau tlie Lord, and the world more than heaven ; thence he lie- pan to feel the deliglits of the love of self and the world, separate from the delights of Iieaven, and at length to such a degree, that he knew no other delight. Then 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 which are of the world, and in thick darkness as to all things which are of heaven. 253. After those times seldom did any one speak with the angels of heaven, but some spoke with spirits, wlio 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 back from the Lord : those which are turned to the Lord, are also turned to heaven ; but those which arc turned to self, are also turned to the world : and those which are turned hither, can with diflfiiulty be elevated : yet they are ele- vated bv the Lord as far as can be done, l»v the conver- sion of the love, and this is done by truths from the Word. 254. I have been informed how tlie Lord spoke with the propliets through whom the Word was given. He did not speak with them as with the ancients, by an influx into their interiors, but by spirits who were sent to them, whom the Lord filled with His look, and tlius inspired words.which they dictated to the prophets ; so that it was not influx but dictation. And because the words came forth immediately from the Lonl, they were eacli filled with the Divine, and contain within an internal sense, which is such that the angels of heaven perceive tliem in a heavenly and spiritual sense, when men |)er- ceive them in a natural sense : thus the Lord has con- joined heaven and the world by the Word. How spirits are filled with the Divine from the Lord by His look, has been shown. The spirit filled with the Divine from 140 HEAVEN" AND HELL. SPEECH OF AXGELS WITFI MAN. 141 the Lord knows not otherwise than that he is the Lord, and that the Divine is what speaks, and this even until he has done speaking ; afterwards he perceives and ac- knowledf^es that he is a sjiirit, and that he did not speak from himself, but from the Lord. Because such was the state of the spirits who spoke with the prophets, there- fore also it is said by them, that Jehovah spoke: tlie spirits also called tlieniselves Jehovah, as may he mani- fest, not only from tlie prophetical, but also from the historical parts of the Wonl. 255. That it may be known what the conjunction of au^'cls and spirits with man is, it is permitted to re- late some thinjjs worthy {)f mention, fron\ which it may be illustrated and concluded. VVlien anj^els and spirits turn themselves to man, then they know not otherwise than that the language of the man is tiieirs, anil that they have no other : the reason is, because then they are in the man's lansuii^'O, and not in their own, which they do not even remember ; but as soon as they turn them- selves from the man, tlien they are in their own an^^elic and spiritual lan<;uage, nor do they know anything of the lanrruage of tlie man. The case was similar witii me, when I was in company with the angels, and in a similar state with chem : then I also spoke with them in their language, nor did I know anything of my own, which I did not remember; bat as soon as I was not in company with them, I was in my own language. It is also worthy of mention, that when angels and spirits turn themselves to a man, they can speak with him at any distance; they have also spoken with me, when tliey were afar off, as loudlv as when thev were near : but when they turn themselves from a man, and speak one with another, nothing at all of what they speak is heard by man, even if it be close to his ear: from this it was made evident that all conjunction in the spiritual world is according to the turning. It is also worthy to be men- tioned, that several can speak together with a man, and the man with them : for they send some spirit from themselves to the man with whom they wish to speak, and the ^j.irit sent turns himself to him, and the rest of them turn to their spirit, and thus tliev concentrate their thoughts, which the spirit ntters. The spirit then knows not otherwise than tliat bespeaks from himself, and they know not otherwise tlum tliat they speak from them selves: thus the conjunction of several with one is made by the turning together. But concerning these emissary spirits, who are al.so called subjects, an. I concerning corn mnnk-aiion with them, more will be sai.l in what follows. 258. It is not lawful lor any angel or spirit to si)eak wiih a man from his own memory, but from that of the man ; for angels and sj)irits have memory as well as men If a spirit sln/uld siicak with a man fr.)m his own memory, then the man would not know otherwise than that the thiiigs whirh he then thinks were his own, when yet they are of the spirit; it i^ like the recollection of a thing, which yet the man npver heard or saw. That it is so, has been given me to know from experience. Hence there was wiUi some of the ancients the opinion,* that after some thousands of years they should return into their former life, and into all its acts, and also that they had returned : they oncluded it from this, that sometimes there had occurred to them, as it were, a recollection of things which yet they never saw or heard; which came to p;ws. bccunse sj)irits flowed from their own memory into their ideas of thought. 25 7. There are also spirits, who are called natural and corporeal spirits; the.se, when they come to a man, do not conjoin themselves with his thought like other spirits, but enter into his body, and occupy all his senses, and speak through his month, and act by his members,' then not knowing but that all things of the man are theirs. These are the spirits who obsess man : but they have been cast by the Lord into hell, and thus altogether removed, whence such obsessioiw are not permitted at thiii day. 142 HEAVEN AND HELL. WRITINGS IN HEAVEN. A. ..* 258. Because the angels have speech, and their speech is a speech of words, they have also Writings, and by writings they express the sentiments of their mind as well as by speech. Several times papers have been sent to me, traced with writings, altogether like manuscripts, and some also like papers printed in the world. I was able also to read them in like manner, but it was not allowed to get from them more than a little of the sense : the reason was, because it is not according to divine order to be instructed by writings from heaven, but by the Word, singe by this alone there is communication and conjunction of heaven with the world, thus of the Lord with man. That ])aper8 written in heaven appeared ale Lord, and what is dictated by the Lord passes through all the heavens in order, and terminates with man : hence it is accommodated as well to the wis- dom in which angels are, as to the intelligence in which men are. From this it is that angels also have the Word, and that they read it equally as -men on earth: from it also are their doctrinals, and from it they preach (n. 221). The Word is the same; its natural sense however, which is the sense of the letter with us, is not WRITINGS IN HEAVEN. M3 in heaven, but the spiritual sense, which is its inrern.il fense: what this sense is, may l)e seen in the siuall treatise concerning the White Horse spoken of in the Apocalypse. 260. Once also a little paper was sent to me from heaven, upon which there were only some words written in Hebrew letters, and it was said that every letter in- ynlved arcana of wi8d<.m, and that these were contained in the inflec tions and curvatures of the letters, and thence likewise in the sounds. From this it was evident to mo what is signified by thf-se words of the Lord : Verily f sail unto you, until heaven and earth pass away, one iota or one tittle shall not pani away from the law ( Matt. v. 18). That the Word is diuae as to every tl". t» of it. Is also known in the church ; but where the d. --ne lies hid in cvory tittle, is not as yet known, and therefore shall l>e ti'ld. The writing in the inmost heaven consists of various inflected and circumflected forms, and the in- flections and circumflexions are according to the form of heaven ; by them the angels exjjress the arcana of their wisd(mi, and also many things wliich thev cannot utter by words ; and what is wonderful, the angels know that writing without the aid of a teacher; it is implanted in them like tlie speech itself (of which n. 2.36) ; where- fore this writing is heavenly writing. That it is im- planted, is because all extension of the thoughts and affections, and tlience all communication of th'e intelli- gence and wisdom of the angels, goes 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 ancient }>eople on this earth, before letters were invented, also had such writing; and that it was translated into the letters of the Hebrew language, which letters in ancient times were all inflected, and not any of tliera, as at this day, terminated as lines : hence it is, that in the Word are divine things and the arcana of heaven, even in its iotas, points, and tittles. 141 HEAVEN- AXD HELL. 2G1. Tliis writiiijr, which is made by types of a heuvei.ly form, is in use in the inmost heaven, where they excel all otheM in wisdom; affections are expressed by them, from whicli fhor.f^hts flow and follow in order, accordini; to the subject: treated of ; heuce it is. that those writin.ij:s involve arcana which cannot l)e exhausted bytlioui;ht: these writinjrs it has also Ixjen granted uie to see. Rut in the inferior lieavens there are not such writinijs; the writinp:s in these heavens are similar to writiiiijs in the world, in similar letters, but still not intellij^ible to man, because they are in aiij^^elic lan- )2ruauo ; and angelic lanfruajxe is such that it has noth- inj; in common witii human language (n. 237); for by vowels they exyiress affections, by consonants the ideas uf thought from affections, and by words from them the sense of the matter /see above, n 236. 2-11). This writing also involves in a few words more than a man can describe l>y several pages: t^iese writings also have been seen by me. They have the Word written in this way in the inferior heavens, and by heavenly forma in the inmost heaven. 282. It is worthy of remark, that writings in the lieavens flow naturally from their thoughts themselves, and this so easily, that it is m^ if though*; put itself forth ; neither does the hand hesitate in the choice of any word, because words which they speak, as well as those which they write, corres[)ond to the ideas of their thought, and all correspondence is natural and sponta- neous. There are also given in the lieavens writings without the aid of the hand, from mere corresp.)ndeuce of the thoughts ; but these are not })ermauent. 283. I have also seen writings from heaven of mere numbers, written in order and in a series, just as in writings of letters and words ; and I have l>een instructed that this writing is from the inmost heaven, and that their heavenly writing (spoken of above, n. 2C0, 261) is presented iu numbers with the angels of an inferior WrSDOM OF THE ANGELS. 145 heaven, when the thought from it flows down ; and that this numerical writing in like manner involves arcana, some of whicli cannot be comprehended by thought nor exy)res8ed by words. For all numl^ers correspond, and according to correspondence are significant. tMjuallv as >\ord8; yet with this difference, that numbers involve generals, and words i»articulars ; and because one gea- eral involves innumerable particulars, hence it is that numerical writing involves more arcana than literal From these things it was evident to me, that the iimnr bers in the Word signify things equally as the words there : what the simple numliers signify, as 2, 3, 4, 5, 6 T, 8, 9, 10. 12, and what the compound, as 20. 30, 50, 70, 100, 144, 1,000, 10,000, 12,000, and others, may be seen in the IIkave\ly Akcana, where they are treated of. In that writing iu lieaven tlie number is alwavs pre- flxed, on which those which follow in a series depend, aa on their sui)ject ; for that number is, as it were, the index of tiie matter which is treated of, and from which is the determination of the following numbers to the matter in particular. 264. Those who do not know anything concerning heaven, and who d<» not wish to have any other idea con- cerning it than as of something purely atmed, are unknown, and these, before they become known, are in the understanding? as shadows, and thus also corneal the thing as it is in itself: but still they ar^ such things as can be known, and when tliey are known be coni))re- liended, provided that the mind be delighted with tliern ; for delight has light with it, because it is from love; and to tiiose wiio love such things as are of divine and heavenly wisdom, light shines from heaven, and there is eidiglitennient. 286. What the wisdom of angels is, may be con- cluded from this, that they are in the light of heaven, and the light of heaven in its essence is divine truth, or divine wisdom; and this light enlightens at the fame time their internal sight, which is of the mind, and their external sight, which is of the eyes : that the liglit of heaven is divine trutli, or divine wisdom, may be seen al)ove (n. 12t>-133). The angels also are in heavenly lieat, which in its essence is divine good, or divine love, from which they have the affection and desire of growing wise: that the heat of heaven is divine good, or divine love, may be seen above (n. 133-140). That the angels are in wisdom, so tliat they may be called wisdoms, may be concluded from this, tliat all tlieir thoughts and affec- tions rtow according to a heavenly form, which form le the form of divine wisdom ; and that their interi(jrs, which receive wisdom, are composed to that form. 'J'hat the thuuened. There are three degrees of life, which correspond to the three 148 HEAVEN AND HELL. heavens, with every ani^el (see n. 29-40); those with whom the Hrst degree is o])en, are in the tirst or lowest lieaven ; those with whom the second dep^ree is open, are in the second or middle h'^aven ; l)Ut those with whom the third dej^ree is open, are in the third or inmost heaven ; accordiu<^^ to these dej^rees is the wisdom of the anijels in tlie heavens. Hence the wisdom of the angels of the inmost heaven immensely transcends the wisdom of an;?els of the middle heaven, and the wisdom of these immensely transcends the wisdom of the angels of the lowest heaven (see above, n. 209, 210 ; and what degrees are, u. 38). That tliere are such distinctions is because those things which are in a superior degree are particu- lars, and those things which are in an inferior degree are generals, and generals are the continents of particulars. Particulars in respect to generals, are as thousands or myriads to one, and so is the wisdom of the angels of a superior heaven to the wisdom of the angels of an in- ferior heaven. But still the wisdom of these in like manner transcends the wisdom of man, for man is in a body and the things of its senses, and the things of man'd corporeal sense are in tiie lowest degree. Hence it is evident what kind of wisdom they possess, who think from things of the senses, that is, those who are called sensual n)en, namelv, that thev are not in anv wisdom, but only in science ; but it is otherwise with those men whose thoughts are elevated above things of the senses, and especially whose interiors are open even into the light of heaven. 263. How great the wisdom of the angels is, may be evident from this, that in the heavens there is a com- niunicatio)! of all things ; the intelligence and wisdom of one is communicated to another, heaven being a com- munion of all goods. The reason is, because heavenly love is such that it wills that what is its own should 1)6 another's ; therefore no one in heaven perceives his own good in himself as good, unless it be also in another ; WISDOM OF THE ANGELS. 149 from this also is the happiness of heaven, and this the ang<«ls derive from the Lord, whose divine love is of this i.ature. That there is such communication in the heav- ens, haa been also given me to know by experience: some simple ones h.'\ve sometimes been taken up into heaven, and when there, they came also into angelic wis- dom, and then they understood such things as they could not comprehend before, and hpoke such things as they could not utter in the former state. 269. What the wisdom of the angels is, cannot be described by words, but only illustrated by some general thiiigs. Angels can express by one word wlrat a man cannot express by a thousand words; and moreover in one angelic word there are innmnerable things which cannot be expressed by the words of human language ; for in each of the things which angels speak, there are arcana of wisdom in continuous connection, to which hu- man sciences never reach The angels also supply what they do not express fully by the words of their sjieech, hv sound, in which there is an affection of the things in their order; for, as was said above (n. 236, 2+1). by sounds they express aftections, and by words the iileas of thought from affections ; hence it is, that the things which are heard in heaven are said to be ineffable. The angels in like maimner can u'^ter in a few words every- thing that is written in a volume of any book, ami put in every word such things a,-> elevate to interior wisdom ; for their speech is such that it is consonant with the affections, and every word is consonant with the ideas i the words are also varied, by an infinity of methods, ac- cording to the series of things which are in a complex iu the thought. The interior angels also can know the whole life of one speaking, from the sm these things it is evident what the wudom oi the angels 150 HEAVED AND HELL. 18. Their wisdom, in respect to human wisdom, is as a myriad to one, comparatively as the moving forces of the whole body, which are iniiumerahle, are to the action from them, which before hnmau sense appears as one ; or as a thousand tiiini^s of an object viewed by a perfect microscope, to oue oI)scure thing before the naked eye. I will also illustrate the subject by an example. An angel from his wisdom described regeneration, and pro- duced arcana concerning it in their order even to hundreds, and tilled each of them with ideas in which there were interior arcana, and this from beginning to end ; for he explained how tlie spiritual man is conceived anew, is carried as it were in the womb, is born, grows up, and is successively perfected, lie said that he could increase the number of ar^^ana even to some thousands ; and that those which were tcdd, were only concerning the regen- eration of the external man, and that there were in- numerable more concerning the regeneration of the internal From these and other similar things which have been heard from the angels, it has been manifested to me how great is their wisdom, and how great the ignorance of man respectively, who scarcely knows what regeneration is, and does not know any step of the pro- gression when he is being regenerated. 270. Something shall now be said concerning the wisdom of the angels of tlie third or inmost heaveO| and how much it exceeds the wisdom of angels of the firsc or lowest heaven. The wisdojn of tlie augek of the third or inmost heaven is incomprehensible, even to those who are in the lowest heaven ; the reason is, 1)6- cause the interiors of angels of the third heaven are open to the third degree ; but the interior^of angels of the lirst heaven only to the lirst degree ; and all wisdom increases towards the interiors, and is perfected accord- ing to their opening (n. 20S 2G7). Because the interiors of angels of the third or inmost heaven are opened to the third degree, divine truths are as it were inscribed WISDOM OF THE ANGELA. ir>i on them ; for the interiors of tlie third degree are in the form of heaven more than the interi(»rs of the^econd and first degree, and the form of heaven is from divine truth, thus according to divine wisdom. For this reason it is that divine truth appears as it were inscribed on those angels, or as if implanted and innate ; they therefore, as soon as they hear genuine divine truths, immediately acknowledge and perceive them, and afterwards as it were see them inwardly in themselves. Because the an^rels of that heaven are such, they never reason about divine truths, still less do they dispute about any truth, whether it be so or not so : nor do they know what it is to believe or to have faith, for they sav, what is faith ? for I perceive and see that it is so. Thev illustrate this bv com))arisons, namely, that it would be as when any one with a companion should see a house and various things in it and around k, and should say to his c(>mpanion that he ought to believe that they are, and that they are such as he sees ; or as if one should see a garden and the trees and fruits there, and should say to his comi»anion, that he ought to have faith that it is a garden, and that they are trees and fruits, when yet he sees them clearly with his eyes. Hence it is, that those angels rever name faith, nor have any idea of it ; neither do they reason ab<;ut divine truths, still less do they dispute concerning any truth whether it be so or not so. But the angels of the first or lowest heaven have not divine truths ihus inscribed on tlu'ir interiors, because to them only the first degree of life is open ; they reason therefore about truths, and they who reason scarcely see anything be- yond the object of the matter about which they reason, or go beyond the subject, excei)t only to confirm it by certain things ; ami when they liave confirmed it, they say that it should be a matter of faith, and that it is to be believed. Upon tliese tilings I have spoken with ani;els, who said that the distinction l)etween the wisdom of angels of the third heaven, and the wisdom of angels 152 HEAVEN AND HELL. of the first heaven, is like that between what is Inci'l and what is obscure. They also compared the wisdom of the anjrels of the third heaven to a majrnificent palace hill of all things for use, around which are jiaradises on all sides, and aronnd those T>aradises niairnificent lhin<;s of other kinds; and those anj^els, because they are in the truths of wisdom, can enter into the ])alace and see all thinprs, and also walk about in the paradises in ev^ry direction, and be delij^hted with every thing But it is otherwise with those who reason abv.ut truths, and especially with those who dispute al)out them ; these, because they do not see truths from the light of truth, but take them either from others, or from the sense rs to the Lord and to heaven, and opens the exteriors and turns them to self; for this reason all those with whom that love rules, are in thick darkness as to the things which are of heaven, howsoever they are in light as to the things which are of the world. But the angels, on tlie other hand, because they are without that love, are in the light of wisdom; for the heavenly loves in which they are, which are love to the Lord and love towanls the neighbor, open the interiors, because those loves are from the Lord, and the Lord Himself is in them. That those loves make heaven in general, and form heaven with every one in particular, may be seen above (u. 1-3- 19 J. Because heavenly loves open the interiors to the Lord, all angels also turn their laces to the Lord (u. 142) : for in the spiritual worhl it is love that turns the in- teriors t)f every one to itself, and whithersoever it turns the interiors, it also turns the face, for the face tiiere acts as one with ihe interiors, ui which it is the external forju. Because Idvc turns the interiors and the face to itjielf, it also conjoins itself with them, for love is spirit- INXOCENCE OF TOE ANGELS. 155 nal conjunction ; tims also it communicates its own with them : from that turning, and the conjunction and com- munication therefrom, the angels have their wisdom, 'liiat all conjunction in the spiritual world is according to the turning, may be seen above (n. 255). 273. The angels are continually being perfected in wi.-^dom : but still they cannot, to eternity, be so far per- fected tiiat there may l>e any ratio between their wisdom and the divine wisdom of the Lord; for the divine wis- dom of the Lord is infinite, and that of tlie angels finite, and no ratio is given between the infinite and the finite. ^74. Because wisdom perfects the angels, and makes their life, and because heaven with its goods flows in with everyone according to his wisdom, tlierefore all there desire it and seek for it, scarcely otherwise than as a hungry man de.sires food: science, intelligence, and wis- dom are also spiritual nourishment, as food is natural nourishment; they also correspond to each other. 275. The angels in one heaven, and likewise in cue society of heaven, are nut in similar wisdom, but in dis- sinn'lar: tiiose who are in the midst are in the greatest wisdom, and those wiio are round about, even to tlie boundaries, are in le.ss: the decrease of wisdom accord- ing to distance from tiie midst is like the decrease of light verging to shade (see u. 43 and 128). The light also with them is in a similar degree, since the light of heaven is divine wisdom, and every one is in light ac- cording to the reception of that wisdom. Concerning tlie light of heaven and the various receptioii of it, see above (n. 126-132). THE STATE OF INXOCEXCE OF THE ANGELS IN HEAVEN. 276. What innocence is, and what is its quality, is known by few in the \vorld, and not at all by those who 156 HEAVEN" AND HELL. are in evil. It appears, indeeil, before the eyes, and this from the face, the speech, and the gestures, espe- cially of infants ; hut yet it is not known what it is, and still less, that it is tliat in which heaven stores itself up with man. That it may he known, tlierefore, I will proceed in order and speak first of the innocence of infancy, next of the innocence of wisdom, and lastly of the state of heaven as to innocence. 277. The innocence of infancy, or of infants, is not genuine innocence, for it is only in the external form, and not in the internal ; yet still from that may be learned what iimocence is, for it shines forth from their faces, and from some of tlieir gestures, and from their first speech, and affects us ; and this because they liavo no internal thought, for they do not yet know what is good and evil, and what is true and false, from which thought is derived. Hence they have no prudence from proprium, no purpose and delil)eration, thus no aim of evil; they have no proprium acijuired from the love of self and of the world ; they do not attribute anything to themselves, thev regard all that thev have as received from their parents; content with the few -and little things which are given them, they are filled by them with gladness; they have no solicitude about food and raiment, and none about the future ; they do not look to the world anil covet many things thence ; they love their parents, their nurse, and their infant companions, with whom they play in innocence; they suiYer them- selves to l>e led, they hearken and obey. And !>ecause they are in this state, they receive all things in the life : hence they have becoming manners, without knowing whence they are : hence too tliey have speech and the rudiment of memory and thought, for the receiving aud im])lanting of which their state of innocence serves as a medium. But this innocence, as was said above, is ex- ternal, because only of the body, not of the mind ; for their mind is not yet formed, because mind is under- IXNOCENCE OF THE ANGELS. 157 standing and will, and thence thought and affection. It lias been tc^ld me from heaven that infants are specially under the auspices of the Lord, and that their influx is from the inmost heaven, where there is a state of inno- cence ; that the influx passes through their interiors, aud that in passing through it does not affect them except by innocence ; and that lieuce innocence is shown in the face, and in some gestures, and becomes apparent ; and that it is this innocence by wliich parents are in- mostly affected, and which makes the love which is called ston/e. 278. The innocence of wisdom is genmne innocence, because it is internal, for it is of the mind itself, thus of the will itself, and thence of the understanding ; and when in these there is innocence, there is also wisdom, for wisdom is of them : hence it is said in heaven that innocence dwells in wisdom, and that an angel has as njuch of wisdom as lie has of innocence. That it is so they conlirm by this, that tliose who are in a state of in- n^K-ence .attribute nothing of good to themselves, but co!isider themselves only as receivers, and ascribe all things to the Lord ; tiiat they wish to be led by Ilim, and not l)v themselves ; that thev love evervthinsr which is good, and are delighted with everything which is true, because they know aud perceive that to love g(>od, thus to will and do it, is to love the Lord, and to love truth is to love their neighbor ; that they live contented with their own, whether it be little or much, because they know that they receive as much as is ])r(»fltal)le for them ; little, they for whom little is profltable, and much, they for whom nmch is profitable ; antl that they du not know what is profltable for them, but tjie I-,ord only, to whom all tlii/igs which He provides are eternal. So neither are they solicitous about the future ; they call solicitude about the future care for the morrow, which they say is grief on accouut of losing or not receiving such things aa are not uecessarj for the xiatM of life. 158 HEAVEN AND HELL. With companions they never act from an evil end, bnt from wliat ia f?oocl, just, and sincere : acting from an evil end they call cunning, which they shun as the poison of a serpent, since it is ultofretiier contrary to innocence. Because they love nothinji^ more than to he led of the Lord, and because they acknowledge all things as received from Him, they are removed from their pro- prium ; and as far as they are removed from their propriura, so far the Lord flows in. Hence it is, that whatever things they hear from Him, whether through the medium of the Word, or that of preacliiiig, they do not lay them up in the memory, hut immediately obey, that is, will and do them : the will is itself their memory. These for the most part appear simple in the external form, but they are wise and prutleiit in the internal ; they are those who are meant by the Lord, Be ye pru- dent as serpents, and simple as doves (Matt. x. 10) : such is the innocence which is called the innocence of wisdom. Because innocence attributes nothing of good to itself, but ascrilies all good to the Li)rd, and because it thus loves to l)e led by the Lord, and from tiiis is the rece[>- tion of all good and truth, from whirii is wisdom, there- fore man is so created, that when he is an infant l^e may be in innocence, bnt external, and when he becomes old he may be in internal innocer.ee. that by the former he may come into the latter, and from the latter into the former ; so also a man, when he becomes old, decreases in body, and becomes again lii^e an infant, but as a wise infant, thus an anjrel, for an angel is a wise infant in an eminent sense. Hence it is that in the Word an infant signifies one who is innocent, and an old man, a wise man in whom is innocence. 279. The case is similar with every one who is re- generated. Regeneration is a re birth as to the spiritual man : he is first introduced into the innocence of infancy, which is, that he knows nothing of truth, and can do nothing of good from himself, but only from the Lord, INNOCENCE OP THE ANGELS. 159 and that he desires and seeks truth only because it is truth, and good because it is g(X)d. Good and truth are also given by the Lord, as he advances in age ; lie is led first into the knowledge of them, next from knowledge into intelligence, and lastly from intelligence into wis- dom, innocence always accompanyinir, which is, as was said, that he knows nothing of truth and can do nothing of good from himself, but from the Lord. VVitliout this faith and its perception, no one can receive anything of heaven; in this principally consists the innocence of wisdom. 280. Because innocence is to be led by the Lord and not by self, therefore all who are in heiven are in innocence : for all who are there love to l>e led by the Lord ; lor they know that to leail themselves i-< to bo leil by the proprium. and the proprium is to love self, and he who loves himself does not suffer liimseU to be led by another. Hence it is, that herceive this, they say is the first step to wisdom. Those angels are also without clothing, since nudity corresponds to inno- cente. 281. I have spoken much with the angels concern- l.v innocence, and have been informed that innocence is the esse of all good, and lience tluit good is so far good as innocence is in it, consequently that wisdom is so far wisdom as ic is derived from innocence ; in like manner, l.»ve. charity, and faith ; and that hence it is, that no oue can enter heaven unless he has innocence : and that this is what is meant by the Lord : Suffer little children to come unto Me, and forbid them not ; for of such is the kiiufdom of God. Verily I say unto yon^ whosoever shall not receive the kinr/doia of God as a little child, he shall not enter therein (Mark x: 14, I.') ; Luke xviii. IG, 17). By infants here, as also elsewhere iu tlie Word, are meant innocents. A state of innocence is also described by the Lord in Matt vi. 23-35, but by mere correspond- ences. The reason that good is good as far as innocence is in it, is because all good is from the Lord, and innocence is to will to be led by the Lord. I have also been in- formed that truth cannot bo conjoined to good, and good to truth, except by means of innocence : hence .also it is that an angel is not an angel of heaven, unless innocence be in him; for heaven is not in any one, until truth be conjoined to good in him, whence the conjunciiou of truth and good is i ailed the heavenly marriage, and the INNOCENCE OF THE ANGELS. 161 heavenly marriage is heaven. I have been also informed, that truly conjugial ^ love derives its existence from iu- noceijce, because from the conjunction of good and truth, in which conjunction are the two minds of the husband and the wife, which conjunction, when it de- sceiuls, is presented under the form of conjugial love; for conjugial partners, like their minds, nmtually love each other ; hence there is sport of infancy, and as of innocence, in conjugial love. 282. Because innocence is the very esse of pood with the angels of heaven, it is evident that the divine good proceeding from the Loril is innocence itself, for that good is what flows in with the angels, an.l affects their inmosts, and disposes and adapts for receiving all the good of heaven. The case is similar with infants, whose interiors are not only formed by a flow of inno- cence through them from the Lord, but are als'^ contin- ually ada])ted and disposed for receiving the good of heavenly love, since the good of innocence acts from the inmo.st, for it is, as was said, the esse of all gcod. From these things it may be manifest, that all innocence is from the Lord. Hence it is that the Lord iu the Word is called a Lamb, for a lamb signifies innocence. Be- cause innocence is the inmost in every good of heaven, therefore also it so affects the mind, that he who feels it, which hapi>eus when an angel of the inmost heaven ap- proaches, seems to himself to be no longer his own, and hence to be affected and as it were carried away with such a delight, that every delight of the world appears to be nothing respectively. 1 Kay this from having i>oi!- ceived it. 283. All who are in the good of innocence, are af- fected by innocence, and as far as any oue is in that good, 8o far lie is affected ; but those who are uot iu tha good 1 Swcdenborg uses the poetic conjugialU, in preference to the more common conjugalis, probably because he meana an interior love. 162 HEAVEN AND HELL. of innocence, are not affected by it. For this reason all those who are in hell are wholly opposed to innocence, nor do they know what innocence is ; they are even such that as far as any one is innocent, so far they burn to do him mischief : hence it is, that they cannot bear to see infants ; as soon as they see them, they are inflamed with a cruel desire of hurtinj^ them. From this it was made evident that the propriuia of man, and so the love of self, is against innocence ; for all who are in hell are iu the pruprium, and therefore in the love of self. THE STATE OF PEACE IN HEAVEN. 284. He who has not been in the peace of heaven, cannot perceive what the peace is iu which the auj^els are : man also, as long as he is iu the body, canu(»t receive the peace of heaven, thus cannot perceive it, because the perception of man is iu what is natural. Iu order to perceive it, he ought to be such that as to thou;;ht he can be elevated and withdrawn from the body anil kept in the spirit, and then be with the angels. Because the i)eaie of heaven has been thus perceived by me, I can describe it, but not by words as it is in itself, because human words are not adequate ; l)ut only by words how it compares with that rest of mind which those enjoy who are content in God. 285. There are two inmost things of heaven, namely, innocence and peace ; they are called inmost, because they proceed immediately from the Lord. Innocence is that from which is all the good of heaven, and peace is that from which is all the delight of good. Every good has its delight ; and good and delight are both of love, for whatever is loved is called good, and is also perceived as dehghtfuL Hence it follows, that those t"'o inmost things, inuoceuce and peace, proceed from the divine PEACE IN HEAVEN. 163 love of the Lord, and affect the angels from the inmost. That innocence is the inmost of good, may be seen in the article immediately preceding, where the state of innocence of the angels of heaven is treated of; but tliat peace is the inmost of delight from the good of inno- cence shall now be explained. 286. What is the source of peace shall first be told- Divine peace is in the Lord, existing from the union of the Divine Itself and the Divine Human in Him. The Divine of peace in heaven is from the Lord, existing from the cocjunction of Him with the angels of heaven, and in particular from the conjunction of good and truth with every angel: these are the origins of peace. From this it may be manifest, that peace in the heavens is the Divine inraostly affecting with blessedness every good there, thus that from it is all 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 w'.th every one there. This joy perceived by tlio Lord in the angels,.and by angels from the Lord, is peace. By deri- vation therefrom the angels have all that is lilessed, de- lightful, and happy, or that which is called heavenly joy. 287. Because these are the origins of peace, the Lord is called the Prince of peace, and He says that from Him is peace, and in Him is peace ; the angels also are called angels of peace, and heaven the habitation of peace ; as in the following passages : A Child is horn to us, a Son is given to us, on whose shoulder is the rjovem' ment ; and his name shall be called Wonderful, Counsellor, God, Ilero, Father of eternity. Prince of Peace; of the increase of his government and peace there shall be no end (Isaiah ix. 6, 7). Jesus said, Peace I leave unto you, my peace I give unto you; not as the world giveth give I unto you (John xiv. 27). These things have I spoken unto you, that in Me ye may have peace (John xvi. .33). Jehovnh shall lift up His countenance upon thee, and give thee peace (Numbers vi. 26). The angds of peace weep bit- 6^ 164 HExiVEN^ AND HELL. PEACE m HEAVEN. 165 terli/ ; the highwaijs lie waste (Isaiah xxxiii, 7, 8). The work of justice shall be peace ; and mi/ people shall du-ell in the habitations of pcdce (Isaiah xxxii. 17, 18). That it is divine and heavenly peace which is understood by peace in the Word, may be evident also from other pas- e^fres where it is named (as Isaiah lii. 7 ; liv. 10 ; lix. 8 : Jerem. xvi. 5; xxv. 37; xxix. 11 ; IIao;^ai ii. 9; Zech. viii. 12 ; Pdalm xxxvii. 37 ; and elsewhere). Since peace sij^nifies the Lord and heaven, and also heavenly joy and the delip^ht of pood, salutations in ancient times were, and so also are at this day, Peace be with you ; 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 with you (John xx. 19, 21, 26). A state of peace is also understood in the Word, by that Jehovah is said to have smelled an odor of rest (as Exod. xxix. 18, 25, 41 ; Levit. i. 9, 13, 17 ; chap. ii. 2, 9 ; chap. vi. 15, 21; chap, xxiii. 12, 13, 18 ; Numb. xv. 3, 7, 13 ; chap, xxviii. G, 8, 13 ; chap. xxix. 2, 6, 8, 13, 36). By an odor of rest, i:i the heavenly sense, is sijjnified the perception of peace. Since peace 8i;j;nifie3 the union of the Divine Itself and the Divine Human in the Lord, and the conjunction of the Lord with heaven and with the church, and with all i:i heaven and also in the church who receive Him, the Sabbath was instituted for a remembrance of those things, and named from rest or peace, and was the most holy representative of the church ; and for that reason the Lord called Himself the Lord of the Sabbath (Matt, xii. 8 ; Mark ii. 27, 23 ; Luke vi. 5). 288. The peace of heaven, because it is the Divine inmostly affecting with blessednesa the good itself which is with the angels, does not come to their manifest per- ception, except by a delight of heart when they are io the good of their life, and by a pleasure when they hear truth which agrees with their good, and by a cheerful- ness of mind when they perceive their conjunction ; from this, however, it flows into all the acts and thoughts of their life, and there presents itself as joy, even in an ex- ternal form. But peace, as to its quality and quantity, differs in the heavens according to the innocence of those who are there, since innocence and peace walk hand iu liand ; for, as was said above, innocence is that from which is all the good of heaven, and peace is that from which is all the delight of that good. From this it may be evident that the like may be said hero of tlie state of peace, as was said in the foregoing article of the state of innocence in the heavens, since innocence and peace are conjoined like good and its delight ; for good is felt by its delitrht, and delight is knowu from its good. Be- cause it is so, it is manifest that tlie angels of the inmost or third heaven are in the third or inmost degree of peace, because they are iu the third or inmost degree of innocence ; 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 are together, like good and its deligiit, may be seen with infants, who because they are in innocence are also in peace ; and because they are in peace, all things with them are full of sport. But the peace with infants is external peace, for internal peace, like internal inno- cence, is not given except in wisdom ; and since it is given in wisdom, it is given in the conjunction of good and truth, for wisdom is from that conjunction. Heav- enly or angelic peace is given also with men who are in wisdom from the conjunction of good and truth, and who in consequence perceive themselves content iu Gtjd ; yet while they live in the world, it lies stored up in their in- teriors, but it is revealed wlien they leave the body and enrer heaven, for then the interiors are opened. 289. Because divine peace exists from the conjunc- tion of the Lord with heaven, and in particular with 1G6 HEAVEN AND HELL. CONJUNCTION OF HEAVEN WITH MAN. 167 every anj^el from the conjunction of p^ood and truth, the aujiels, when thev are in a state of love, are in a state of peace; for then with tliera good is conjoined with truth. That the states of anj^els are by turns changed, may be seen above {u. 154-160). The case is similar with a man •who is being regenerated ; when the conjunction of good and truth exists with him, as is the case especially after temptations, then he comes into a state of delight from heavenly peace. This peace is comparatively like the morning or dawn in the time of spring, when, the night being past, all things of the earth from the rising cf the sun begin to live anew, and an odor of vegetation to be diffused from the dew which descends from heaven ; and likewise, the mild vernal temperature gives fertility to the ground, and also infuses gentle pleasure into hu- man minds; and this, becaase morning or dawn in the time of spring, corresponds to the state of peace of angels in heaven (see n. 155). 290. I have also spoken with angdls about peace, and said that it is called peace in the world when wars and hostilities cease between kingdoms, and when enmi- ties and discords cease among men ; and that it is beheved that internal peace is a rest of the mind on the removal of cares, and especially a tranquillity and delight from success in l)usiness. But the angels said that rest of mind, and tranquillity and delight from the removal of cares and from success in business, appear as of peace, but that they are not of peace, except with those who are in heavenly good ; since peace is not given except in that good: for peace flows in from the Lord into their inmost, and from their inmost descends and flows down into their inferiors, and makes rest of the rational mind, tranquillity of the natural mind, and joy therefrom. But with those who are in evil, peace is not given : there appears indeed as it were rest, tranquillity, and delight, when things succeed according to their wishes, but it is external and not internal : for internally they burn with enmity, hatred, revenge, cruelty, and other evil lusts, into which also their mind is carried, as soon as they pee any one who does not favor them, and it bursts forth when there is no fear ; and hence it is that their delight dwells in insanitv, but the delight of those who are in good dwells in wisdom: the difference is as between hell and heaven. THE CONJUNCTION OF HEAVEN WITH THE HITMAN RACE. 291. It 19 known in the church that all good is from God, and none from man, and that therefore no one ought to ascriljeauy good to himself as his own ; and it is also known that evil is from the devil : hence it is, that those who speak from the doctrine of the church, say of tho.se who act well, and also of those who speak and preach piously, that they are led by God ; but the con- trary of those who act ill and speak impiously. These things cannot be so. unless there be to man conjunction with heaven and conjunction with hell, and unless those conjunctions be with his will and with liis understanding ; for from these the body acts and the mouth apeak*. What the conjunction is, shall now be told. 292. With every man there are good spirits and evil spirits ; by good spirits man has conjunction with heaven, and by evil spirits with hell. These spirits are in the world of 8i)irit8, which is in the midst betweeu heaven and hell, which world will be described [.articu. larly hereafter. These spirits, when they come to a man, enter into all his memory, and thence into all his thought ; evil spirits into those things of the memory and thought which are evil, but good 8i)irits into tho.se things of the memory and thought which are good. The spirits do not know at all that they are with man, but when they are with him, they believe that all things I I 168 HEAVE!^ AND HELL. CONJUNCTION OF HEAVEN WITH MAN. 169 which are of the man's memory and thought are theirs ; neither do thev see the man, because the things wliich are in our solar vv()rhl do not fall into their siglit. The greatest care is taken by the Lonl that spirits may not know that they are with man ; for if they knew it, they would speak with him, au are in wisdom and innocence, thus who communi- cate with the inmost or tlnrd heaven. But this adjunc- tion is effected by the Lord with those who can be re- formed and rej^enerated. The case is otherwise with those who cannot be reformed and rej^enerated : to these also e^ood spirits are adjoined, that by them they may be withheld from evil sm much as possible ; hut their im- mediate conjunction is with evil spirits, who communi- cate with hell, and thus they have such spirits as they are themselves. If they be lovers of themselves, or lovers of ^ain, or lovers of reven}j:e, or lovers of adul- tery, similar spirits are present, and .as it were dwell in their evil affections; and as far as man cannot be kept from evil by ^ood spirits, so far these evil spirits inflame him ; and as far as the affection reip^ns, so far they adhere and do not recede. Thus a bad man is conjoined to hell, and a ^ood man is conjoined to heaven. 296. That man is jjoverned of the Lord by spirits, is because he is not in the order of heaven, for he is born into the evils which are of hell, thus into the oppo- site of divine onler; he is therefore to be reduced into order, and he cannot be so reduced, except mediately by spirits. It would be otherwise if man were born into the pood which is according to the order of heaven ; then he would not be governed of the Lord by spirits, but by order itself, thus by common influx. By this in- flux man is governed Jis to those things which proceed from thought and will into act, thus as to speech and as to actions ; for 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 com- mon influx from tjie spiritual world animals also are governed, because they are iu the order of their life; nor have they beeu able to pervert and destroy it. becsiuse they have not the rational faculty. What the distinction is between men and beasts, may be seen above (n. 39). 297. As to what further concerns the conjunction of heaven with the human race, it is to be known that the Lonl Himself flows in with every man, according to the order of heaven, both into his inmosts and into his out- mosts, or ultimates, and disposes him for receiving heaven, and governs his ultimates from his inmosts, and at the same time the inmosts from his ultimates, and thu.s holds all and each of the things with him in con- nection. This influx of the Lord is called immediate influx, but the other influx, which is effected by spirits, is called mediate influx ; the latter subsists by the for- mer. Immediate influx, which is of the Lord Himself, is from His Divine Human, and is into man's will, and through his will into his understanding, thus into man's gooiU^and through "(lis good into his truth, or wliat is the same thing, into his love, and through his love into his faith ; but not the rever.se, still less into faith without love, or into truth without good, or into understanding which is not from will. This divine influx is perpetual, and is received iu good with the good, but not with the evil : with these it is either rejected, or suffocated, or perverted ; hence they have an evil life, which in the spiritual sense is death. 298. The spirits who are with man, as well those who are conjoined to heaven as those who are conjoined to hell, never flow in from their own memory and its thought with man ; for if they should flow in from their own thought, man would not know otherwise than that the things which are theirs were his own (see above, n. 256). But still through them there flows in with man from heaven, affection which is of the love of good and truth, and from hell, affection which is of the love of evil and the false : as far therefore as the man's affec- tion agrees with that which flows in, so far it is received 11 172 HEAVEN AND HELL. CONJUNCTION OF HEAVEN WITH MAN. 173 by him in his own thonpht, for man's interior thought is altogether according to his affection or love ; but as far as it does not agree, so far it is not received. Hence it is evident, since thought is not introduced with man by spirits, but only the affection of good and the affection of evil, that man has choice, because he has freedom ; thus that he can in thought receive good and reject evil, for he knows what is good and what is evil from the Word. What he receives in thought from affectient where such things are with man, because they are delightful to them, and they talk there with each other from their own evil affection. The affection of their speech flows in from them into man, which affec- tion, if it be contrary to the man's own, becomes in him sadness and melancholy anxiety ; but if it be agreeable, it becomes in him gladness and cheerfulness. These spirits appear near to the stomach, some to the left of it, some to the right of it, some beneath, some al>ove, also nearer and more remote, thus variously according to the affections in which they are. That anxiety of mind is thus produced, has been given me to know and to be assured of from much experience. I have seen them, I have heard them, I have felt the anxieties aris- ing from them, I liave spoken with them ; they have been driven away, and the anxiety ceased ; they have^ returned, and the anxiety returned; and 1 have per- ceived the increase and decrease of it, according to their approach and removal. From this it was evident to me, why it is that some who do not know what con- science is, because they have no conscience, ascribe its pangs to the stomach. 300. The conjunction of heaven with man is not as the conjunction of man with man, but it is a conjunction with the interiors which are of his mind, thus with his spiritual or internal man. With his natural or external man tliere is a conjunction by correspondences, which will be spoken of in the following article, when treating of the conjunction of heaven with man by the Word. 301 . That the conjunction of heaven with the human race, and of the human race with heaven, is such that one subsists from the other, will also be shown in the follow- ing article. 302. I have spoken with angels about the conjunc- tion of heaven with the human race, and I said that the man of the church indeed says that all good is from God, and that angels are with man, but that still few believe that thev are conjoined to man, still less that they are in his thought and affection. To this the angels said, that they knew there is such a belief and at the same time such a mode of speaking in the world, and what they wondered at, especially within the church, wliere the Word is, which teaches them of heaven, and its conjunc- tion with man ; when yet there is such conjunction, that man cannot think the least thing without spirits adjoined to him, and his spiritual life depends on it. The cause of the ignorance on this subject, they said was, that man believes" that he lives from himself, without connection with the First Esse of life, and that he does not know that this connection is by means of the heavens ; when yet man, if that connection were broken, would instantly lall down dead. If man believed, what is really the case, t III i'l 174 HEAVEN AND HELL. CONJUNCTION BY THE WORD. 175 that all good is from the Lord, and all evil from hell, then he would not make the good with him meritorious, neither would evil be imputed to him ; for thus in all the good which he thinks and does he would look to the Lord, and all the evil which flows in would be rejected to hell, whence it comes. But because man does not believe in any influx from heaven and from hell, and thus supposes that all things which he thinks and wills are in himself and from himself, he appropriates evil to himself, and the good which flowa in he deliles with merit. THE CONJUNCTION OP HEAVEN WITH MAN BY THE WORD. 303. Those who think from interior reason can see that there is a connection of all things by intermediates with the First, and that whatever is not in connection is dissi- pated: for they know, when they think, that nothing can subsist from itself, but from something prior to itself, thus all things from the First ; and that the connection with that which is prior to itself is as the connection of an effect with its efficient cause ; for when the efficient cause is taken away from its effect, then the effect is dissolved and destroyed. Because the learned thought thus, they saw and said that subsistence is perpetual existence ; thus that all tilings perpetually exist, that is, subsist, from the First, because from Ilim they originally existed. But what is the connection of everything with that which is prior to itself, thus with the First, from whom are all things, cannot be told in a few words, be- cause it is various and diverse ; it can oulv be told in general that there is a connection of the natural world with the spiritual world, and that this is why there is a correspondence of all things which are in the natural world with all things which are in the spiritual (of which correspondence, see n. 103-115); also that there is a con- nection and thence a correspondence of all things of man with all things of heaven (of which also above, u. 87-102). 304. Man is so created that he has connection and conjunction with the Lord, but with theaugels of heaven only consociation ; that he has not conjunction with the angels, but only consociation, is because man from crea- tion is like to an angel as to the interiors which are of the mind ; for man has a will like that of an angel, and a like understanding. Hence it is that a man after his decease, if he has lived according to divine order, Iwjcomes an angel, and then has such wisdom as the angels. When therefore the conjunction of man with heaven is spoken of, his conjunction with the Lord and consociation with the angels is meant; for heaven is not heaven from the pn»priumof the angeis but from the Divincof the Lord; that the Divine of the Lord makes heaven, may be seen above (n. 7-22). But man has besides, what the angels have not, that he is not only in the spiritual world as to his interiors, but also at the same time in tlie natural world as to exteriors. His exteriors which are in the natural world, are all things of his natural or external memory, and of thought and imagination tlierefrom; in general, knowledges and sciences, with their delights and gratifications, so far as tliey savor of the worhl, and also many pleasures belonj;ing to the sensuals of the body, together with his senses themselves, his speech, and actions. All these also are the ultimate things into which the divine influx of the Lord closes ; for it does not stop in the midst, but proceeds to its ultimates. From these things it may be manifest that in man is the ultima e oi divine order, and because it is the ulti- mate, that it is also the basis and foundation. Because the divine influx of the Lord does not stop in the mitlst, but proceeds to its ultimates, as was said, and because the medium through which ir. passes is the angelic heaven, and the ultimate is with man, and because tliere i I 176 heave:^ and hell. CONJUXUTION BT THE WORD. 177 is nothing jyiven which is unconnected, it follows that such is the connection and conjunction of heaven with the human race, that the one subsists from the other, and that the human race without heaven would be as a chain when the hook is removed, aud heaven without the human race would be as a house without a founda- tion. 305. But because man has broken this connection with heaven, by turninj]; his interiors away from heaveu, and turning them to the world and himself, by the love of self and the world, aud thus witiidrawiug himself so as no longer to serve heaven for a basis aud foundation, a medium has been provided by the Lord, to be to heaven in the place of a basis and foundation, aud also tor the c«>njuuction of heaven with man : this medium is the Word But how the Word serves lor such a medium, has been shown in many passages in the Heavenly AiJCANA, all which may be seen collected together in the little work concerning the White Horse, mentioned in the Apocalyi)se; and likewise in the Appendix to the Heavenly Doctrine. 306. I have beeu informed from heaven, that the most ancient people had immediate revelation, since their interiors were turned to heaven ; and that thereby there was at that time conjunction of the Lord with the hu- man race. But after their times, there was not such im- mediate revelation, but mediate by correspondences, for all the divine worship then consisted of correspondences, on which account the eliurches of that time were called representative churches : for they knew then what corre- 8)H>ndence was, and what representation was, aud that all things which are in the earth corresponded to spirit- ual things which are in heaveu and in the church, or what is the same, represented them ; and therefore natural things, which wert- the externals of their worship, served them for mediums of thinking spiritually, thus witii the angels. Alter the knowledge of correspondences aud representations was forgotten the Word wa<^ written, in which all the words and senses of the words are cor- respondences, and thus contain a spiritual or internal sense, in which the auLrels are. For this reason, when man reads the Word aud perceives it according to the sense of the letter, or the external sense, the angels per- ceive it according to tlic internal or spiritual .«ense; for all the thought of the angels is spiritual, whcrefis the thought of man is natural. Tliese thoughts indeed ap- pear diverse, but still they are one, because they corre- spond. Hence it is, that after man removed himself from heaven, and broke the bond, there was provided by the Lord a medium of conjunction of heaven with man bv the Word. 307. How heaven is conjoined with man l)y the Word. I wish to illubtrate by some passages thence The New Jerusalem is dcscrilicd in the Apocalypse in these words : / S(tw a neia heaven and a neio earth, far the former heaven and former earth had passed awaif And I saw the hobj citt/ Jerusalem comint/ down from (jod out of h'uven. The dtij was fonr-srjiiare, its lentjth as great as its breadth ; and an anrjel measured the cttif with a reed, twelve thousand firlon/js ; the lewjth, the breadth, and the Iie'^ht, were equal. And he measured its wall, a hundred and fortif-four cubits, the measure of a man, which is of an an']<4 The structure of the wall was of jasper ; but the citfi itself was pure rjold, and like to pure glass ; and the foundations of the wall were adorned with ever if precious stone. The twelve gates were twelve pearls ; and the street of the citfi was pure gold as transparent glass (\x\. I, 2, io, 17, 18). The man who reads these words, under- stands them no otherwise than acconling to the sense of the letter, namely, that tlio visiide heaven with the earth is to perish, and a new heaven to exist; aud that upon the new earth is to descend the holy city Jerusalem, and that it is to be, as to all its measures, according to the' description. But the augels who are with mau im- \ HI HEAVEN AND HELL. 178 derstand these tilings altoorether otherwise ; they under- stand everythiu- spiritually, which man understands naturally. By the new heaven and new earth, they uq- derdtand a new church : by the city Jerusalem descending from God out of heaven, they understand its heavenly doctrine revealed by the Lord : by its len{,'th, breadth, and lieight, which are equal, and of twelve thousand fur- lou'^s they understand all the goods and truths of that doc'trine in the complex : by its wall, they understand the truths protectinj,' it : by the measure of the wall, a hun- dred and forty-four cubits, which is the measure of a man. tliat is, of an angel, they understand all those pro- tecting truths in the complex, and their quality : by its twelve gates, which were of pearls, they understand in- troductory truths ; pearls also signify such truths : by the foundations- trf-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, from which doctrine with its truths is trans- parent. The angels perceive thus all these things lu this way, consequently not like man. The natural ideas of man thus pass into npiritual ideas with angels, with- out their knowing anything of the sense of the letter of the Word ; as of a new heaven and a new earth, a new city of Jerusalem, its wall, the foundations of the wall, and the measures. Nevertheless the thoughts of angels make one with the thoughts of man, because they corre- spond They make one almost like the words of a speaker, and the understanding of them by a hearer who does not attend to the words, but only to the meaning. Hence it is evident how heaven is conjoined with man by the Word. To take another example from the Word : in that day there shall be a path from Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve the Assyrians. In that day Israel shall be a third to Egypt and Assyria, a CONJUNCTION BY THE WORD. 179 blessing in the midst of the land, which Jthovah of hosts shall bless, saying, Blessed be my people the Egyptians, and the Assyrian the work of my hands, and Israel mine inheritance (Isaiah xix. 23, 24, 25). How man thinks, and how the angels think, when these words are read, may be manifest from the seuse of the letter of the Word, and from its internal Keuse. 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 angels think, according to the internal sense, of the man of the spiritual church, who is there described in that sense, whose spiritual is Israel, whose natural is the Egyptian, a»id whose rational, which is the middle, is the Assyrian. Yet the two senses are one, because they correspond ; wlien therefore 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 b^dy. Such is the Word throughout : hence it is evident, that it is a medium of the conjunction of hea-en with man, and that its literal sense serves for a basis and foundation. 308. There is also a conjunction of heaven by the Word with those who are out of the church, where the Word is not ; for the church of the Lord is universal, and with all who acknowledge a Divine, and live iu charity. These are instructed also after their decease by the angels, and receive divine truths ; on which subject more will be seen below, where the gentiles are treated of. The universal church in the earth is in the sight of the Lord as one man, just as heaven is (of which above, n. 59-72); but the church where the Word is, and where by it the Lord is known, is as the heart and as the lungs in that man. That all the viscera and members of the whole body derive life from the heart and lungs by various derivations, is known; so likewise those of the human race who are out of the church where the Word m 180 HEAVT.X AND HELL. HEAVEN AND HELL FROM HUMAN RACE. 181 is, live and constitute the members of that man. The conjnnction of heaven by the Word with those who are distant, may also be rompured to li<;ht. which is propa- jrated from'the middle round about: divine light is in the Word, and there the Lord with heaven is present, from which jiresence also those who are distant are in Hwledge of it when he reads the Word, he would come into interior wisdom, and would bo still more conjoined with heaven, since by \r he would enter into ideas similar to those of the angels. HEAVEN AND HELL ARE FROM THE HUMAN RACK. 311. In the Christian world it is quite unknown, that heaven and hell are from the humau rate, for it ia 182 HEAVEN AND HELL. HEAVEN AND HELL FROM HUMAN RACE. 183 believed that there were angels created from the be- giuuing, and that from these was heaven ; and that the devil or satan was an angel of light, but because he be- came rebellious, he was cast down with his crew, and that from these was hell. Angels wonder exceedingly that there should be such a belief in the Christian world, and still more that they should know nothing at all about heaven, when yet that is the primary of doctrine in the church'; and because such ignorance prevails, they re- joiced in heart that it had pleased the Lord now to reveal to mankind many things respecting heaven, and also hell and therebv as far as possible to dispel the dark- ness which is daily increasing, because the church has come to its end. Thev wish for this reason that 1 should assert from their mouths, that in the universal heaveu there is not one angel who was so created from the be- ginning, nor in hell any devil who was created an angel of light and cast down ; but that aU, both in heaven and in hell, are from the human race; in heaven those who lived in the world in heavenly love and faith, in hell those who lived in infernal love and faith. Also that hell taken as a whole is what is called the devil and satan. That the hell which is to the back, where are those who are called evil genii, is called the devil, and that the hell which is in front, where are those who are called evil spirits, is called satan. What the one hell is, and what the other, will be told in the following pages, iniey said that the Christian world had taken such a faith respecting those in heaven and those in hell, from some passages in the Word, understood only according to the sense of the letter, and not illustrated and ex- plained by genuine doctrine from the Word ; when yet the sense of the letter of the Word, unless genuine doc- trine enlightens, distracts the mind into various things, from which come ignorance, heresies, and errors. 312. That the man of the church so believes, is also because' he believes that no man comes into heaven or into hell before the time of the last judgment ; of which he has conceived the opinion, that all visible things are then to perish, and that new things are to exist, and that the soul is then to return into its body, from wliich conjunction man will again live as a man. This faith involves the other about the angels, that they were so created from the beginning, for 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 tliat it is not so, it has been given me to be in company with angels, and also to speak with those who are in hell, and this now for some years, sometimes continually from morn- ing to evening; and thus to be informed in regard to heaven and hell ; and this in order that the man of the church may not continue any longer in his erroneous faith as to resurrection at the day of judgment and the state of the soul in the mean time ; also as to the angels and the devil. This faith, because it is a belief of what is false, involves darkness, and with those who tliink on these things from their own intelligence, induces doubt, and at length denial. For they say in heart, how can so great a heaven, with so many constellations, and with the sun and the moon, be destroyed and dissipated? And how can the stars then fall from heaven to tlie earth, when yet they are larger than the earth? And how can bodies eaten up by worms, consumed by cor- ruption, and scattered to all the winds, be gathered together again to their soul? Where is the soul in the mean time, and what i:^ it when without the sense which it hail in the body? Besides many such things, which, because they are' incomprehensible, cannot become ol>- jects of faitli, and with many destroy faith in re;:ard to the life of the soul after death and heaven and hell, and therewith the other matters of faith of the church. That thev have destroyed this faith is evident, from those who Bay, Who has ever come from heaven to us, and told III 184 HEAVEN AND HELL. that it is so? Wliat is hell? la there any? What is this that man is to be torniented with fire to eternity? Wh'at is the day of jadq^u.eut? Has it not been eNpected in vaiu for ages? Besides other things, which imply a denial of all. Lest therefore those who think such things. a.s many do who from tlieir worldly wisdom are called erudite and learned, sliould any longer trouble and seduce the simple in faith and heart, and in.luce infer- nal darkness respecting God, heaven, eternal life and other things which depend on tliem, the interiors which are of mv spirit have been opened by the Lord, and thus it has been given me to speak with all whom I have ever been acquainted with in the life of the body, after their decease; with 8ef..re, and that they had only migrated from one world into another, and that they are not aware of having lost anything, since they are in a body with its senses as before, and also in understanding and in will as before, and that they have tiioughts and affections, sensations and desires, similar to those which they had in the world. Most of those who were recently dead, when they saw themselves living men as iK^fore, and iu a similar state.— for after death every one's state of life is at first such as it had been iu the world, but is successively changed with him, either into heaven or into hell,— were affected with new joy at being alive, and said that they had not believed this. They wondered very much that they should have lived in such ignorance HEAVEN AND HELL FROM HUMAN RACE. 185 and blindness concerning the state of their life after death; and especially that the man of the church sliould be in such ignorance and blindness, when yet he, above all others in the whole wurld, can be iu light in regard to these things. Then they first saw the cause of that blindness and ignorance, which is, that external things, which relate to the world and to the body, occupied and filled their minds to such a degree, that they could not be elevated into the light of heaven, and view the things of the church beyond its doctrinals; for from corporeal and worldly things, when they are loved so much as they are at this day, there flows in mere darkness, when men go farther. 313. A great many of the learned from the Chris- tian world are astonished when they see themselves after their decease, in a body, in garments, and in houses, as in the world; and when tliev recollect what thev had thouj:ht in regard to a life after death, tlie soul, spirits, and heaven and hell, they are moved with shame, and say that they thouglit foolishly, and that the simjde in faith thouglit much more wisely than they. The learned, who had confirmed themselves iu such things, and who had ascribed all things to nature, were explored, and it was discovered that their interiors were entirely closed, and their exteriors ojjen, so that they had not looked to heaven, but to tlie world, consequently also to hell. For as far as the interiors are open, so far man looks to heaven, but as far as the interiors are closed and the exteriors open, so far he looks to hell ; since the in- teriors 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 those who receive the world, and not heaven at the same time, receive liell. 314. That heaven is from the human r.ace. may he evident also from this, that angelic minds and human minds are similar Both enj«n' the faculty of uuder- Btaudiug, perceiviui;, and wiiiiu^, and both are formed t >*■ am irawiMrtiiiiiii 186 HEAVEN AND HELL. to receive heaven; for the human mind is capable of wisdom as well as an angelic mind, hut that it does not attain so much wisdom in the world, is because it i» in an earthly body, and in that body its spiritual mind thinks naturally. But it is otherwise when it is loosed from its connection with that body ; then it no longer thinks naturally, but spiritually ; and when it thinks spiritually, then it thinks things incomprehensible and ineffable to the natural man ; thus it becomes wise as an angel From this it may be evident that the internal of man, which is called his spirit, is in its essence an angel (see above, n. .57); and when it is loosed from the earthly body, is equally in the human form as an angel. That an angtl is in a perfect human form, may be seen above (n. 73-77). But when the internal of man is not open above, but only beneath, then after it is loosed from the body, it is still in a human form, but direful and diabol- ical; for it cannot look upwards to heaven, but only downwards to hell. 315. He who is instructed concerning divine order, can also understand that man was created that he might become an angel, because in him is the ultimate of order (n. .304), in which that can be brought into form which is of heavenly and angelic wisdom, and can be renc ved and multiplied. Divine order never stops in the middle, and forms anything there without an ultimate, for it is not there in its fulness and perfection, but it goes to the ultimate ; and when it is in its ultimate, then it forms something, and also by mediums there collected, renews and produces itself further, which is done by procrea- tions. In the ultimate, therefore, is the seed ground of heaven. 316. That the Lord rose again not only as to the spirit but also as to the body, is because the Lord, when He was in the world, glorified His whole Human, that is, made it Divine ; for the soul, which He had from the Father, was of itself the very Divine, and the body was THE HEATHEN IN HEAVEN. 187 made a likeness of the soul, that is, of the Father, thus also Divine. Hence it is that He, otherwise than any man, rose again as to both ; which also He manifested to the disciples, who believed that they saw a spirit when they saw Him, by saying. See my hands and mi/fnt, that it Is I Myself: feel of Me and see, for a spirit hath not fcsh and bones as ye see Me have (Luke xxiv. 3G-38); by which He indicated, that He is a man not only as to spirit, but likewise as to body. 317. That it may be known that man lives after death, and according to his life in tlie world comes either into heaven or into iiell, many things have been mani- fested to me concerning the state of man after death, which will be treated of in order in the following pages, when speaking of the world of spirits. THE HEATHEN, OR PEOPLE OUT OF THE CHURCH, IN HEAVEN. 318. It is a common opinion that those who are born out of the church, who are called heathen or gen- tiles, cannot be saved, because they have not the Word, and thus are ignorant of the Lord, and without the Lord there is no salvation. But still it may be known that they also are saved, from this only, that the mercy of the Lord is universal, that is, towards every one ; that they are born men as well as those who are within the church, who are respectively few ; and that it is not their fault that they are ignorant of the Lord. Every one wiio thinks from any enlightened reason, may see that no man is born for hell, for the Lord is love itself, and His love is to will to save all : wherefore also He has provided that all may have religion, and by it ac- knowledgment of a Divine, and interior life ; for to live according to religion is to live interiorly, since then 188 HEAVEN AND HELL. man looks to a Divine, and as far as he looks to this, so far he does not look to the world, but removes liimself from the world, thus from the life of the world, which is exterior life. 319. That the gentiles are saved as well as Chris- tians, those may know who know what it is wliich makes heaven with man ; for heaven is in man, and those who have heaven in tlieni.selves come into heaven. Heaven in man is to acknowledge the Divine, and to be led by the Divine. Tlie first and primary thing of every reli- gion is, to acknowledge a Divine. A religion which does not acknowledge a Divine, is not religion ; and the precepts of every religion have respect to worship, thus they teach how the Divine is to bo worsliipped, so that the worship may be acceptable to Him ; and when this is lixed in one's mind, thus as far as ho will* it, or as far as he loves it, so far he is led by the Lord. It is known that the gentiles live a moral life as well as Chris- tians, and that many of them live a better life t:mn Chris- tians. Moral life is lived either 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 is spiritual life. They appear ahke in the external form, but in the internal they are altogether different ; the one saves man, the other does not save him; for he who lives a monil life for the sake of the Divine, is led by the Divine, but be who lives a moral life for the sake of men in the world, i.s led by himself. This may be illustrated by an exam- p e. lie who does no evil to his neighbor beranse it is contraiy to religion, thus contrary to the Divine, from a spiritual origin abstains from doing evil ; but be who does no evil to another merely on account of the fear of the law, of the loss of reputation, honor, or gain, thus for the sake of himself and the world, abstains from do- ing evil from a natural origin, and is led by liimself: the life of the latter is natural, but that of the former is spiritual. The man whose moral life is spiritual, haa THE HEATHEN IN HEA^^N. 189 heaven in liimnelf, but he whose moral life is onlv nat- ural, has not heaven in himself. The reason is that heaven flows in from above, and opens man's interiors, and through the interiors flows in into the exteriors ; but the worhl flows in from below, and o])en8 the exteriors, but not the interiors. For influx is not given from the natural world into the spiritual, but from the spiritual wt>rld into the natural; and therefore, if heaven be not received at the same time, the interiors are closed. Ilcncc it nuiy be seen wlio receive heaven in themselves, and who d«) not. But heaven in one is not the same as it is in another ; it differs in each one according to his afTeciion of good and thence of truth : those who are in the affection of good for the sake of the Divine, love divine truth, for good and truth love each otiier, and wish to be conjoined. For this reason the heathen, thougli they are not in genuine truths in the world, still from love receive them in the other life. 320. There was a certain spirit from among the gentdes, who had lived in the world in the good of char- ity according to his religion. When he heard Christian spirits reasoning concerning creeds, — for spirits reason much more fully and accurately with each other than men, es])ecially concerning goods and truths, — he won- dered at their disputing thus, and said that he did not wish to hear those things, for they reasoned from ap- pearances and fallacies; instructing them thus: "If I am good, I can know what is true from good itself, and what 1 do not know, I can receive/* 321. I have been instructed on many occasions, that the gentiles who have led a moral life and in obedience and subordination, and have lived in mutual charity ac- cording to their religion, and have tiience received some- thing of conscience, are acce|»ted in the other life, and arc there instructed with solicitous care by angels, in tlie goods and truths of faith ; and that when they are being instructed, they behave themselves modestly, intelli- ill: £ fl 190 HEAVEN AND HELL. gently, and wisely, and easily receive truths, and are imbued with them. They have formed to themselves no principles of the false contrary to the truths of faith, which are to be shaken off, still less scandals against the Lord, like many Christians, who cherish no other idea of Him than as of a common man. The gentiles, on the con- trary, when they hear that God became Man, and thus manifested Himself in the world, immediately acknowl- edge it and adore the Lord, saying that God has fully manifested Himself because He is the God of heaven and of earth, and because the human race are His. It is a divine truth, that without the Lord there is no J-alva- tion ; but this is to be understood thus, that there is no salvation but from the Lord. There are in the universe many earths, and all full of inhabitants, of whom scarcely any know that the Lord assumed tlie Human in our earth. Yet because they adore the Divine under a human form, they are accepted and led of the Lord. On this subject more may be seen in a small treatise con- cerning the Earths in the Universe. 322. There are among gentiles, as among Chris- tians, both wise and simple. That I might be instructed as to their quality, it has been given me to speak with both, sometimes for hours and days. But at this day there are no such wise ones as in ancient times, espe- cially in the ancient church, which was diffused over a great part of Asia, from which religion emanated to many nations. That I might know what they were, it has been granted me to have familiar conversation with some of them. There was a certain one with me, who was among the wiser men of his time, and consequently well known in the learned world, with whom I conversed on various subjects; it was given me to believe that it was Cicero. And because I knew that he was a wise man, I conversed with him about wisdom, intelligence, order, and the Word, and lastly concerning the Lord. Of wisdom he said that no other wisdom is given than THE HEATHEN IN HEAVEN. 191 that which is of life, and that wisdom cannot be pred- icated of anything else ; of intelligence, that it is from wisdom ; of order, that it is from the Supreme God, and that to live in that order is to be wise and intelligent As to the Word, when I read to him something from the prophetical parts, he was exceedingly delighted, espe- cially with this, that each of the names and each of the words signified interior things, wondering greatly that the learned at this day are not delighted with such study. I saw plainly that the interiors of his thought or mind were open. He said that he could not approach, because he perceived something more holy than he could bear, for he was so affected interiorly. At length I spoke 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 a Divine Human, and that it is He who governs the universe To this he replied, that he knew several things respecting the Ixird, and perceived in his way, that if mankind was to be saved, it could not have been otherwise effected. In the mean time some bad Christians infused various scandals ; but he did not regard them, saying that it was not strange, because iu the life of the body they had imbibed u: be- coming ideas on the subject, and until such ideas were dispersed, they could not admit confirmations, as those do who are in ignorance. 323. It has also been granted me to speak with others who had lived in ancient times, and who were among the more w ise. They were seen first in front at a distance, and there they could perceive the interiors of my thoughts, thus many things fully : from one idea of thought they could know the entire series, and fill it with the delightful things of wisdom, with pleasant rep- resentations. From this it was perceived that they were among the more wise, and it was said that they were of the ancients. And so they came up nearer ; and when I then read to them something from the Word, they 192 HEAVEN AND HELL were very greatly delighted. I perceived their delight itself and their enjoyment, which arose niostly from this, tl.at all and each of tlie things which tiiey heard from the Word, were representative and significative of heavenly and spirit nal things. They said that in their time, when they lived in the world, their mode of think- ing and speaking, and also of w riting, was of this nature, 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, hut most of them are simple in heart; still those of them who have lived in mutual charity receive wisdom in the other life: respect- ing whom au instance or two may be mentioned. When 1 read the xvii. and xviii. chapters of Judges, concerning Micah,that the sons of Dan took away his graven image, the Teraphim, and the Levite, tliere was a spirit from the gentiles present, who in the life of the body had adored a graven ininge. AVheu he listened attentively to what was done to Micah, and in what grief he was on account of his graven image, which the Danites took away, he also was so much grieved that he scarcely knew what to think, by reason of interior grief. This grief was perceived, and at the same time the innocence in all his affections. Christian sj)irits also were present and olMJerved him ; and they wondered that the worshipper of a graven image should be moved with so great affection of ujercy and of innocence. Afterwards good spirits spoke with him, saying, that a graven image should not be worshipped, and that he could understand this because he was a man ; but that he ought to think beyond the graven image, of God the Creator and Governor of the whole heaven and the whole earth, and that that God was the Lord. When this was said, it was given to per- ceive the interior affection of his adoration, which was communicated to me, and was much more holv than with Christians. From this it may be manifest, that the gen- tiles come into heaven more easily than Christians at THE HEATOEN IN HEAVEN. 193 this day, according to the Avords of the Lord in Luke : Then shall they come from the east and the west, and from the north and the south, and shall sit down in the kingdom of God. And lOf there are last who shall be frsty and there are frst who shall be last (xiii. 29, 30). For in the state in wliich that sj/irit was, he could be imbued with all things of faith, and receive them with interior affec- tion ; there was with him the mercy which is of love, and in his ignorance there was innocence; and when these are present, all tilings of faith are received as it were spontaneously, and tliis with joy. He was after- wards received among the angels. 325. A choir at a distance was heard one morning, and from the repre>eutatiousof the choir it was given to know that they were Chinese, for they exhibited a spe- cies of a woolly goat, also a cake of millet, and an ebony spoon, as also tlie idea of a floating city. They desired to come nearer to me. and when they ai)plied themselves, they saitl that tliey wished to bo alone with me, that they might open their thoughts ; but it was said to them that they were not alone, .and that there were others who were indignant at their wishing to be alone, when yet they were guests. On ])erceiving their indignation, they began to think whether they had transgressed against their ueiglibor, and wliether they had claimed anything to themselves which l)elonged to others. Thoughts in the other life being all comnmnicated, it was given to perceive the cominotiuu of their mind ; it consisted of au acknowledgment that possibly they had injured them, also of shame thence, and at the same time of other worthy affections ; from which it was known that they were en- dued witii charity. Presently 1 spoke with them, and at last about the Lord. When I called Him Christ there was a certain repugnance perceived with them; but the cause was discovereil, that they brought this from the world, iu consequence of knowing that Cliristians lived worse than they did, and iu no charity. When, however. I 194 HEA\nEJT AND HELL. I called Him simply Lord, they were interiorly moved. They were then instructed by angels that the Christian doctrine, beyond every other in the wod an.l by tliem with the knowledges of truth, ^^f ^ft Cds L he is perfected in intelligence and wisdom he is introduced into heaven, and becomes an a"g«'- ivervonewho thinks from reason, may know that no one is^rn for hell, but all for l^eav- and tha man himself is in fault, that he comes into hell, but that iufaiits can as yet be in no fault. . ^^ .„ .v. .jher inn Intantswhodio.areequallyinfantsintheotner lire Uiv a™ a like infantile mind, a like innocence in :f orte, and a like tenderness in aU things; they are o",lv in tl,; rudimentsof the capacity of becoming angels f ii fants are not angels, but they become anges lor evervone on leaving this world, enters the other ma !iinKr state of life ; an infant in the state of an infant a 1 in he stated a child; a youth, a man an od mai n the sta.e of a youth, of a man, and of an old r,'; but afterwards the state of «=«=>' ""^.f^^f^ The St ite of infants exceeds the state of all others m ?h Is t li-it thev are in innocence, and that evil is not yet "o i thl from actual life ; innocence also is such IT, ..11 il.in.'S of heaven may be implanted in it, for in- Iten'e ttu: receptacle of tL truth of faith and of the ^"331 '"iMie state of infant, in the other life is much befter tban the state of infants in the world, for they are not clothed with an earthly body, but with such a body as are the augels. The earthly body in itself is lieavy ; it does not receive its first sensations and tirst motions from the interior or spiritual world, but from the exieriur or natural world; therefore infants in the world must learn to walk, to move their limbs, and to speak; and even their senses, as seeinj; and hearinj?, must be opened by use. It is otherwise with infants in the other life ; because these are spirits, they act immediately according to their interiors. They walk without practice ; they speak also, but at first from general affections, not yet so well distinguished iuto ideas of thoughts ; in a short time, however, they are initiated also into these ideas, and this because their exteriors are homogeneous with their interiors. That the speech of angels flows fr<»m affections variegated by the ideas of thought, so iliut their speech is altogether conformable to their thoughts from affection, may be seen above (n. 234-245). 332. Infants, as soon as they are raised up, which takes place soon after their decease, are taken into heaven, and delivered to angels of the female sex, wlio in the life of the body tenderly loved infants, and at the same time loved God : these, because in the world they loved all infants from a sort of maternal tenderness, re- ceive them as their own, and the infants also, from an innate disposition, love them as their own mothers. There are as many infants with each one, as slie desires from a spiritual parental affection. This heaven appears in front straight before the forehead, and directly in the line or radius in which the angels look to the Lord. Its . situation is there, because all infants are under the im- mediate auspices of tlie Lord, and the heaven of inno- cence, which is the third heaven, flows in with them. 333. Infants are i>f different dispositions, some of the disposition of the spiritual augels, and some of tlie disposition of the celestial angels ; the infants who are of a celestial disposition appear in that heaven to the right, 198 HEAVEN AND HELL. INFANTS m HEAVEN. 199 aii.l those who are of a spiritual disposition appear to the U-lc. All infants, in the Greatest Mau. which is heaven, are in the province of the eyes; those in the province of t'lo left eve, wlio are of a spiritual disposition, and those ii ihe province of the right eye, who are of a celestial disposition; and this because the Lord appears to the an-els who are in the spiritual kingdom before the left eve, and to those who are in the celestial kingdom before tiie' right eve (see above, n. 118). From this fact, that infants are 'in the province of the eyes in the Greatest Man, or heaven, it is also evident that infants are under the immediate sight and auspices of the Lord. 334. How infants are educated in heaven, shall also be t.dd 'in few words. From their tutoress they learn to spe ik ; their first speech is merely a sound of affection, which by degrees becomes more distinct, as the ideas of thought" enter; for the ideas of thought from the affec- tions^constitutc all angelic speech, as may be seen in its own chapter (n. 234-245). Into their affections, which all proceed from innocence, are first insinuated such thiii-s as appear before their eyes, and are delightful ; and as t'iiese things are from a spiritual origin, the things of heaven flow into them at the same time, by which their interiors are opened, and thus they are daily perfected. After this first age is passed, they are transferred into another heaven, where they are instructed by masters ; and so on. . . « . 335. Infants are instructed principally by repre- sentatives fitted to their capacities, the beauty of which, and at the same time the fulness of wisdom from withm, exceed all belief; thus by degrees is insinuated into them intelligence, which derives its soul from good. It U here allowed to mention two representatives, which it was granted me to see, from which it may be concluded as to the rest. First, they represented the Lord rising from the scpulchrt, and at the same time the uniting of His Human with the Divine ; which was done in a man- ner so wise as to exceed all human wisdom, and at the same time in an innocent infantile manner. Tliey also presented the idea of a se]»ukhre, but not at the same time the idea of the Lord, except bo remotely that it was scarcely perceived that it was the Lord, and only as it were from afar ; because in the idea of a sepulchre there is something funereal, which they thus removed. Afterwards thev cautiously admitted into the sepulchre something :itmosf>henc, yet appearing like very rare water, by which they signified, also with becoming remoteness, spiritual life in baptism Afterwards I saw represented by them the descent of the Lord to the bound, and His ascent with the bound into heaven, and this with iucora- parable prudence and piety ; and, what was infantile, they let down small cords, almost invisible, very soft and tender, by which they raised up the Lord in His ascent ; always in holy fear, lest anything in the representative should border upon anything in which there was not what is spiritual and heavenly : besides other represent- atives in which they are, and by which they are brought into the kn<»wledges of truth and the affections of good; as, ice example, plays suitable to their infantile minds. 336. How tender their understanding is, was also shown Wlien I prayed the Lord's prayer, and they then flowed from their intellect into the ideas of my thought, it was perceived that their influx was so tender and soft, as to be almost of affection alone ; and at the same time it was tlieu observed that their intellect was open even from the Lord, for what proceeded from them was like something flowing through them. The Lord also flows into the ideas of infants chiefly from the inmosts, for nothing closes those ideas, as with adults, no false principles obstructing the understanding of truth, nor any life of evil obstructing the reception of good, and thus the reception of wisdom. From these things it may be manifest, that infants do not come in- stantly after death into an angelic state, but are succes* I ^.^^^ ..ta^.a^w«j».aahi. ^^aM:»e«J.-3 HEAVEN" AND HELL. 200 Bively introduced by the knowledfres of good and truth, and this according to all heavenly order ; for the very least things of their disposition are known to the Lord, and therefore according to all and each of the move- meuts of their inclination, they are led to receive the truths of good and the goods of truth. _ 337 How all things are insinuated into them by delightful and pleasant things which are suited to their genius, has been also shown to mo ; for it was given me to see infants handsomely clothed, having around the breast garlands of flowers, resplendent with the most beautiful and heavenly colors, and likewise around their tender arms. Once it was also given me to see infants with their attendants, in company with maidens, in a paradisal garden most beautifully adorned, not so much with trees, as with laurel arbors and covered walks, and with paths leading inwards. The infants them- selves then appeared clothed as described above, and when they entered, the flowers over the entrance shone forth most joyfully. From this may be manifest what delights they have, and also that by pleasant and de- lightful things they are introduced into the goods of innocence and charity, that are thus continually insin- uated into them from the Lord. 338 It was shown me, by a mode of communica- tion familiar in the other life, what the ideas of infanta are when they see any objects ; they were as if each and every object were alive ; whence in every idea of their thought there is life. And it was perceived, that in- fants on earth have nearly the same ideas when they are in their little plays, for as yet they have not reflection, such as adults have, as to what is inanimate 339 It was said above tliat infants are of a genius either celestial or spiritual : those who are of a celestial genius are well distinguished from those who are of a spiritual genius. The former think, speak, and act very iof tly, 80 that scarcely anything appears but what flows INFANTS m HEAVEN". 201 from the good of love to the Lord and towards other in- fants; but the latter not so softly, but in everything with them there appears a sort of vibration, as of wings. The difference is also evident from their indignation, and from other things. 340. Many may suppose that infants remain infants in heaven, and that they are as infants among the angels. Those who do not know what an angel is, may have been confirmed in that opinion, from the images here and there in churches, where angels are represented as infants. But the case is altogether otherwise : intel- ligence and wisdom make an angel ; and so long as in- fants have not intelligence and wisdom, tliey are indeed with angels, yet they are not angels ; but when the> are intellige"nt and wise, then first they become angels. In- deed, what I have wondered at, they do not then appear as infants, but as adults, for they are no lunger of an in fantile genius, but of a more mature angelic genius ; in- telligence and wisdom produce this effect. The reason that infants, as they are perfected in intelligence and wisdom, appear more mature, thus as youths and young men, is, because intelligence and wisdom are essential spiritual nourishment ; therefore the things which nour- ish their minds also nourish their bodies, and tliis from correspondence ; for the form of the body is but the ex- ternal form of the interiors. It is to be known that in- fants in heaven do not advance in age beyond early youth, and stop there to eternity. That 1 might know for certain that it is so, it has boen given me to speak with some who were 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 from them 1 have heard the course of their life from one age to another. 341. Tiiat innocence is the receptacle of all things of heaven, and thus that the innocence of infants is the plane of all the affections of good and truth, may be i I \ 202 HEAVED AND HELL. I INFAKTS IN HEAVEN. 203 I evident from what was shown above (n. -iTG-QSa), in re- gard to the innocence of the angels in heaven, namely, that innocence is to be willing to be led by the Lord, and not by self ; consequently that man is so far in innocence as he is removed from his own proprium, and as far as any one is removed from his own proprium, so far he is in the proprium of the Lord. The proprium of the Lord is what is called the Lord's justice and merit. Bi»» the innocence of infants is not genuine innocence, be- cause it is as yet without wisdom. Genuine innocence is wisdom, for so far as any one is wise, so far he loves to be led by the Lord ; or what is the same, as far as any one is led by the Lord, so far he is wise. Infants therefore are led on from external innocence, in which they first are, which is called the innocence of infancy, to internal iuuoceuce, which is the innocence of wisdom. This innocence is the end of all their instruction and progress ; and so, when they come to the innocence of wisdom, the innocence of infancy, which in the mean time had served them for a plane, is then conjoined to them. What tiie innocence of infants is, was represented to me by something wooden, almost void of life, which is vivified as they are perfected by the knowledges of truth and the affections of good. Afterwards it was rep- resented what geimine innocence is, by a most beautiful infant full of life and naked: for the innocent them- selves, who are in the inmost heaven, and thus nearesfc to the Lord, before the eyes of other angels do not ap- pear otherwise than as infants, and some of them naked ; for innocence is represented by nakedness without shame, as is read concerning the first man and his wife in par- adise (Gen. w. 25); wherefore also, when their state of innocence was lost, they were ashamed of their naked- ness, and hid themselves (chap. iii. 7,10, 11). In a word, the wiser the angels are, the more innocent they are, and the more innocent they are, the more they appear to themselves as infants; hence it is that infancy, in the Word, signifies innocence (see above, n. 278). 342. I have questioned with angels concerning in- fants, wliether they are pure from evils, because they have no actual evil like adults; but it was told me that they are equally in evil, indeed, that they also are nothing bur, evil; but that they, like all angels, are with- held from evil and held in good by the Lord, so that it appears to them as if they were in good of themselves. For this reason also infants, after they become adults in heaven, lest tiiey should be in a faLe opinion of them- selves, that the good with them is from them and not from the Lord, are sometimes let back into their evils which they have received hereditarily, and are left in them, until they know, acknowledge, and believe that the case is so. A certain one also, the son of a certain king, who died an infant, and grew up in heaven, was of a similar opinion. He was therefore let back into the life of evils in which he was born, and then I perceived, from the Fphcre of his life, that he had a disposition to domineer over others, and esteemed adulteries as nothing, which evils he had derived hereditarily from his i»arents ; but after he had acknowledged that he was such, he was then again received among the angels, with whom he was liefore. No one in the other life ever suf- fers punishment on account of hereditary evil, because it is not his, thus it is not his fault that he is such ; but he suffers on account of the actual evil which is his own, thus as far as he hiis appropriated to himself hereditary evil by actual life. That infants when they become adult, are let l)ack into a state of their hereditary evil, is not, therefore, that they may suffer punishment for it ; but that they may know that of themselves they are nothing but evil, and that by the mercy of the Lord they are taken from the hell which is with them into heaven, and that they are in heaven, not from any merit of their own, but from the Lord ; and thus that they may not I ?04 HEAVEN AND HELL. INF^INTS IN HEAVEN. 205 boast before others of the pood which 's with them, for this is contrary to the good of mutual love, as it ia con- trary to the truth of faith. 343. Several times when some infants have been together with me in choirs, being as yet altogether infan- tile, they were heard as something tender and inordi- nate, so that they did not yet act as one, as they do after- wards, when they have become more mature ; and, what I wondered at, the spirits with me could not refrain from leading them to speak ; such desire is innate in spirits. But it was each time observed that the infants resisted, not being willing so to speak. The resistaDce and repugnance, which was with a species of indigna- tion, I have often perceived; and when any liberty of speaking was given them, they said only that it was not so. I have been instructed that such is the temptation of infants, in order that they may learn and get accus- tomed not only to resist what is false and evil, but also that they may not think, speak, and act from another, consequently that they may not suffer themselves to be led by any other than the Lord alone. 344. From the things which have been stated, it may be evident what the education of infants is in heaven, namely, that by the intelligence of truth and the wisdom of good they are introduced into angelic life, which is love to the Lord and mutual love, in which is innocence. But how contrary the education of infants on earth is, with many, may be evident from this exam- ple : I was in the street of a great citv, and I saw little bovs fighting with each other ; a crowd flocked around, which beheld this with much gratifuation, and I was informed that parents themselves excite their little boys to such combats. The good spirits and angels, who saw those things through my eyes, felt smh aversion at it, that I perceived their horror ; and especially at this, that parents incite them to such things ; saying, that in this way parents extinguish in the earliest age all the mutual love and all the innocence which infants have from the Lord, and ii/.tiate them into hatred and re- venge ; conseijueuily, that they by their own efforts ex- clude their children from heaven, where is nothing but mutual love. Let parents, therefore, who wish well to their children, beware of such things. 345. What the difference is between those who die infants and those who die adults, shall also be told. Those who die adults have a plane acquired from the earthly and material world, and they carry it with them. This plane is tin ir memory and its corporeal natural affection ; this remains fixed, and is then quiescent ; but still it serves their thought after death for an ultimate plane, for the thought fl >ws into it Hence it is that such as that i)Uine is, and such as is the correspondence of the rational with the things which are there, such is the man after death. But infants who die infants, and are educated in heaven, have not such a plane, but a spiritual natural plane, since they derive nothing from the material world and the earthly body ; on which ac- count they cannot be in so gross affections and thence thoughts, for they derive all things from heaven More- over infnnts do not know that they were born in the world, and so they believe that they were born in heaven They do not, then, know of any other nativity than spiritual nativity, which is effected by the knowl- edges of good and truth and by intelligence and wisdom, from which man is man ; and because these are from the Lord, they believe, and love to believe, that they are of the Lord Himself. But still the state of men who grow up on earth may become equally as perfect as the state of infants who grow up in heaven, if they remove corporeal and earthly loves, which are the loves of self and the world, and in their place receive spiritual loves. ii 206 HEAVEIT AND HELL. THE WISE AND THE STMIPLE TN HEAVEN". 207 THE WISE AND THE SIMPLE IN HEAVEN. 346. It is believed that the wise will have glory and eminence above the simple iu heaven, because it is said in 'D3.me\,thei/ that be intelligent shall shine as with the bright- ness of the Jirmament; and thet/ that turn mamj to right- eousness as the stars forever and ever (xii. 3). Bat few know who are meant by the intelligent, and by tliose who justify [turn to righteousness]. It is commonly believed that they arc those who are called the erudite and learned, especially those who have taught in the church, and who have excelled others in learning and in preaching, and still more those among them who have converted many to the faith. All such in the world are lielievetl to be the intelligent, but still they are not the intelligent in heaven of whom those words are spoken, unless their intelligence be heavenly intelligence : what this is, will be told in what now follows. 347. Heavenly intelligence is interior intelligence, arising from the love of truth, not for the sake of any glory iu the world, nor for the sake of any glory in heaven, but for the sake of truth itself, with which they are inmostly affected and delighted. Those who are affected and' delighted with truth itself, are affected and delighted with the light 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 diviue truth, and divine truth is the Lord in heaven (see above, n. 12G-140). This light does not enter except into the interiors of the mind ; for the interiors of the mind are formed for receiving that light, and as it enters, it also affects and delights ; for whatever flows iu from heaven and is received, has in it something delightful and pleasant. Hence is the genuine affection of truth, which is an affection of truth for the sake of truth. Those who are in this affection, or what is the same thing, who are in this love, are in heavenly intelligence, and shine in heaven as with the splendor of the firmament. They shine thus because divine truth, wheresoever it is in heaven, gives light (see above, n. 132); and the expanse of heaven, from corre- spondence, signifies that interior intellectual, as well with angels as with men, which is iu the light of heaven. But those who are in the love of truth either for the sake of glory in the world, or for the sake of glory in heaven, cannot shine in heaven, since they are not dcligiited and affected with the light itself of heaven, Imt with the light ©f the world ; and this light without that, in heaven is mere thick darkness. For the glory of self predominates, because it is the end in view ; and when that glory is the end, the man regards himself principally, and the truths which are subservient to his own glory he regards only as means to the end, and as instruments of service. For he who loves divine truths for the sake of his own glory regards himself in divine truths, anpeur equally as intelligent as those who are in the light of heaven, because they speak in a similar manner, and sometimes in external appearance more wisely, because excited by self-love, and taught to counterfeit 1 eavenly affections; but still, in the internal form, in whicli they appear before the angels, they are altogether of another character. From these things it may in some d*^gree be . manifest, who those are who are meant by the intelli- gent, who will shine in heaven as with the splendor of the firmament ; but who those are who are meant by those justifying many, who will shine as the s*;ar8, shaU now be told. ^...^.,...j,,.....^^^^,.^^j«L-..^,atu,jii!b.iLiL»iaa^ 208 HEAVEN AND HELL. 348. By those who justify many, are meant those who are wise, and in heaven tlio^e are called wise who are in pood, and thuse are in good who apply divine truths immediately to the life; for divine truth, when it becomes of the life, becomes good, 8ince it becomes of the will and love, and whatever is of the will and love, this is called good : these therefore are called wise, for wisdom is of the life. On the other hand those are called intelligent who do not apply divine truths im- mediately to the life, but first to the memory, from which tliey are afterwards taken and applied to life. IIow and how much the wise and the intelligent differ in the heavens, may he seen in the chapter wliich treats of the two kingdoms of heaven, the celestial and the spiritual (u. 20-28), and in the chapter which treats of the tliree heavens (u. 29-40). Those who are in the celestial kingdom of the Lord, consequently who are in the tliird or inmost heaven, are called just, because they attribute nothing of justice to themselves, but all to the Lord ; tiie justice of the Lord in heaven is the good which is from the Lord. These tlierefore are meant here by those who justify; and these also are those con- cerning whom the Lord says, The just shall shine /oiih as the sun in the kim/dom of their Father (Matt. xiii. 43). That they shine as the sun. is because they are in love to the Lord from the Lord, and that love is understood by the sun, may be seen above (u. 116-12.5): the light also with them is flamy, and the ideas of their thought partake of the flanjy, because they receive the good of love immediately from the Lord as the sun in heaven. ^ 349. All who have procured to themselves intelli- gence and wisdom iu the world, are received in heaven, and become angels, every one according to the quality and quantity of his intelligence and wisdom. For, whatever a man acquires to himself in the world, this" remains, and he carries it with him after death, and also it is increased and hlled, but within the degree of the THE WISE AND THE 8IMPLE IN nEAVE>7. 209 affection and desire of truih and its g^od, and not be- yond it Those who had but litUe affection and desire, receive but little, yet still as nmch as they can receive within tliat degree; but those who had much affection and desire receive much : the degree itself of affection and desire is a.s 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 reason that it is so, is because the love, to which belong affection and desire, receives all that which is agreeable to itself ; hence as much as the love is, so much he receives. This is meant by the Lord's words : 7o everij one who hath, shall be given, that he may have more abundantly (Matt, xiii. 12; xxv 29). Into his bosom shall be given gttod mrasinr, pressed down, shaken together, and running over (Luke vi 38). 350. All are received into heaven who have loved truth and gt)od for the sake of truth and good; those therefore who have loved much, are they who are called wise, but tht»se who have loved little, are they who are called simple Tiie wise in heaven are in much light, but the simple in heaven are in less light; every one according to the degree of his love of good and truth. To h»ve truth and good for the sake of truth and good, is to will them and to do them ; for those who will and do, love, but not thoi^e who do not will and do. These al.^o are they who love the Lord, and are loved by the ].ord, since good and truth are from the Lord; and because good and truth are from the Lord, the Lord also is in them, consequently He is also with 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, and man is such as his will and understanding are: hence it is manifest that man is so far loved by the Lord, as his will is formed from griod, and his understanding is formed from truth. To l>e 210 HEAVEN AND IIELL. loved by the Lord is also to love the Lord, since love is reciprocal ; for the Lord gives to him who is loved the faculty of loving. 351. It is believed in the world that those who know many things, whether it be from the doctrines of the church and the Word, or from sciences, see truths more interiorly and acutely than others, thus that they are more intelligent and more wise ; such persons be- lieve so concerning themselves : but what true intelli- gence and wisdom are, what spurious, and what false, shall be told in what now follows. True intelligence and wisdom are to see and perceive what is true and good, and thence what is false and evil, and to dis- tinguish them well, and this from interior intuition and perT-eption. With every man there are interiors and ex- teriors ; interiors are what are of the internal or spirit- uai man, but exteriors are what are of the external or natural man ; as the interiors are formed and make one with the exteriors, so man sees and perceives. The interiors of man can be formed only in heaven, but the exteriors are formed in the world ; when the interiors are formed in heaven, then the things which are there flow into the exteriors which are from the world, and form them to correspondence, that is, that they may act as one with thtm ; when this is done, nian sees and per- ceives from the interior. That the interiors may be formed, the only means is, that man should 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 believes in the Divine, and believes that from the Divine is all truth and good, consequently all intelli- gence and wisdom ; and he then believes in the Divine, when he is willing to be led by the Divine. Thus, and not otherwise, the interiors of man are opened. The man who is in that faith and in a life according to the faith, has the power and faculty of understanding and being wise. But in order to become intelligent and THE WISE AND THE SIMPLE IN HEAVEN. 21 1 wise, he must learn many tilings, not only those which are of heaven, but also those wiiiih are of the world ; those which are of heaven, from the Word and from the church, and those which are of the world, from the sciences. As far as man learns and applies to life, so far he becomes intelligent and wise, for so far the interior sight which is of his understanding, and the interior affection which is of his will, are perfected. The simple of this class are those whose interiors are open, but not so cultivated by spiritual, moral, civil, and natural truths ; they perceive truths when they hear them, hut do not see them in themselves ; but the wise of this class are those whose interiors are not only open, but also cultivated ; these also see truths in themselves, and per- ceive them. From these things it is manifest, what true intelligence and wisdom are. 352. Spurious intelligence and wisdom are not to see and perceive what is true and good, and thence what is false and evil, from within, but only to believe that to be true and good, and that to be false and evil, which are said to be so by others, and tiien to confirm it. Those who do not see truth from truth, but from another, can take up and believe what is false as well as what is true, and also confirm it until it appears as truth ; for what- ever is confirmed puts on the appearance of truth, and there is nothing which cannot be confirmed. The in- teriors of those are oj>en only from i)eneath, but their exteriors are open as far as they have confirmed them- selves. For this reason the light from which they see is not the light of heaven, but it is the light of the world, which is called natural light [lumen]. In this light falses can shine like truths ; indeed, when they are con- firmed, they can be resplendent, but not in the light of heaven. Of this class, those are less intelligent and wise who have confirmed themselves much, and tliose are more intelligent and wise who have confirmed themselves little. From these things it is manifest what spurious 212 HEAVEN" AND HELL. intellifreuce and wisdom are. But those are not of thi» class, who in childhood supposed tliose thinj^s to l)0 true whicli tliey heard from their masters, if in a riper age when they think from their own undersraiiding, they do not remain in them, hut desire truth, and from desire seek it, and when they find it, are interiorly affected ; these, hecanse they are affected with truth for the sake of truth, see the truth before they confirm it. This may- be illustrated by an example. There was a discourse amonj: spirits, whence it is that animals are born into all the science suitable to their natures, but not man ; and it was said that the reason is, because animals are in the order of their life, but not man ; who must, there- fore, be led into order by knowledges and sciences. But if man were born into the order of his life, which is to love God above all things, and his neighbor as himself, he would be born into intelligence and wisdom, and hence also into the belief of all truth, so far as he acquires 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 fefore the eyes, which they keep in the memory and look at almost materially, although the same sci- ences are what serve the truly intelligent for the form- ing of the understanding. By the sciences are meant the various kinds of experimental knowledge, as physics, THE WISE AND THE SIMPLE IN HEAVEN. 213 a/iecau.se they have turned them.selves away from heaven, and have turned backwards those things which were capable of looking thither, which are tlie interiors of the human mind, as was said above: hence it is that they cannot see wliat is true and good, since to them these are in tliick-dark- ness, but what is false and evil is in light. Still how- ever sensual men can reason, some of them more cun- ningly and acutely than others, but from .the fallacies of the senses confirmed by their scientilics; and Ijecause they can thus reason, they also believe themselves wiser than others. The fire which kindles with affection their reasonings, is the fire of the love of self and tlie world. These are they who are in false intelligence and w isdom, and who are meant by the Lord in Matthew : Steintj tkry see not, and hearirKj thei/ hear not, neither do the}/ under- stand (xiii. 13-15). And in another place: These thiuf/g are hid from the intelligent and wise, and revealed to in- fants (xi. 25, 26). 354. It has been granted me to speak with many of the learned after their departure from the worhl ; with some who were of most distinguished reputation, and were celebrated by their writings in the literary world, and with some who were not so celebrated, but still had hidden wisdom, in themselves. Those who in heart de- nied the Divine, however they confessed llim with the mouth, were become so stupid, that they could scarcely HEAVEN AND HELL. 214 comprehend anv civil tr^ still les. any spiritual truth iHvas perceived, and also seen, that the -termors of their minds were so clo.ed that they appeared as black Bince Lh things in the spiritual world are presented to he si'ht a^ thai they could not endure any heaN enly light, nor admit anv influx from heaven. 1 hat WackneL i^i which their interiors appeared, was greater anemone extended with those who had confirmed them selves a'^inst the Divine by the scientifacs of their learn- :!: sTh in the other life receive with delight all that is fa?se which they imbibe as a sponge does water ; and thev'ripel all truth, as an elastic bony substance repels wl^ ansupon it.' It is said also that the intenors of those who have confirmed themselves agams he l)u vine, and in favor of nature, are ossihed ; the r head also appears callous, as of ebony, even to the nose -- an Meat ion that they have no longer any perception. They X are of this description are immersed in quag- Ire's, which appear like ^o.-' ^^^^^ theirLls'es are a.ritation by the fantasies into which their fal.es are U^rned Their infernal fire is the lust of glory and of a name from which lust they inveigh one against another and f om infernal ardor torment those there who do no worship them as deities; and this they do to each othe Tturnl Into such things all the 1---^.^ .^^^^^^ is changed, which has not received into itself light from heaven by the acknowledgment of the Divine. 355 That they are such in the spiritual world when they come thither after death, may be concluded Trom this'alone, that all tjungs which are - the natura memory and immediately conjoined to the things ot Zmyle.se, as are such scientincs -J-^eeen men- tioned iust above, are then quiescent, and only the m i^al things derived from them serve ^^r «^^^^ for discourse there. For man ^^";«\^^^\*",!^ ^^^^] '^ natural memory, but the things -»-f ^^^/^.^^'^^^^^^ under his view, and do not come mto his thought, as THE WISE AND THE SIMPLE IN nEA\^N. 215 when he lived in the world. He can take nothing from it, and produce it in spiritual light, because the thing** in it are not objects of that light. But the rational or intellectual things, which man aciiuired from the sciences whilst he lived in the body, agree with the light of the spiritual world ; consequently, as far as the spirit of man is made rational by knowledges and sciences in the world, so far lie is rational after being loosed from the body ; for tlien man is a spirit, and it is the spirit which thinks in the body. 356. With respect however to those who by knowl- edges and sciences liave procured to themselves in- telligence and wisdom, who are those who have applied all things to the use of life, and at the same time have acknowledged the Divine, loved the Word, and lived a spiritual moral life (of which above, n. 319), the sciences have served them as the means of becoming wise, and also of corroborating the things which are of faith. Their interiors, which are of the mind, have been \yeT- ceived and also seen as if transparent from light, of a shining white, llamy, or blue color, such as that of trans- lucent diamonds, rubies, and sap])hires ; and tliis accord- ing to confirmations in favor of a Divine, and in favor of divine trutli^, from the sciences. Such is the api>earance of true intelligence and wisdom, when presented to view in the 8j)iritnal world, and is derived from the light of heaven, which is divine truth proceeding frt)in the Lord, from which is all intelliirence ami wisdom (see above, n. 126-133). The ])lane8 of that light, in which variega- tions as of colors exist, are the interiors of the mind ; and the confirmations of divine truths by those things whicli are in nature, thus which are in the sciences, p-oduce those variegations. For the interior mind of man looks into tlie things of the natural memory, and those things there which confirm, it sublimates as it were by the fire of heavenly love, and wi:hdraws them, and purifies them even into spiritual ideas. That this is the case, maa io HEAVEJT AND HELL. I does not know so long as he lives in the body, since there he thinks both spiritually and naturally, and the tilings which he then thiuka spiritually he does not per- ceive, but only those which he thinks naturally. When however he comes into the spiritual world, he does not perceive what he thought naturally in the world, but what he thought spiritually ; thus the state is chauged. From these things it is evident, that man by knowl- edges and sciences is made spiritual, and that these are the means of becoming wise, but only with those who in faith and life have acknowledged the Divine. They are also accepted in heaven above others, and are there among those who are in the midst (n. 4.}). because they are in light mi»re than the rest. These are the intelli- gent and wise in heaven, who sliine as with the splendor of the tirmament, and who shine as the stars. The sim- ple are those who have acknowledged the Divine, loved the Word, and lived a spiritual and moral life, while their interiors, which are of the rational mind, they have not thus cultivated by knowledges and sciences. The human mind is as ground, which is such as it is made by cultivation. THE RICH AND THE POOR IN^ HEAVEN. 357. There are various opinions concerning recep- tion into heaven. Some suppose that tlie poor are re- ceived, and not the rich ; some tiiat the rich and poor are received alike; some that the rich cannot be received unless they give up their wealth, and become as the poor: and each confirms his opinion from the Word. But those who make a distinction between the rich and the poor as to heaven, do not understand the Word The Word in its bosom is spiritual, but in the letter nat- ural ; they therefore who take the Word only accord- ing to the litetal sense, and not according to anj THE RICH AND THE POOR IN HEAVEN. 2 1 7 spiritual sense, err in many things, especially con- cerning the rich and the poor ; as 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, since it is said, Diosscd are the poor, for theirs is the kingdom of heaven (Luke vL 20, 21). But those who know anything of the sjiiritual sense of the Word, think otherwise ; they know that heaven is for all who live the life of faith and love, whether they be rich or ]>oor. But who are meant by the rich in the Word, and who by the poor, will l)e told in what follows. From much converse and life with the angels, it has been given mo to know for certain that the rich come as easily into heaven Jis the jjoor, and that mail is not excluded from heaven because he lives in abun- dance, neither is he received into heaven because he id ia poverty. There are there both rich and po«)r, anelieved in the Divine, and have rejected from their mind the tilings which are of heaven and the church ; they are in hell, where are filtn, misery, and want. Into such things riciies are changed which are loved as an end ; nor only riches, but also tlio uses themselves, which are either that they may live as they like and indulge ia pleasures, and may be able to give up the mind more abundantly and freely to the commission of wickedness, or that they may rise above others, whom they despise. •Such riclies, and such uses, because they have nothing spiritual ia them, but only what is earthly, 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 moist ground. They also become putrid as a body witliout a soul, and as moist ground without the light of heaven. The.se are they whom riches have seduced and with- diawn from heaven. 363. Every man's niling affection or love remains with him after death, nor is it extirpated to eternity, since the spirit of man is altogether as his love is, and, what is an arcanum, the bodv of every spirit and angel is the external form of his love, altogether corresponding to the internal form, which is of his natural mind and rational mind. Hence it is that spirits are known as to their quality from the face, from the gestures, and from the speech ; and man also would be known as to his spirit, while he lives in the world, if he had not learned, in his face, gesture, and speech, to counterfeit things not his own. From this it may be manifest that man re- mains to eternity such as his ruling affection or love is. It has been granted me to speak with some who lived seventeen centuries ago, and whose lives are well known by what was written at that time, and it was found that each was still actuated by his own love, the same that it was then. From this again it may be manifest that the love of riches, and of uses from riches, remains with 222 HEAVEN- AND HELL. every one to eternity, and that it is altogether sach as was procured in the world ; yet with this difference, that riches with those whom they had served for good uses, are turned into delights according to the uses, and that riches with those whom they had served for evil uses, are turned into filth ; with which also they are then de- lighted, as in the world they were with riches for the sake of evil uses. That they are then delighted with filth, is because filthy pleasures and crimes, which had been to them the uses from riches, and also avarice, which is the love of riches without use, correspond to filth : spiritual filth is nothing else. 364. The poor do not come into heaven on account of their poverty, but on account of their life The life of every one follows him, whether he be rich or poor. There is no peculiar mercy for one more than for tlie other; he is received who has lived well, and he is re- jected who has lived ill. Moreover poverty equally seduces and witlidraws man from heaven as wealth. There are very many among the poor wlio are not con- tented with their lot, who seek for many things, and be- lieve riches to be blessings ; and so when they do not receive them, they are angry, and think evil of the Divine Providence. They also envy others their good things, and equally defraud others, when occasion is given ; and they also live equally in filthy pleasures. But it is other- wise with the poor who are content with their lot, who are careful and diligent in their work, and love labor better than idleness, and act sincerely and faithfully, and then at the same time live a Christian life. I iiave sometimes spoken with those who were of the rustic clas.s, and from the lower orders in societv, who while thev lived in the world believed in God, and did what was just and right in their works. These, because they were in the affec- tion of knowing truth, asked what charity was and what faith was, because in the world they had heard much about faith, but in the other life much about charity. THE RICH AND THE POOR IN HEAVEN. 223 It was therefore said to them that charity is all tiiat which is of life, and faith all that which is of doctrine; consequently, that charity is to will and do what is just and right in every work, but faith to think justly and rightly ; and that faith and charity conjoin themselves, like doctrine and a life according to it, or like thought and will; and that faith becomes charity, when what a man thinks justly and rightly, he also wills and does, and that then they are not two but one. This they under- stood well and rejoiced, sayiug that they did not com- prehend in the world that to believe was anything else than to live. 365. From these things it may be manifest that the rich come into heaven equally as the poor, aud the one as easily as the other. That it is believed that the poor come easily into heaven, and the rich with difficulty, is because the Word has not been understood, where the rich and poor are named. By the rich there, in the spiritual sense, are meant those who abouud in the knowledges of good aud of truth, thus who are within the church, where the Word is ; and by the poor, tliose who are wantiiij^ in those knowledges, and yet de.'-ire them, thus who are out of the church, where the Word is not. By the rich man, who was clothed in purple aud fine linen, and was cast into hell, is meant the Jewish nation, which, because it had the Word, and thence abounded in the knowledges of good and truth, is called rich ; by garments of purple also are signified the knowl- edges of good, and by garments of fine linen the knowl- edges of truth. But by the poor man, who lay at his gate and desired to be filled with the crumbs which fell from the rich man's table, and was carried by the angels into heaven, are meant the gentiles who had not the knowledges of good aud truth, and yet desired them (Luke xvi. 1«J, 31). By the rich who were called to a great supper, and excused themselves, is also meant the Jewish nation, aud by the poor introduced in their place. 224 hewe:^ and ttetl. are meant the p:entile8 v/liich were out of the church (Luke xiv. 10-24). Who are meant hy the rich mau, of whom the Lord says, ft is easier for a camel to pass thro>it/h flip eife of a needle, than for a rich man to enter info the kin'i'lom of God (Matt. \ix. 24), shall also be told. By the rich mau there are meant the rich in both senses a.s well natural as 8|)iritnal. The rich in the naturn sense are those who abound in riches, and set their hean opou them ; but in the spiritual sense, those who abonnea xii. 5; Apoc. iii. 17, 18; Luke xiv. 33, and elsewhere); aud also that MAIUIIAGES IN HEAVEN. 226 by the poor iu the spiritual sense are signified those who have not the knowledges of good aud of truth aud still de- sire .hem (Matt xi. 5; Luke vi. 20, 21 ; xiv. 21 ; Isaiah xiv. 30; xxix. 19 ; xli. 17, 18 ; Zeph. iii. 12, 18). All these ])assages may be seen explained according to the spiritual sense, iu the Heavenly Arcana (u. 10,227). MARRIAGES IN HEAVEN. 366. Because heaven is from the human race, and c<)nsei|m'utly the atigels there are of both sexes, and be- cause it is from creatiou that the woman shouhl bo for the man, aud the man for the woman, thus each should bo the others, and because this love is innate in each, it follows that there are marriages in the heavens as well as on earth; but Uiarriages in the heavens are very diflerciit Irom marriages on the earth. What therefore marriages in the heavens are, and in what they differ from nuuriages on earth, and in what they agree, shall be lold in what u<»w follows. S67. Marriage in the heavens is the conjunction of two into one mind; the nature of which conjunctiou shall be lirst exi.laitied. The mind consists of two parts, oue of which i.^ caK^d the understanding, the other the will; when these two parts act as one, thei» they are called one mind. In heaven the husband acts the part which is called the understanding, and the wife that wuich is calletl the will. When that conjunction, which is «»f the interiors, descends into the inferiors which are of their body, then it is perceived aud felt as love ; this love is conjiigial love. From these things it is evident, tnat Ci>njugiiil love derives its origin from the conjunc- tion of two into one mind. This is called in heaven ~ cohabitation ; aud is said that they are not two, but one ; 226 HEAVEN AND HELL. aud therefore two coujuj^ial partners iu lieaveu are uot called two, but cue augel. 368. That there is also such a conjunction of hus- band and wife in the inmosts, which are of their minds, comes from creation itself; for the man is born to be intellectual, thus to think from the understanding, but the woman is born to be voluntary, thus ti) think from the will; which also is evident from the inclination or connate disposiiiou of each, as also from their form. Froiii the disposition, in that the man acts fron) reason, but the woman from affection. From the form, in that the man has a rougher and less beautiful face, a deeper voice, and a harder body ; but the woman has a smootlier and more beautiful face, a higher voice, and a more len- der body. Similar is tlie distinction between the under- standing and the will, or between thought and affection ; similar also tiiat between truth and good, and similar that between faith and love ; for truth and faith are <.f the understanding, and good and love are of the will. Hence it is tliat iu the Word by a youth and a man, iu the spiritual sense, is meant the understanding of truih, aud by a virgin aud a woman the affection of good ; and also that the church, from the affection of good and of truth, is called a woman and also a virgin ; also that ail those who are in the affection of good are called virgins (as in Apoc. xiv. 4). 369. Every one, whether man or woman, possesses understanding aud will, but still witii man the uniler- standing predominates, aud with woman the will pre- dominates, and the person is according to that wiiich predominates; but in marriages in the heavens there is not any prerlominance, for the will of the wife is also that of tlie husband, and the understanding of the Hus- band is also that of the wife, t^ince one loves to will and to think as the other, tims mutually and reciprociUiy ; hence their conjunction into one. This con junction is acni •! r«»r:innction, for the will of the wife enters into MARRIAGES IN HEAVEN. 227 the understanding of the husband, and the understanding of the husband into the will of the wife, and this es- pecially when they look at each other face to face ; for, as has been often said above, there is a communication of thoughts and affections in the heavens, esi)ecially of one conjugial partner with another, because they love each other. From these things it may l>e manifest what is the conjunction of minds, which makes marriage and produces conjugial love in the heavens, namely, that one wl.-hes all his own to be the other's, aud tiiis reciprocally. 370. It has been said to me by the angels that as far as two conjugial partners are in such conjunction, so far they are iu conjugial love, and at the same time so far in intelligence, wisdom, and happiness, because divine good and divine truth, from which all intelligence, wis- dom, aud happiness are, principally flow into conjugial love ; consequently that conjugial Jove is the very plane of the divine influx, because it is at tlie same time the marriage of truth and good ; ft)r as it is the conjunction of the understanding and will, so likewise it is the con- junction of truth and good, since tlie understanding receives divine truth, and is also formed from truths, and the will receives divine good, aud is also formed from goods ; for what a man wills, this is good to him, and what he understands, this is truth to him ; hence it is that it is the same, whether you say the conjunction of the understanding and tiie will, or tlic conjunction of truth and good. The conjunction of truth and good makes an angel, and also his intelligence, wisdom, and happiness; for the quality of an angel is according as the good with him is conjoined to truth, ami the truth to good; or what is the same, according as tlie love with him is conjoined to faith, and the faith con- joined to love. 371. That the Divine proceeding from the I^rd principally flows into ( onjugial love, is because conjugial love descends from the conjunction of good and truth; 228 HEAVEN AND HELL. for, as was paid above, wliether yon say the coujunctiou of the uuderstandiiig and the will, or the coujuuction of good and truth, it is the same thing. The conjunction of pood and truth derives its origin from the divine hjve of the Lord towards all who are in the heavens and on earth. From divine love proceeds divine good ; and divine good is received by angels and by men in divine truths; the only receptacle of good is truth. Nothing therefore can he received from the Lord and from lieaven by anv one who is not in truths; as far, there- fore, as the truths with man are conjoined to good, so far man is conjoined to the Lord and to heaven. From this, then, is tlie origin itself of conjugial love; and for this reason it is the very plane of the divine influx. Hence it is that the conjunction of good and truth in the heavens is called the heavenly marriage, and that heaven in the Word is coiupared to a marriage, and is also called a marriage ; and that the Lord is called the bride- groomand husband, and heaven together with the church, the bride, and also the wife. 372. Good and truth conjoined with an angel or a man, are not two but one, since then the good is of truth and the truth is of good. This conjunction is as when a man thinks what he wills, and wills what he thinks; then the thought and win make one, thus one mind, for thought forms, or exhibits in form, that which the will wills, and the will gives it delight. Hence also it is that two con- jugial partners in heaven are not called two, but one angel. This also is what is meant by the Lord's words : Have ye not read that lie who made them from the be- ginnin'j, made them male and female, and said, for this cause shall a man leave father and mother, and shall cleave to his wife, and they ttvain shall be one flesh ; where- fore there are no lom/er twain, but one flesh; what therefore God hath joined together, let not man put asunder. All can not receive this word, but they to whom it is given (Matt. xix. 4, 5, 6, U ; Mark x. 6, 7, 8, 9 ; Gen. ii. 24). MARRIAGES IN HEAVEN. 229 Here is described the heavenly marriage in which the angels are, and at the same time the marriage of good and truth ; and by man's not putting asunder what God has joined together, is meant, that good m not to be sep- arated from truth. 373. From these things it may now be seen whence truly conjugial love is, namely, 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 whatever is felt and per- ceived in the body, has its spiritual origin, because it is from the understanding and the will ; the cnderstauding and the will make the s[»iritual man. Whatever from the spiritual man descends into the l»ody, presents itself there under another shape, 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 chajjters on corresi)ondences. 374. I heard an angel describing truly conjugial love and its heavenly delights in this manner, that it is the divine of the Lord in the heavens, which is the divine good and the divine truth, united in two, yet so that they are not two, but as one. He said that two conjugial partners in heaven are that love, because every one is his own good and his own truth, both as to mind and as to body ; for the body is an image of the mind, because formed to its likeness. He thence inferred that the Divine is imaged in two who are in truly ci)njugial love ; and because the Divine, that heaven also is imaged, since the universal heaven is the divine good antl the divine truth proceeding from the Lord ; and tliat hence it is that all things of heaven are inscribed on that love, and so many blessings and delights as to exceed all number. He expressed the number by a term which involves my- riads of myriads. He wondered that the man of the church should know nothing of this, when yet the church is the Lord's heaven in the earth, and heaven is the HBiUbij^AtajUiiUjMige rfguittUuieateitijhM^iiMiiiiUiA^iSM 230 HEAVEN AND HELL. marriap:e of good and truth. He said he was aston- ished when hethou«;ht that adulteries are committed, and are also confirmed, within tlie church more than out of it, when yet their deli^lit in itself is nothing else, in the spiritual sense, and consequently in the spiritual world, than the delight of the love of the false conjoined to evil ; which delight is infernal delight, because alto- gether opposite to the delight of heaven, which is the delight of the love of truth conjoined to good. 375. Every one knows that two conjugial partners who love each other, are interiorly united, and that the essential of marriage is the union of minds, natural or rational ; hence also it may be known, that such as the na ural or the rational minds are in themselves, such is the union, and also such the love between them. I'he rational mind is formed solely from truths and goods, for all things which are in the universe relate to good and truth, and also to their conjunction; wherefore the union of rational minds is altogether such as the truths and goods are from which they are formed ; consequently, the union of those which are formed' from genuine truths and goods is the most perfect. It is to be known that no two things mutually love each other more than truth and good, wherefore from that love descends love truly conju-ial; the false and evil also love each other, but this love is afterwards turred into hell. 376. From what has been now said concerning the origin of conjugial love, it may be concluded who are in that love, and who are not ; that they are in conjugial love who from divine truths are in divine good , and that conjugial love is so far genuine, as the truths which are conjoined to good are genuine ; and because all good, which is conjoined to truths, is from the Lord, it follows that no one can be in love truly conjugial, unless he acknowledges the Lord, and His Divine; for without that acknowledgment the Lord cannot flow in, and be conjoined to the trutlis which are with man. MARRIAGES IN HEA\rEN. 231 377. From these things it is evident, that those are not in conjujrial love who are in falsities, and especially thoee who are iu falsities from evil. With those who are in evil and thence in falsities, the interiors also, which are of the mind, are closed ; and so there cannot be given in them any origin of conjugial love; but beneath them, in the external or natural man, separate from the internal, there is given the conjunction of the false and evil, which conjunction is called the infernal marriage. It has been given me to see what the marriage is between those who are in tiie falsities of evil, which is called the infernal marriage ; they converse with each other, and also are conjoined from a lascivious principle; but in- teriorly they burn with deadly hatred towards each other, which is so great that it cannot be descril>ed. 378. Neither is conjugial love given Ix^tween two who are of different religion, since the truth of the one does not agree with the good of the other, and two dis- similar and discordant thinys cannot make one mind out of two. For this reason the origin of their love does not partake at all of what is spiritual. If they cohabit and agree together, it is only from natural causes. It is f r ni this cause that marriages iu the heavens are con- tracted with those who are within a society, because they are in similar good and truth, but not with those who arc out of the society. That all who are there, within a scxietv, are in similar good and truth, and differ from those who are witliout, may be seen above (n. 41, et seq.). This was also represented with the Isratlitish nation by marriages l>eing contracted within tribes, and specitically within families, and not out of them. 379. Neither can love truly conjugial be given be- tween one husband and several wives ; for this destroys its spiritual origin, w hich is that out of two should be formed one mind ; consequently it destroys interior conjunction, which is of good and truth, which is that from which iti the very essence of that love. Marriage with more than 232 HEAVEN AND iiLLL. one is like an understnuflinjr divided into several wills, a? d like a man attac::ed not to one hnt to several churches, for thus his faith is distracted, so that it he- comes none. The anjrcls sav, that to marry more vivca tlian one is altofrether contrary to divine order; and tliat they know this from several canses, amonp others from this, that as soon as they think of marriage with more than one, they are alienated from internal Idessed- ness and heavenly happiness, and then they become like drunken persons, f)ocause p^ood is disjoined from its truth with them ; and since the interiors wliicJj are of their mind, from thought alone witli some intentne>s, come into such a state, they perceive clearly that mar- rin<:e with more than one would close their internal, and cause conjugial love to be displaced by the love of las- civiousness, which love withdraws from lieaven. They say further that man hardly comprehends tin's, because there are few who are in genuine conjiTgial love, aid those who are not in it know notliing at all concerning the interior delight which is in that love, but only con- cerning the delight of lasciviousness, which delight is turned into what is undelightfnl after a short cohabita- tion ; 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 varieties of blessedness of truly conjugial love could be enumerated to many thousands, of which not even one is known to man, nor can be comprehended in the understanding 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 otlicr entirely takes away conjugial love anil its heavenly de- light ; for, as was said above, conjugial love and its delight consists in this, that the will of the one be that of the other, anil tiiis mutually and reciprocally. The love of dominion in marria^^e destroys this, for he who MARRIAGES IN HEAVEN. 23;} domineers wishes that his will alone should be in the other, and none of the other's reciprocally in himself; hence there is nothing mutual, consequently no com- munication of any love and its delight with the other, and reciprocally. And yet this communication, and conjunction thereby, is the interior delight itself, which is called blessedness, in marriage. The love of domin- ion utterly extiijguishes this blessedness, and with it all the celestial and spiritual part of conjugial love, so that it is not known that it exists; and if it should be said to exist, it would be accounted so vile, that at the mention only of blessedness from it they would either laugh or be angry. When one wills or loves what the other wills or loves, then each lias freed(.m, for all freedom i« of love ; but no one has freedom wiiere there is dominion ; one is a servant, and also he who exerci.^es dominion, because he is led as a servant by the lust of domineer- ing. But he does not at all compreiiend this, who does not know what the freedom of heavenly love is : still, from what has been said above of the origin and essence of conjugial love, it may be known that so far as do- minion enters, so far minds are not conjoined, but di- vided. Dominion subjugates, and a subjugated mind has either no will, or an opj)osite Avill ; if it has no will, it has also no love ; and if it has an opposite will, there is hatred instead of love. The interiors of those who live in such marriage, are in mutual collision and com- bat against each other, as two opposites are wont to 1)0, however the exteriors are checked and controlled for the sake of tranquillity. The collision and combat of their interiors reveals itself after their death : they for the most part meet together and then fight like enemies, antl tear each other; for then they act according to the state of their interiors. It has lieen given me several times to see their combats and tearings, some of which were full of revenge and cruelty. For the interiors of every one in the other life are set at liberty, nor are 2 "4 nEAVEN" AND HELL. any longer restrained by external thinp^s, and worldly reasons ; since every one then i.s such as he is interiorly. 381, There is given something like conjugial love with some, which still is not conjugial love if they are not in the love of good and truth ; but it is a love ap- pearing only as conjugial, from several causes, namely, that they may be served at home, that they may live iu security, or in tranquillity, or at ease, or that they may be attended in sickness and old age, or for the care of the children whom they love ; some are under compul- sion from fear of the other partner, fear for reputatioui or of evil consequences ; and some are induced by lascivi- ousuess. Conjugial love also differs with the conjugial partners ; with one there may be more or less of ii,, with the other little or nothing ; and because it differs, heaven may be the portion of one, and hell of the other. 382. Genuine conjugial love is in the inmost heaven, because the angels there are in the marriage of good and truth, and also iu innocence ; the angels of the in- ferior heavens are also in conjugial love, but only so far as iu innocence, for conjugial love, viewed in itself, is a state of innocence. For this reason, between con- jugial partners who are in conjugial love, heavenly de- lights are before their minds almost like the sports of innocence, as among infants; for everything delights their minds, since heaven with its joy flows iu into every- thing of their life. For these reasons conjugial love is represented in the heavens by the most beautiful tilings. 1 have seen it represented by a virgin of inexpressible beauty, encompassed with a bright cloud ; and it was said that the angels in heaven have all tlieir beauty from conjugial love. The ailections and thoughts flowing from it are represented by rare atmospheres of diamond lustre, sparkling as from carbuncles and rubies, and this with delights which affect the interiors of the mind. In '» word, heaven represents itself iu conjugial love, b©- MAIIRIAGES IN HEAVEN. 235 cause heaven with the angels is the conjunction of good and truth and this conjunction makes conjugial love. Marr ages in the heavens differ from marriages upon earth in this, that marriages on earth are also for the T^ocre- tion of offspring, but not in the heavens ; instead otmrocreationl there is in the heavens a procreation : g^S truth. That there is the latter prooreauon instead of the former, is because marriage of those m hea::' I the marriage of good and t-th as^vvas sliowo above • and in that marriage good and truth, and tueir :': ilctlon, are loved above all things; tl-e ^^--^^^^^^^^ are what are propagated from marriages in the heaven. Hence it is that by nativities and generations m the Word are '^nifled Jpiritua^ and generations Wora, aresi u i __ mother and which are of good and ot truth, )y ^^__^„.es by father truth conjoined to good which procreates. Dy sfn and dauMiters, the truths and goods which are pro- cratef and^.yB;is-in-law and daughters-in-law, the creaieu, au Jf ^ ti^^se things it conjunctions of these, and 8 on ^,^^ is evident that marriages m the l^eavens ^ •o^oann «^arth In the heavens the nui)tials are ""^'rTwira e not to be called nuptials, but con- spintual. which are not i ^ ^ good and truth ; iunctious of minds from the marriage ui j, but in the earth they are nuptials, because they are not iv nr the sDirit but also of the flesh. And because 1 nTtners there are not called husband and wife ; Z'^i::^^^^^ of anothe.fr.m^n J^ng^c - . ■ *• .., iJ tn.'f\ minds into one, is taaeu !:L:C rrom tUe;e tM„.s «^^^^^^^ Lord's words concerning marriage are to oe uuut; nulike are JissociateJ ; Uence every society o£ heaveu 236 HEAVEN AND HELL. consists of those who are alike. Liive are brouirht to like, not of themselves, but of the Lord (see above, n. 41, 43, 44, et seq ) ; in like uwnner one conjngial partner to another conjugial partner, whose miiuis can be con- joined into one. At first sight therefore they intimately love each other, and see themselves to be conjugial part- ners, and enter into marriage: hence it is, that all the marriages of heaven are from the Lord alone. They also celebrate the marriage feast, which takes place in a company of many ; but the festivities differ in different societies. 384. Marriages on earth, because they are the seminaries of the human race, and also of the angels of heaven, — heaven, as was shown above, l>eing from the human race, — and also because they are from a spiritual origin, namely, from the marriage of good and truth ; and because the divine of the Lord flows principally into that love, are therefore most holv in the siirht of the angels of heaven. On the otiier hand, adulteries, be- cause they are contrary to conjugial love, are regarded by them as profane ; for as in marriages the angels be- hold the marriage of good and trutli, which is heaven, so in adulteries they behold the marriage of what is false and evil, which is hell. When therefore they only hear adulteries named, they turn themselves away. This also is the cause that when man commits adultery from delight, heaven is closed to him ; which being closed, he no longer acknowledges the Divine, nor anything of the faith of the church. That all who are in hell are against conjugial love, has been given me to perceive from the sphere exhaling from it, which was as a perpetual effort to dissolve and violate marriages. From this it was evi- dent that the delight reigning in hell is the delight of adultery, and that the delight of adultery is also the delight of destroying the conjunction of good and truth, which conjunction makes heaven. Hence it follows that the delight of adultery is infernal delight, altogether MARRIAGES IN HEA\T2N. 237 oppo^te to the delight of marriage, which is heavenly delight , , . . 385 There were some spirits who, from practice in the life'of the body, infested me with peculiar craftiness, and tliis by an inliux gentle, and as it were undulatory such as is wont to be that of well-disposed spirits ; but it was perceived that there was in them craftiness and the like, that thev nii->ht ensnare and deceive. At length 1 SLoke with one of them, who, it was told me, had been the leader of an armv when he lived in the world ; and because I perceived that in the ideas of his thought there was what was lascivious, I spoke with him concernmg marria-e, insj^iritual speech with representatives, which fully e'xpiesses what is meant and many things m a moment He said that in the life of the body he reck- oiicd adulteries as nothing. But it was given me to tell him that adulteries are heinous, although to tlio.e who are such, from the delight with which they capti- vate, and from tlie persuasion of the delight, they ap- pear not to be such, and even to be lawful ; which also he mi-ht know from this, that marriages are the semi- liaries'of the luiman race, and hence also the seminaries of the heavenlv kingdom, and that therefore they are in no caorson from the use. and not of the use from the person, lie also who regards men from sjnritual truth, re;j:ard3 them no otherwise ; for he sees one man like to another, whether ho be in great dignity or in lit- tle, with a difference only in wisdom ; and wisdom is to love u>e, thus tiie good of a fellow-citizen, of a society, of the country, anil of the church. In this also consists love to the Lord, because all good which is the good of use, is from the Lord; and also love towards the neigh- bor, because the neighbor is the good which is to be loved in a fellow citizen, in a society, in the country, and in the church, and which is to be performed towards them. 391. AH the societies in the heavens are distinct ac- cording to uses, since they are distinct according to goods, as was said above (n. 41, et seq.) ; and goods are goods in act, or goods of charity, which are uses. There are some societies whose fuiictious are to take care of FUNCTIONS OF ANQEL8. 241 infants ; others whose functions are to instruct and edu- cate them as they grow up ; aud others, who iu like manner instruct and eilucate boys and girls who are of a good disposition from educa^ou in the world, and come thence into heaven. Thero are some who teach the sim- jde good from the Christian world, and leaU tliera into the way to heaven ; and others who in like manner teach and lead the various gentile nations* There are some who defend novitiate spirits, or those who have come receutly from the world, from infestations by evil spirits ; some who are near those who are in the lower earth ; aud also some who are near tlujse who are in thb hells, and restrain them from toruicuting each other be- yond the prescribed limits. There are some also who are near those who are raised from the dead. In gen- eral, angels of every society are sent to men, that thej may gjiard them, an for the angels discharge them, not from themselves, but from the Lord. Hence it is. that by angels, iu the Word, in its internal sense are not understood angels, but something of the Lord ; aud lieuce it is that angels, in the Word, are called gods. 392. T!)cse functions of the angeU are their general function.^, but every one has his particular charge; for every general use is composed of innumerable onee, which are called mediate, administering, subservient uses All and each are co-ordinated aud subordinated according to divine order, and taken together make aud perfect the general use, wliich U the general good. 242 HE-VVEX AND HELL. 393. In ecclesiastical affairs are those in heaven, who in the world loved the Word, and from desire son-lit for the truths there, not for the sake of honor or j;ain, but for the sake of use of life, hoth for themselves and others. These, according; to the love an.l desire of use, are there in illustration and in the li-ht of wisdom, into which also they come from the Word in the heavens, which is not natural as in the world, but spiritual (see above, n. 259). These perform the office of i)reachers, and there according to divine order those are in a supe- rior place, who from illustration excel others in wisdom, lu civil affairs are those, who in the world loved their country and its general good in preference to their own, and did what is just and right from the love of what is just and right. As far as these from the desire of lt»ve iuvesti-atedthe laws of what is ju>t, and thereby became intelli'^ent, so far they are in the faculty of administering officesln heaven, and administer them in that place or de<-ree in which their intelligence is : tliis also is then lu annual degree with the love of use for the general good. Moreover, in heaven there are so many offices and 80 many administrations, and so many employments also that thev cannot be enumerated on account of their abundance ; in the world there are comparatively few All how many soever there be, are in the delight of their work and labor from the love of use. and no one from the love of self or of gain. Nor has any one the love of gain on account of life, because all the necessaries of life are given to them gratuitously ; they are housed cratuitouslv, they are clothed gratuitously, and they are fed gratuitously. Hence it is evident that those who have loved themselves and the world more than use, have D..t any lot in heaven ; for every one's own love or own affection remains with him after his life in the world, iior is it extirpated to eternity (see above, u. 36.3). 394 Every one in heaven is in his work according to corre'spoJi^leace, and the correspondence is not with HEAVENLY JOY AND OAPPIN 88. 243 the work, but with the use of every work (see above, n. 112) : and there is a correspondence of all things (see n. 106). He in heaven who is in a function or work'corre- sponding to his use, is in a state of life altogether similar to that in which he was in the worbl, for what is spirit- ual and what is natural act as one by correspondences; yet with this difference, that he is in more interior de- light, because in spiritual life, which is more interior ,life, and hence more receptive of heavenly blessedness. HEAVENLY JOY AND HAPPINESS. 395. What heaven is, and wbat beavenly joy scarcely any one at this day knows. Those who have tlK.uglit about the one and the other, have conceived so general and so gross an idea of them, that it is scarcely any. From the spirits who come out of the world into the other life, I Iiave been enabled to know most ac- curately what notion tliey had of lieaven and of heavenly joy, for when left to themselves as if tliev were in the world, they tiiink in like manner. The reason why it is not known what is heavenly joy, is because those who have thouglit about it have judged from external joys, which are of the natural man, and have not known what the internal or spiritual man is, thus neither what is his delight and blessedness. If therefore it liad been told by those who are ia spiritual or internal delight, what and of what quality heavenly joy is, it could not have been comprehended, for it would have fallen into an un- known idea, thus not into perception ; on this account it would have been among those things which the natural man would have rejected. Yet every one may know that a man, when he leaves the external or natural man, comes into the internal or spiritual ; whence it maybe known, that heavenly delight is internal and spiritual 244 HEAVEN AND HELL. deli-ht, but not external and natural ; and because it is internal and spiritual, it is more pure and exquisite and affects the interiors of man, which are of lus soul or suirit Every one from these thin-s alone may conclude, that his delij;ht is sucli as the delight of J"^ ^P'"*^ |f^ been, and that the deli-ht of the body, which is called the delight of the flesh, is respectively not heavenly ; what also is in the .pirit of man when he leaves the body, this remains after death, for then he lives a man- ^^'393 All delights flow forth from love, for what a man loves, this he feels as delightful ; nor has any one dcli-ht from any otlier source : hence it follows that a8 the love is, such is the delight. The delights of the body or of the fle^h all fl .w forth from the love of self and from the love of the world ; hence also they are sensua^ lusts and their pleasures. But the delights of the soul or spirit all flow forth from love to the Lord and from love towards the neighbor ; hence also they are affections of good and truth, and inferior satisfactions These loves, with their delights, flow i.i from the Lord and out of heaven bv an internal way, which is from above and they affect the interiors; but the former loves, with their deli-hts, flow in from the flesh and from the world by au external way, which is from beneath, and they affect the exteriors. As far therefore as those tvvo loves of heaven are received, and affect man, so far the in eriors are opened, which are of the soul or spirit, and look from the world to heaven ; but as far as those two loves of the world are received and affect him, so far the exteriors are opened, which are of the body or the fle.h. apd look fromheaven to th3 worhl. As loves flow in and are re- ceived so at the same time also their delights flow m; into the interiors the delights of heaven, into the exteri- ors the delights of the world, since, as was said, all delight " 397^.^ Heaven in itself is such that it is full of delights, HEAVENLY JOY AND HAPPINESS. 245 insomuch tiiat viewed in itself it is nothing but what is blessed and delightful ; for the divine good proceeding from the divine love of the Lord makes heaven in gen- eral and in particular with every one tliere, and the divine love is to will the salvation of all and the hap])iiiess of all from inmosts and fully. Hence it is tliat, whether you say heaven or heavenly joy, it is the same thing. 398, The delights of heaven are ineffal»le, and also are innumerable ; but of thnso innumerai)le delights not one can be known, nor Ixjlieved, by him vvlio is in the mere delight of the body or of the flesii, since, as was said above, his interiors look from heaven to the world, thns backwards For he who is wholly in the delight of tli© body or of the flesh, or what is the same, in tlie luve of self and of the world, feels nothing of deliglit except in honor, in gain, and in the pleasures of tne body and the senses ; anil these so extinguish and suffocate interior delights, which are of heaven, that they are not believed to be. For this reason ho woulil wonder greatly, if lie were only toM that there are deliglrs given on the re- moval of the delights of honor and of gain, ami still more if he were told that the delights >>( heaven succeeding in their place are innumerable, and such that the delights of the body and of the flesh, which are chieHy the delights of honor and of gain, cannot be c«»mpared with them. Hence the rea.son is evident, why it is not known what heavenly joy is. 399. How great the delight of heaven is, may lie manifest only from this, that it is a delight to all in heaven to communicate tlieir delights and blessings to another; and because all such are in the lieaveus, it is evident how immense is the delight of heaven ; for, as was shown above (n. 268), in the heavens there is a com- munication of all with each, and of each vvltli all. Such communication flows forth from the two loves of heaven, which, as was said, are love to the Lord and love towards the neighbor : these loves are communicative of their 246 HEAVEN AND HELL. deli-hts. That love to the Lord is such. i8 because Hi3 love'^is the love of commaiiication of all that lie has with all for lie wills the happiness of all. Similar love is m each of those who love Him, because the Lord is lu them; hence there is a mutual communication of the deli-hts of the augels among themselves. 1 hat love towards the neighbor also is such, will be seen m what follows. From these things it may be manifest, that those loves are communicative of their delights. It is otherwise with the loves of self and of the world Tiie love of self withdraws and takes away all delight from others, and draws it into itself, for it wishes well to itself alone ; and tlie love of the world wishes that what is its neighbor's mav be its own. These loves are therefore destructive of the delights with others. If they are com- municative, it is for the sake of themselves, and no or the sake of others ; in respect to others therefore they are not communicative, but destructive, except so far as the delights of others appertain to themselves or are in themselves. That the loves of self and ot the world when thev reign, are such, hai* often been given mc to perceive bv living experience. As often as spirits who were in those loves whilst they lived as men in the woild. approached, so often my delight receded and vanished I was also tol I that if such only approach towards any heavenlv societv, the delight of those who are iii the society 'is diuTinished, ju.t according to the degree of their presence ; and, what is wonderful, those evil spi it8 are th- in their del.ght. Hence it became e-^leut wha is the state of the spirit of such a man in the body f^r it ia similar to what it is after separation from the bo y. namelv.that he desires or covets the delights or goods of another, and as far as ho obtains them, so far he ha. delight. From these things 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. HEAVENLY JOY AND Hx\PPINE3S. 247 400. It is however to be known, that the delight in wliic-h thev are who are in the loves of self and of the world, when they approach to any heavenly society, is the delJL'ht of their own lust, and thus altogether ojipo- sice to the deliglit of heaven ; they come ijito tlie delight of their hist from the deprivation and removal of heav- enly deliglit with those who are in it. The case is other- wise when there is no deprivation and removal, for then thoy cannot approach, becau ^e as far as they then ap- proach, so far they come into anguisJi and pain. Hence it is, tiiat they seldom dare to come near. 'I'his also has been given nie to know by repeated experience, »ome- thing of which I would like to add. Spirits who come from the world into the other life, de.«*ou. sijice they desire it, they are conveyed to some society of the lowest heaven ; but when those who are in the 1 >ve of self and of the world ajjproach to the first threshuld of that heaven, they begin to be tortureil and so tor- nientetl interiorly; that they feel in themselves rather hell than heaven ; and so they cast themselves down hea them. But the obscure delight, and almost imperceptil)le blessedness, which had been with those in the world who were in love to God and in love towards the neighbor, is then turned into the delight of heaven, which is in every way jierceptit)le and sensible; for that blessedness, which was stored up and lay hid in their in- teriors when tfiey lived in the world, is then revealed and l)rought forth into manifest sensation, because they are then in the spirit, and that was the delight of their spirit. 402. All the delights of heaven are conjoined with and are in uses, because uses are the goods of love an«elf, and when every one would wish for it, no one would have it. Such a life woukl not be active but idle, in which the faculties vvould l>ecome torpid ; when vet it inav he known to all, that without active life there can bo no happiness of life, anti that cessation from em- l)loymenc is only for the sake of recreation, tliat one may return witli gri'eater alacritv to the activity of hi.s life. Afterwards it was shown by many things, that angelic life consists iu performing the goods of charity, which are uses, and that all the happiness of the angel.«» is iu use, from use, and according to use To those who had an idea that heavenly joy consists in living a life of indo- lence, aud of breathing ciernal joy without employment, it was given tt) perceive, in order to make them ashamed, what such a life is; and it was perceived that it Avas very sad, ami that all joy thus perishing, after a short time thev would loathe and nauseate it. 404. Some spirits who believed themselves better instructed than others, said th it it was their belief iu the world, that heavenly joy consisted iu this aloue. that HEAVENLY JOY AND HAPPINESS. 251 they should praise and give glory to God, and that this was active life : but thev were told, that to praise and give glory to God is not such active life, and tliat neither has God neeil of praises and glorification, but that He wills that they should perform uses, and thus the goods which are called goods of charity. They were not how- ever able to have any idea of heavenly joy in the goods of charity, but of servitude; yet the angels testified that this joy is most free, because it proceeds from interior affection and is conjoined with ineffable delight. 405. Almost all who come into the other life, sup- pose that hell is alike to every one, and that heaven is alike to every one ; when yet in both there are infinite varieties and diversities, and in no case is the hell of one wliullv similar to that of another, nor the heaven of quo wlndly similar to the heaven of another; as uo one man, s])irit, or anjrel, is ever just like another, not even Jis to the face. When I only thought that two might be ex- ai'tiy similar or ecjual, the angels expres^*ed horror, saving that every one thing is formed from the har- monious ay:reement of several things, and that the one thing is such as that agreemeut is ; aud that thus every society of heaven makes one, and that all the societies of heaven make oue, and this from the Lord alone through love \j^^^ in the heavens are iu like manner in all variety and diversity, and in uo case is the use of one exactly similar and the same with the use of another ; thus neither is the delight of one sin)ilar and the same with that of another. Still further, the delights of every use are innuineralde, and those innumerable delights are iu like manner various, but still conjoined together iu such order that they mutually regartl each other, as the Uf^es of every member, or^rau, aud viscus in tho body, and still more as the uses of every vessel aud libre in every memi)er, organ, and viscus ; all aud each of which are so consociated, that they retrard their own good m another, an(> thus iu all, aud all in each; from this uuiversal aud individual regard they act as oue. 252 HEAVEN AND HELL. 406. I have spoken several times with spirits who had come recently from the world, concerning the state of eternal life, namely, that it ia of importance to know who is the Lord of the kinj^dom, what is the quality of the government and what its form ; as for those in the world who come into another kingdom, nothing is more important than to know who and what the king is, what the government, and other particulars which relate to that kingdom ; and it is more the case in this king- dom, in which they are to live to eternity. They shonld know, therefore, that it is the Lord who governs heaven, and also the universe, for lie who governs one governs the other ; thus that the kingdom in which they now nre is the Lord's, and that the laws of this kingdom are cteri:al truths, which are all founded in this law, that they should love the Lord above all things, and the neii:hl)or :.s themselves ; and yet further than this, that if thoy would he as the angels, they ought to love the ncighlior more than themselves. On hearing these things, ihey were unable to make any reply, because in the life of the body they had heard some such thing, but had not believed it, wondering that there should be such love in heaven, and that it could be possil)le for any one to love his neighbor more than himself. But they were in- formed that all goods increase immensely in the other life, aud that such is the life in the body, that they cannot go farther than to love the neighbor as themselves, because they are in corporeal things ; but when these r.ro removed, the love then becomes more pure and at length angelic, which is to love tlie neighbor more than them- selves. For the delight of those in the heavens is to do pood to another ; and it is not delightful to do good to themselves, unless tliat it may become another's, thus for the sake of another ; and this is to love the neighbor, more than themselves. That it is possible for such love to be given, may be manifest, it was said, in the world, from the conjugial love of some persons, iu that the/ HEAVENr.Y JOY AND HAPPINESS. 253 prefer death ratlier than that any injury should be done to their consort; from the love of parents towards their children, in that a motlier would rather suffer hunger than see her infant in want of food ; likewise from sin- ceie friendship, that one frieutl will expose himself to ]»erils for another ; and even from civil aud pretended friendship, wliich wishes to emulate what is sincere, offerinu: the better things to those to whom there is pro- fession of wishing well, and also carrying such good- will in the month, though not in the heart ; lastly, from the nature of love, which is such that its joy is to serve others, not for its own sake but for tlieirs. But tliese things they could not comprehend who loved themselves more than others, and who in the life of the body had l>een greedy of gain ; least of .all could the avaricious. 407. A certain one who in the life of the body had been powerful over others, retained also in the other life his desire tvi rule ; but he was told that he was in another kiwjidom, which is eternal, and tliat his command on earth was dead, aud that now no one is esteemed except aciordiuix to gooel, for he is in the kingdom of another. On heariug these things ho was ashamed. 408. 1 have spoken with spirits who supposed heaven and iieavenly joy to consist iu this, that they should be great. But they were tolil that in heaven he is greatest who is least, for he is called least who h;is no power and wisdom, and wishes to have no power aud wisdom from himself, but from the Lord ; and he who is least in such a sense, has greatest happiness ; and because he haa lMiWMli(ii'liifliliiiriMi[1-i i •ililBlartitii 254 HEAVEN AND nEI,L, greatest happiness, it thence follows that he is greatest ; for thus from the Lord he has all power, and excels all in wisdom ; and w hat is it to he greatest, unless to be most happy? for to be most happy is what the powerful seek by power, and the rich by riches. It is further said, that heaven does not consist in this, that one should desire to be least with a view to be greatest, for then he aspires and covets to be 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, from no desire to be recompensed themselves, but from love. 409. Heavenly joy itself, such as it is in its essence, cannot be described, because it is in the inmosts of the life of the angels, and hence in every thing of their thought and affection, and from these in every thing of speech and in every thing of action. It is as if tlie in- teriors were fully open and unloosed to receive delight and blessedness, which is dispersed into each of the fibres, and thus through the whole. Its perception and sensation from this are such as cannot be described ; for that which commences from tlie inmosts, flows in into each of the things which are derived from the interiors, and propagates itself always with increase towards the exteriors. Good spirits who are not yet in that delight, because not yet raised up into heaven, when they per- ceive it from an angel by the sphere of his love, are tilled with such delight that they come as it were into a pleasant swoon. This has sometimes occurred with those who desired to know what lieavenly joy is. 410. When certain spirits desired to knaw what heavenly joy is, it was granted them to [>erceive it to that degree that they could bear it no longer ; but still it was not angelic joy, scarcely was it in tiie least degree angelic, as was given me to ]>erceive by communication ; it was so slight as to be almost cold, and yet they called it most heavenly, because it was their inmost joy. From HEAVENLY JOY AND nAPPIXESS. 255 this it was manifest, not only that there are degrees of the joys of heaven, but also that the i.miost j(.y of cue scarcely approaches to the lowest or middle joy of another; also, that when any one receives the inmost of his own joy, he is in his own heavejilv jov, and that he cannot endure what is yet more interior, which becomes painful to him. 411. Certain spirits, not evil, sunk into quiescence a^ into sleep, and thus as to the interiors which are of their rational mind, they were translated into heaven • for spirits, before their interiors are opened, can be translated into heaven, and be instructed as to the happiness of those who are there. I .aw that thev were thus quiescent for half an hour, and afterwa^ls relapsed into the exteriors in which they were before, and then again into the recollection of what thev had seen They said that tliey had l>een among angels in heaven, and had there seen and perceived amazing things, all re- splendent as from gold, silver, and precious stones, in wonderful forms, wliich were wonderfully varied ; and that the angels were not delighted with the outward things themselves, but with the things they represented, which were divine, ineffable, and of infinite wisdom and that these were joy to them ; besides innumerable things, which could not be expressed in human Ian- guages, not even as to a ten-thousan.lth part, nor fall into Ideas m which there is any thing material. ^ 412. Almost all who come into the other life are Ignorant of the nature of heavenly blessedness and happiness, because they do not know 'what and of whafc quality internal joy is, having no perception of it hut What they conceive fn.m corporeal and worldly gladness and JOV ; and so what they are ignorant of thev suppose to be nothing, when yet corporeal and worldly' jovs are of no account in comparison. The well disposed, 'there- fore who do not know what heavenly joy is, in order that they may know and understand what it is, are car- 256 HEAVEN. AND OELU rieil first to pariuiis.il ficoiK^ii, wiiich exceed every iilea of th« iinairinaiioii Then they think that they have come into a heavenly paradise, hut they are tauj^ht that this is not happiness truly heavenly ; and it is uiven tlieni to know tlie interior states of joy perceptilde to their iu- luosts ; then tliey are brought into a state of peace even to their inmost, wlien they confess that nothing of it is at all expressible nor conceivable ; finally they are brouj^ht into a state of innocence, also even to their in- iiiost sense. In this way it is civen them to know what is truly spiritual and celestial good. 413. But that I might know what and of what quality heaven is, and heavenly joy, it has been often and ft>r a long time granted me by the Lord to |)erceive the delights of heavenly JL>ys ; ou which account I am enabled to know them, because from living exijerience, but can never descrilie them ; yet something shall l>e 8;n(l, in order that some idea of them may be had. it is an affcciion of innumerable delights and joys, which together present something general, in which general thing, or general affection, are the liarmonies of iu- ijumerable affertions, which do not come to the percep- tion di>tinctly, but obscurely, because the perception is most general. Still it was given to perceive that things iunumeralde were in it, so arranged that they can never 1)6 described ; those iunumerab.e things being such as flow from the order of heaven. Such is the order in each of the things and the least things of the affection, which are [)resented and perceived only as one moat general thing, according to the capacity of him who is the sul)ject. In a word, infinite things arranged in a most orderly form are in every general thing ; and there is no one but what lives, and affects, and indeed all of them from the iumosts, for from inmosts heavenly joys proceed. It was perceived also, that the joy and delight" came as from the heart, diffusing themselves most softly through all the inmost fibres, and from these into the congregated fibres, with such au inmost sense of gratifi- HEAVENI.Y JOY AND HAPPIXESS. 257 ca ion that the fibre is as it were nothing but jor and delight, and every capacity of perception and sensation thence in like manner living from hapi)ines9. The ioy of bodily pleasures, compared with those joys, is as a gros's and pungent clot comj)ared with a pure and most jrcntle aura. It wa^ observed that when I wished to transfer hIj^/h'^'M"^''/"'''^"''^ '"^'•^ •"^"'«' ^"^1 fuller delight than the former continually flowed in in its place, and the more I wished this, the more it flowed in • and It was perceived that this was from the Lord 414. Those who are in heaven are continually ad- vancing to the spring of life, and the more tiionsa^ds of years they hve, to a spring so much the more deli'H.tful and happy, and this to eternity, with increase acconFinir to the progressions and degrees of their love, charity, and faith. Women who have die.l old and worn otu with age. and have lived in faith in the Lord, in charity to- wards the ne,ghl»or, and in happy conjugial love with a husband, after a succession of years, come more and more into the flower of youth and eariy won.anhood, and into a beauty which exceeds all idea of beauty ever perceivable by our hight. Goodness an.l charity is what fhp"!Lr";l™ ;'f ^ ^^'''^"^^>''^"^« of itself, and causes he delight and beauty, of charity to shine forth from the minutest 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 whi.-h I. seen to the hfe in heaven, is such that charity itself 18 what portrays and is portrayed; and this in 'such a manner, that the whole angel, especially the face, is as It were chanty, which both appears and is plainly p r- ceived ; winch form, when it is beheld, is ineffable" be.tu ty. affecting with charity the very inmost life of the mind. In a word, to grow old in heaven is to erow young : those who have lived in love to the Lord and in chanty towards the neighbor, become such forms or such l>eauties, in the other Hfe All fi>« « i f.»r».o .rr'^x • ; V * ^"^ angels are such forms, with mnumerable variety; and of these is heaven. HEAVEN- AND HELL. THE IMMENSITY OF HEAVEN. 415. That the heaven of the Lord is immense, may be manifest from several thiiipjs which have been said and shown in the foregoing chai)ters, especially from this, that heaven is from the human race (see above, n. 311- 317), and not only from those who are born within the church, but also from those who are horn out of the church (n. 318-328); thus from all, since theiirst bej^inning of this earth, who have lived in good. How great is the multitude of men in this whole world, any one may conclude who knows any thing concerning the parts, the regions and kingdoms of the earth. Wiioever goes into a calculation, will find that several tliousands of men depart from it every day, thus within a year several myriads, if not millions ; and tliis from the earliest times, since which some thousands of years have elapsed ; all of whom, after their decease, have come and are constant- ly coming into the other world, which is called the spir- itual world. But how many of these have become and do become angels of heaven, cannot be told. This has been told me, that in ancient times very many became angels, because tlien men thouglit more interiorly and more spiritually, and thence were in heavenly affection ; but that in the following ages not so many, because man in the process of time became exterior, and l>egan to think more naturally, and so to be in earthly affection. From these things it may be evident in the first place, that the heaven from the inhabitants only of this earth is great. 416. That the heaven of the Lord is immense, may be manifest from this 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, wherever he is born, nrMENSlTY OF HEAVEN. 259 whether within the church or out of it, whether of pious parents or of impious ones, when he dies is received by the Lord and is educated in heaven, and accordilig to divine order is taught and imbued with the affections of good and by them with the knowledges of truth, and afterwards as he is perfected in intelligence and wisdom, is introduced into heaven and becomes an angel, may be seen above (n. 329-345) ; it may therefore be'concluded, how great a multitude of angels of heaven ha^i come to exist, from the first creation to the present time, from tiiese alone. 417. How immense the heaven of the Lord is, may also be nianifest from this, that all the planets visible to the eye in our solar system are earths, and moreover tliat there are innuraeralde ones in the universe, and all full of inhabitants. These have been treated of in a small work upon those earths, from which 1 shall adduce tlie following passage : " That there are many earths, and men upon them, and spirits and angels from them, is very well known in the other life ; for it is^rranted to everv one there who from the love of trutli and thence of use desires it, to speak with spirits of other earths, and to be confirmed thereby in regard to a plurality of worlds, and to be in- formed tliat the human race is not onlv from one earth. but from innumerable ones. I have spoken several times with spirits of «ur earth on this subject, and it was said that any intelligent person may know, from many things with which he is acquainted, that there are many earths, and men upon them ; for it may be concluded from rea- son, that such large masses as the planets are. some of which exceed this earth in magnitude, are not em])ty masses, and created only to be carried and moved round the sun, and to shine with their scanty light fur one earth, but that their use must be more important than that. He who believes, as every one ought to believe, that the Divine created the universe for no other end 'ir iMiiiiiiiBiii'n ^iimttniiiinflt iiiiiiimiiiiii iiiiiiaiiiini 260 HEAVEN AND HELL. than that the human race might exist, aud theuce heaven, — since the human race is the seminary of heaven, — cannot but believe, that wherever 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 suu, are earths, may be manifestly known from tliis, that they are bodies of earthly matter, because they reflect the sun's light ; and, when viewed through telescopes, they do not appear as stars sparkliug from flame, but as earths variegated with obscure spots: also from this, that they, in like manner as our earth, are carried round the sun, and proceed in the way of the zodiac, and tlience make years and sea- sons of the year, spring, summer, autumn, and winter : in like manner that they are turned around their own axis, like our earth, and tlience make days aud times of the day, morning, mid-day, evening, and niglit : aud moreover that some of them have moons, called satel- lites, which revolve around their orb at stated times, as the moon around ours ; aud that the planet Saturn, bo- cause it is at a great distance from the sun, has also a large luminous belt, which gives much light, although reflected, to that earth. Who that knows these things, and thinks from reason, can ever say that these are empty bodies? Moreover ' have argued with sjiirits, that it might be believed by man that in the univer.-e there are more earths than one, from this, tiiat the starry heaven is so immense, aud the stars there so innumera- ble ; each of which in its place or in its world is a sun, and resembling our sun, but of various magnitudes. He who duly weighs the subject, must conclude that such an immense whole cannot but be a means to an end, which is the ultimate end of creation ; and this end is a heavenly kingdom, in which the Divine may dwell with angels and men. For the visible universe, or the heaven enlightened by so innumerable stars, which are so many suns, is only a means that earths may exist, and men IMMENSITY OF HEAVEN. 261 upon them, from whom is the heavenly kingdom. From the.se things a rational man cannot think otherwise, than that so immense a means to so great an end, was not made for the human race of only one earth. What would this be for the Divine, which is infinite, to which thousands, even myriads of earths, and all full of inhab- itants, would be little, and scarcely any tiling ? There are spirits, whose only study it is to acquire to themselves knowledges, because they are delighted with knowledges alone ; therefore it is allowed them to wander about, and eveu to pass out of the world of this sun into other sys- tems, and to procure to themselves knowledges. These have said, that there are not only earths upon which are men in this solar world, but also out of it, in the starry heaven, to an immense number. These spirits are from the planet Mercury. A calculation has been made, that if there were a million of earths in the universe, and on every earth men to the number of three hundred mil- lions, aud two hundred generations, within six thousand years, aud a space of three cubic ellsi were allowed to every man or spirit, the number of so many men or t^pirits collecteil into one sum still would not fill tlie space of this earth, aud scarcely more than the space of one of the satellites about 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. What is this for the Creator of the universe, to whom it would not be enough, if the whole universe were filled, for He is infinite ? I have spoken on this subject with angels, who said that they had a similar idea concerning the fewne.ss 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 could possibly be conceived, would still be nothing at all to the Lord." -llespecting the earths iu the universe, with their inhab- » The Swedish ell is a little leas tlian two Engliah feet — 2V. 262 HEAVEN AND KELL. itants, and the spirits and angels from them, see in the above-mentioned little work ; the things there i elated were 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 all from the human race ; also that our Lord is every where acknowledged as the God of heaven and earth. 418. That the heaven of the Lord is immense, may also be manifest from this, that heaven in the whole complex resembles one man, and also corresponds to all and each of the things in man, and that this correspond- ence can never be filled, since it is not only a correspond- ence with each of the members, organs, and viscera of the body in general, but also in particular and singular, with all and each of the little viscera and little or- gans which are within them, yea, with each of tiie ves- sels and fibres; and not only with them, but also with the organic substances, which interiorly receive the in- flux of heaven, from which man lias interior activities ser- viceable to the operations of his mind; for whatever exists interiorly in man, exists in forms, whidi are sub- stances, since what does not exist in substances as its subjects, is nothing. That there is a correspondence of all these things with heaven, may be evident from the chapter treating of the correspondence of all things of heaven with all things of man (n. 87-102). This correspondence can never be filled ; because the more numerous the angelic consociations are which corre- spond to such member, so much the more perfect heaven becomes ; for all perfection in the heavens increases ac- cording to plurality. The reason that perfection in the heavens increases according to plurality, is, that all there have one end, and all unanimously look to that end. This end is the common good, and when this reigns, there is also from the common good, good to each one, and from the goods of each there is good to t)ie whole community. This is so, because the Lord turns all in IMMENSITY OP HEAVEN.' 263 heaven to Himself (see above, n. 123), and thereby makes them to be one in Himself. That the unanimity and concord of many, especially from such an origin, and in such bond, produces perfection, every one from reason in any degree illustrated, may clearly pee. 419. It has also been given me to see the extent of the licaven which is inhabited, and also what is not in- habited ; and I saw that the extent of heaven not inhab- ited was so great, that it could not be filled to eternity, even if many myriads of earths were given, and as great a multitude of men iu each earth as there are in ours ; on which subject also, see the small work on the Earths iu the Universe (n. 1G8). 420. That heaven is not immense, but small, some infer from certain passages in the Word, understood ac- cording to the sense of its letter ; as from those where it is said that only the poor are received into heaven ; also only the elect; and only those who are within the church, and not those wlio are out of it ; also those only for whom the Lord intercedes ; that lieaven is closed when it is filled, and that this time is predetermined. But they do not know that heaven is never closed, and that there is not any time predetermined, nor any definite multitude ; and that those are called the elect, who are in the life of good and truth ; and that they are called poor, who are not iu the knowledges of good and truth, and still desire them, and who, from that de- sire, are also called hungry. Those who have conceived an opinion concerning the small extent of heaven, from the Word not understood, do not know but that heaven is iu one place, where there is a general asscmblv of all, when yet heaven consists of intmraerablo societies (see above, n. 41-50). They do not know, also, but that heaven is granted to every one from imnjediato mercy, and tlms that there are admission and reception only from favor; neither do they understand, that the Lord from mercy leads every one who receives llim, and that he receives 264 HEAVEN" AND HELL. Him who lives accordiiiG: to the laws of divine order, which are the precepts of love and of faith, and that to be thus led by the Lord, from infancy to the last period of life in the world, and afterwards to eternity, \a the mercy which is meant. Let them know, therefore, that every man is born for heaven ; and that he is received who re- ceives heaven in himself in the world, and he is excluded who does not receive. WORLD OF SPIRITS, AND THE STATE OF MAN AFTER DEATH. WHAT THE WORLD OF SPIRITS IS. 421. The world of spirits is not heaven, nor is it hell, but it is a middle place or state between both i for thither man after death first comes, and then after some time he is, according to his life in the world, either elevated into heaven, or cast into hell. 422. The world of spirits is a middle place be- tween heaven and hell, and also it is a middle state of man after death. That it is a middle place, was mani- fest to me from this, that the hells are beneath, and the heavens above ; and that it is a middle state, from this, that man, so loijn; as he is there, is not yet in heaven nor in hell. The state of heaven with man is the con- junction of good and truth with him, and the state of hell is the conjunction of evil and the false with him. When with a man-spirit good is conjoined to truth, then he comes into heaven, because, as was Faid, that conjunction is heaven with him ; but when with a man- spirit evil is conjoined with the false, then he comes into hell, because that conjunction is hell with him. Tliis conjunction is made in the world of spirits, since mau is then in a middle state. It is alike, whether you say the conjunction of the understanding and the will, or the conjunction of truth and good. 423. First, something is here to be said concerning 266 HEAVEIT AND HELL. the conjunction of the understanding and the will, and of its similarity with the conjunction of good aud trutli, since that conjunction ia made iu the world of spirits. Man has an understanding, and he has a will ; the un- derstanding receives truths, and is formed from them, aud the will receives goods, and is formed from them ; whatever therefore a mau understands and thence thinks, he calls true, and whatever a man wills and thence thinks, ho calls good. Mau can think from the understanding and from this perceive what is true, and also what is good ; but still ho 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 iu the under- standing and in the will, consequentlv in the man. For the unc'erstanding alone does not make a man, nor the will alone, but the understanding and will tugetlier ; Avherefore that which is in both, is in the man, and is appropriated to him. That which is only in the under- standing, is indeed with a man, but not in him ; it ia only a thing of his memory, and a thing of knowledge in the memory, of which he cau 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 feign affections and gestures. 424. That man cau think from the understanding and not at the same time from the will, was provided iu order that he might be capable of being reformed ; for mau is reformed by truths, aud truths, as was said, are of the understanding. For man is born iuto every evil as to the will, and hence of himself he does not will good to any one, but to himself alone ; and he who wills good to himself alone, is delighted with the evils which are done to others, especially for the sake of himself ; for he wishes to get to himself the goods of all others, whether they be honors or riches, and so far as he can do this, he rejoices in himself. In order that this will [vohintarium] may be amended aud re- THE WORLD OF SPIRITS. 267 formed, it is given to man to be able to understand ' truths, and by them to subdue the affections of evil, which spring from the will. From this it is that mau can think truths from the understanding, aud also speak them, and do them ; but still he cannot think them from the will, until he is such that he wills them and does them from himself, that is, from the heart. When a mau is such, then the things which he thinks from the understanding are of his faith, and the tilings which he thinks from the will are of his love ; therefore with him faith and love then conjoin themselves, like the under- standing and the will. 425. As far, therefore, as the truths which are of the understanding, are conjoined to the goods which are of the will, thus as far as a mau wills trutlis and so does them, so far he has heaven in himself, since, as was said above, the conjunction of good and truth is heaven. On the other hand, as far as the falsities which are of the understanding are conjoined to the evils which are of the will, so far man has hell in himself, because the conjunc- tion of what is false aud evil is hell. But as far as the truths which are of the understanding are not conjoined to the goods which are of the will, so far man is in a middle state. Almost every man at this day is in such a state that he knows truths, and from knowledge and also from understanding thinks them, and either does much of them, or little of them, or nothing of them, or contrary to them from the love of evil and consequent faith of what is false. Therefore, in order tliat he may have either heaven or hell, he is after death first brought into the world of spirits, and there a conjunction of good and truth is made with those who are to be ele- vated into heaven, and a conjunction of evil and the false with those who are to be cast into hell. For it is not permitted to any one, in heaven or in hell, to have a -divided mind, that is, to understand one thing aud to will another ; but what he wills, he must also understand, I' 268 HEAVE^T AND HELL. and what he understands, he must also will. In heaven, then, he who wills good must understand truth, and in hell he who wills evil must understand what is false. Therefore with the good falsities are there removed, and truths are given agreeable and conformable to their good, and with the evil truths are there removed, and falsities are given agreeable and conformable to their evil. From these things it is evident what the world of 8])irlts is. 426. In the world of spirits there is a vast number, because the first meeting of all is there, and all are there explored and prepared. There is no fixed term for their continuance there ; some only enter that world, and are presently either taken away into heaven, or cast down into hell ; some remain there only for weeks, some for several years, but not more than thirty. The dif- ference of time depends on the correspondence and want of correspondence of the interiors and exteriors with man. But how a man in that world is brought from one state into another, and prepared, will be told in w'.iat follows. 427. Men after their decease, as soon as they come into the world of spirits, are clearly distinguished by the Lord ; the evil are immediately connected with the in- fernal society in which they were in the world as to their ruling love ; and the good are immediately con- nected with 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 ac(|naiDtances in the life of the body, all meet together in tliat wond, and converse one with another, when they desire it, especially wives and husbands, and also brothers and sisters. I have seen a father speak with six sous and recognize them ; and I have seen many, others with their relatives and friends ; but because they were of diverse dispositions, from the life in the world, after a short time they were separated. But those who THE WORLD OF 6PIR1T8. 269 come from the world of spirits into heaven, and tho.«e who come into hell, afterwards see each other no more, nor know each other, unless they are of a similar dis- position, from similar love. The reason that they see each other in the world of spirits, and not in heaven and hell, is, because those who are in the world of spirits are brought into similar states with those which they had in the life of the body, from one into another; but afterwards all are reduced to a constant state simlhir to that of their ruling love, in which one knows another only from similitude of love ; for, as was shown above (n. 41-50), similitude conjoins, and dissimilitude dis- joins. 428. The world of spirits, as it is a middle state between heaven and hell with man, is also a middle place : beneath are the hells, and above are tlie heavens. All the hells are shut towards that world ; they are open only through holes and clefts, as of rocks, and through wide openings which are guarded, to prevent any one coming out except by permission. This permission is granted when there is any urgent necessity, of which iu what follows. Heaven also is enclosed on all sides, nor is there a passage open to any heavenly society, except by a narrow way, the entrance of which is also guarded. Those outlets and these entrances are what are called in the Word the gates and doors of hell and of heaven. 429. Tiic world of spirits appears as a valley be- tween mountains and rocks, here and there sinking and rising. The gates and doors to the heavenly societies do not appear, except to those who are prepared for heaven, nor are they found by others; to every society there is one entrance from the world of spirits, after which there is one way, branching in the ascent into several. Neither do the gates and doors to the lit lis appear, ex- cept to those who are about to enter, to whom they are then opened ; arid when they are opened, there ai>pear cav- erns dusky and as it were sooty, tending obliquely down- 270 HEAVEN AND HELL. wards to the deep, where again there are several doors. Throu-h those caverns are exhaled nauseous and fetid stenches, which good spirits avoid, because they have an aversion to them, but which evil spirits seek for, because they are their delight; for as every one in the wor.d has been delighted with his own evil, so after death he is de- licrhted with the stench to which his evil corresponds. In this they may be compared with rapacious birds and beasts as ravens, wolves, and swine, which, from the smell which they perceive, flv and run to carrion and dunghills, i lieard a certain one crying out aloud, as from internal torture, when the exhalation from heaven struck him; and afterwards tranquil and glad when the exhalation from hell struck him. 430 There are also with every man two gates, one of which opens towards hell, and is open to the evils and falsities thence; the other opens towards heaven, and is open to tlio goods and truths thence. Ihe gate of hell is open to those who are in evil and the false thenye and only through clefts from above something of light from heaven flows in, by which influx a man is able to think, to reason, and to speak ; but the gate of heaven is open to those who are in good and thence in truth. lor there are two wavs which lead to the rational mind of man ; a superior' or internal way, through which good and truth from the Lord enters, and an inierior ur external way, through which evil and the lalse enter from hell ; in the middle is the rational mind itself, to which the wavs tend. Hence as far as lignt from heaven is admitted, 80 far man is rational, but as far as it is not admitted, so far he is not rational, ho^veve^ he may appear to himself. These things are said, that it may also be known what the correspondence of man is with heaven and with hell. His rational mind, during its for- mation, corresponds to the world of spirits; the things which are above it correspond to heaven, and those which are below, to hell. The things which are above it are EVERY MAN A SPIRIT AS TO INTERIORS. 271 opened and the things which are below it are shut to the influx of evil and the false, with those who are being pro- pared for heaven ; but the thin?^8 which are below it are opened, and the things which are above it are shut to the influx of good and truth, with those who are being prepared for hell. Hence these cannot look otherwise than below themselves, that is, to hell, and those cannot look otherwise than above themselves, that is, to heaven. 'I'u look above themselves is to look to the Lord, because He is the common centre, to which all tilings of lieaven look, but to look below themselves is to look back from the Lord to tlie o])posito centre, to which all things of hell look and i; cline (see above, u. 123 and 124). 431. Those who are in the world of spirits are meant in the preceding pages by spirits, where they are named, and those who are in heaven, by angels. EVERY MAN IS A SPIRIT A8 TO HIS INTERIORS, 432. Whoever duly considers the subject, may know that the body does not think, because it is material, but that the soul thinks, because it is spiritual. The soul of Tiiaii, concerning the immortality of which many have written, is his spirit, for this is immortal as to all its prop- erties ; this also is what thinks in the body, for it ia spiritual, and what is spiritual receives what is spiritual and lives spiritually, which is to think and to will. All the rational life, therefore, which appears in the body is of the soul, and nothing of it is of the body ; for the body, as was said above, is material, and that which is material, which is proper to the body, is added, and almost as it were adjoined, to the spirit, in order that the spirit of man may l>e able to live and perform uses in the natural world, of which all things are material and in themselves ^id of life. And since what ia material does not live. 272 HEAVEN AND HELL. but only what is spiritual, it may be evident that what- ever lives in man is his spirit, and that the body only serves it, just as what is instrumental serves a moviug living force. It is said indeed of 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. 433. Since every thing which lives in the body, and from life acts and feels, is solely of the spirit, and nothing of the body, it follows that the spirit is the nian himself; or, what is similar, that a man viewed in him- self is a spirit, and also in a similar form ; for whatever lives and feels in man, is of his spirit, and every thing in man, from the head to the sole of his feet, lives and feels. Hence it is that when the body is separated from its spirit, wljich is called dying, the man remains still a man, and lives I have heard from heaven, that some who die, when they lie upon the bier, before they are re- suscitated, think even in their cold body, nor do they know otherwise than that thev still live, l)ut with the dif- fereuce, that they cannot move any material particle, since it belongs to the body. 434. Mail cannot think and will, unless there be a subject, wiiicli is a substance, from which and in which he may think and will; whatever is supposed to exist without a substantial subject, is nothing. This may be known from the fact that man cannot see without an organ which is the subject of his sight, nor hear without an organ which is tlie subject of his hearing ; sight and hearing without these organs are nothing, nor are they given. So also with thought, which is internal sigiit, and perception, which is internal hearing; unless they were in and from substances that are organic forms, and are subjects of the faculties, they would not exist at all. From tlieso things it may be evident that the spirit of man is equally in a form, and that it is in the human form, and that it enjoys sensories and senses as well EVERY MAN A SPIRIT AS TO INTERIORS. 273 when it is separated from the body as wlien it was in the body, and that all of the life of the eye, and all of the life of the ear, in a wortruiiieut for the use of \n^ spirit. But confirmations from experience are better, since Jie deductions of reason are ni;t coniprehendod by many, and those deductions, with those who have om- firmed themselves in the contrary, are turned into mat- ters of doubt by reasonings from the fallacies of the senses. Those who have confirmed themselves into the contrary of man's being a spirit, are accustomed tu think that beasts live and feel like men, and thus that they also have something spiritual, like what man possei«ses, and yet that dies with the body. But the spiritual of beasts is not such as the spiritual of man is ; fur man has, and beasts have not, an inmost, into wliidi the Divine flows and elevates to Itself, and by it conjoins to Itself. Hence man, almve the beasts, can think about God and about the divine things of heaven and the church, and love God from tiiem and in them, and thus be conjoined to Him ; and wliatever can be con- joined to tlie .Divine cannot be dissipated ; but what- ever cannot be conjoined to the Divine, is dissipated. The inmost, which man has above beasts, was treated 274 HEAVEJT AND HELL. of above (n. 39), and it is here repeated, because it la of importance to dissipate the fallacies conceived from this error; which prevail with many, who, by reason of deficient kuowledges and an understanding not ex- panded, cannot form rational conclusions on these sub- jects. The words are these : *♦ I wish to relate a certain arcanum concernmg the an<^els of the three heavens, which has not before come into the mind of any one, because no one has understood degrees (of which, n. 38) ; namely, that with every angel, and also with every man, there is an inmost or highest de.'-ree. or an inmost or highest something, into which the Divine of the Lord first or proximately flows, and from which it disposes the rest of the interiors, which succeed according to the degrees of order with them. This inmost or highest may be called the entrance of the Lord to an angel and to a man, also His veriest dwelling place with them. By this inmost or highest man is man, and is distinguished from the brute ani- mals, for these have it not. Hence it is that man other- wise' than animals can, as to all the interiors of his rational mind [mens] and natural mind [animus] be ele- vated by the Lord to Himself, can believe in Him, be affected with love to Him, and thus see Him, and that he can receive intelligence and wisdom, and speak from reason : hence also it is, that he lives to eternity. But what is disposed and provided by the Lord in that in- most does not manifestly flow into the perception of any angel, because it is above his thought and exceeds his wisdom." . . 436. That man is a spirit as to his interiors, has been given me to know by much experience, which, if I should adduce all of it, would, so to speak, fill volumes. I have spoken with spirits as a spirit, and I have spoken with them as a man in the body ; and when I spoke with them as a spirit, they knew no otherwise than that I myself was a spirit, and also in a human form as they EVERY MAX A SPIRIT AS TO INTERIORS. 275 were. My interiors thus appeared before them, since when I spoke as a spirit my material body did not ap- pear. 437. That man as to his interiors is a spirit, may be evident from this, that after the body is separatea, which takes place when he dies, still man lives after- wards as before. That 1 might be confirmed in this, it has been given me to speak with almost all whom I had ever known in the life of the body ; with some for hours, with some for weeks and mouths, and with some for years, and this principally in order that I might be confirmed, and that I might testify. 438. To the above it is proper to add, that every man, even while he lives in the body, is as to his spirit in society with spirits, although he does not know it , a good man is through them in an angelic society, and an evil man in an infernal society; and he comes also into the same society after death. This has been frequently said and shown to those who after death have come among spirits. A man does not indeed appear in that society as a spirit, when ho Uves in the world, because he then thinks naturally ; l)Ut those who think abstractly from the body, because then in the spirit, sometimes api^ pear in their own society : and when they appear, they are easily distinguished from the spirits who are there, for they go about meditating, are silent, and do not look at others ; they are as if they did not see them, and as soon as any spirit speaks to them, they vanish. 439. That it may be illustrated thar a man as to his interiors is a spirit, I will relate from experience how the case is when a man is withdrawn from the body, and how it is when he is carried away by the spirit to another place. 440. As to what concerns the first point, namely, being withdrawn from the body, the case is this. The man is brought into a certain state, which is a middle state between sleep and wakefulness, and when he is in 276 HExVVEN AND HELL. this state he canuot know any otherwise than that he is quite awake ; all the senses are as wakeful as in the highest wakefulness of the body, both the sight ami hear- in"-, and what is wonderful, the touch, which is then more exquisite than it ever can be when the body is awake. Iii this state also spirits and ani^els have been seen to the very life, likewise heard, and what is wonderful, touched ; and then scarcely any thing of the body intervened. This is the state, which is called bring vnthdrawn from the body, and not knoioiny ic/ieiher one is in the body or out of the body. I have been let into tliis state only three or four times, that I might just know what it is, and at the same time that spirits and angels enjoy every sense, and man also as to his spirit, when he is withdrawn from the body. 441. As to what concerns the other point, being carried away by the spirit to another place, it has been shown to me by lining experience what it is, and liow it is done ; but this onlv two or tliree times : one instance only I will adduce. Walking through the streets of a city and through fields, being at the time also engaged in conversation with spirits, I knew no otherwise than that I was awake and seeing as at other times, thus walking without error; and in the mean lime I was in vision, seeing groves, rivers, palaces, houses, men, and 80 forth. But after I had thus walked for hours, sud- denly I was in the sight of the body, and observed that I was in another place ; at which being greatly aston- ished, I perceived that I iiad been in a similar state with those of whom it is said, that they were bd away by the spirit into another place. For during the process the way is not attended to, though it be of many miles ; neither is time reflected on. whether it be of many hours or days ; neitlier is any fatigue ])erceived ; and the man. is led through ways of which he liimself is ignorant, even to the appointed place, without error. 442. But these two states of man, which are hifl RESUSCITATION FROM THE DEAD. 277 states when he is in his interiors, or wliat is the same, wheu he is in the spirit, are extraordinary, and were only shown to me in order that I might know what they are, because they are known within the church. To si)eak with spirits, however, and to be with them as one of them, has been granted to me even in full wakefuhiesa of the body, and tliis now for many years. 443. That man as to his interiors is a spirit, may be further confirmed from what wa.s *^aid and shown alxjve (n. 31 l~.'H7), where it was shown that heaven and hell are from the human race. 444. By man's being a spirit as to the interiors, is m«'iint as to the tilings wiiich are of his thought and will, snice thev are tiie interiors themselves, which cause man to be man, and such a man as he is as to these in- teriors. MAIN'S RESUSCITATION FROM THE DEAD, AND Elf- TUANX'E INTO ETERNAL LIFE. 445. When the body is no longer able to perform its functions in the natural world, corresponding to the tlH.ughts and affections of its spirit, which it has from the spiritual world, then man is said to die. This takes place wheu the respiratory motions of the lungs and the systolic motions of the heart cease ; but still man does not die, but is only separated from the corporeal part which was of use to him in the world ; for man himself lives. It is said that man himself lives, because man is not man from the body, but from the spirit, since the si>irit thinks in man, and thought wich aflection makes man. Hence it is evident, that man, wheu he dies, only passes from -one world into another. Hence it is that death, in the Word, in its internal sense signifies lebux- Tectiou and continuation of lile* 278 HEAVEN AND HELL. 446, The inmost commiiDicatiou of the spirit in . With the respiration and with the motion of the heart, its thought with the respiration, and the affection whicli is of love with the heart; when therefore these two motions cease in the body, there is immediately a sepa- ration. These two motions, the respiratory motion ol the lun^s, and the systolic motion of the heart, are the very bonds, which being broken, the spirit is left to itself, and the body, being then without the life of itsBpirit, grows cold and begins to decay. That the inmost com- munication of the spirit of man is with the respiration and with the heart, is because all the vital motions de- pend on these, not only in general, but also in every part. 447. The spirit of man, after the separation, remains a little while in the body, but not longer than till the total cessation of the heart's action, which takes place with variety according to the condition of disease from which man'dies; for the motion of the heart with some continues a long while, and with some not long. As soon as this motion ceases, resuscitation takes place ; but this is done by the Lord alone. By resuscitation is meant the drawing forth of the spirit of man from the body, and its introduction into the spiritual world, which is commonly called resurrection. The reason why the spirit of man is not sejjarated from the body before the motion of the heart has ceased, is, because the heart corresponds to affection which is of love, which is the very life of man ; for from love every one has vital heat ; and so, as long as this conjunction continues, there is correspondence, and from it the life of the spirit in the body. 448. How resuscitation is effected, has not only been told me, but also shown by living experience. The- actual experience took place with me, in order that I might fully know how it is done. 449. I was brought into a state of insensibility as RESUSCITATION FROM THE DEAD. 279 to the bodily senses, thus almost into the state of the dying; yet the interior life with thou-ht remaining en- ti're, so that I perceived and retained in nieuiory the things which occurred, and which occur to those who are resuscitated from the dead. I perceived that the respi- ration of the body was almost taken away, the interior respiration, which is of the spirit, remaining, connected with a slight and tacit respiration of the body. Then there was first given conimunication as to the pulse of the heart with the celestial kingdom, since that kingdom corresponds to the heart with man. Angels from it were also seen, some at a distance, and two near the head, at which they were seated. Thus all proper affection was taken away, but still there remained thouglit and per- ception, i was in this state for some hours. Then the spirits who were around me, removed themselves, sup- posing that I was dead ; there was also perceived an aromatic odor, as of an embalmed corpse, for when the celestial angels are present, what is cadaverous is per- ceived as aromatic, and when spirits perceive this they cannot approach ; thus also evil spirits are kept away from the spirit of man when he is tirst introduced into eternal life. The angels who were seated at the head were silent, only communicating their thoughts with mine, and when these are received, the angels know that the spirit of man is in such a state that it can be drawn forth from the body. The communication of their ■ thoughts was made by looking into my face, for thus , communications of the thoughts are made in heaven. Because thought and percejjtion remained with me, in order that 1 might know and remember how resuscitation is effected. I oerceived that those angels lir.st in(iuired what mv thought was, whether it was like the thought of those who die, which is usually about eternal life; and that they wished to keep mv mind in that thought. It was afterwards said that the spirit of man is held in its last thought when the body expires, until it returns to 280 HEAVEN AND HELL. RESUSCITATION FROM THE DEAD. 281 the thoughts which are from its general or ruling affec- tion in the world. Especially it was given to perceive, aud also to feci, that tliere was a drawing, aud as it were a pulling out, of the interiors of my mind, thus of my epirit, frjni the body ; and it was said that this waa from tlie Lord, and that from it is resurrection. 450. When the celestial angels are with a resusci- tated person, they do not leave him, because they love every one ; but when the spirit is such that he can no longer be iu company with the celestial angels, he desires to depart from them ; aud when this is the case, angels come from tlic Lord's spiritual kingdom, by whom is given to him the use of light; for before lie saw nothing, but only thought. It was also shown how this is done. The angels seemed as it were to roll off the coat of the left eyo towards the bridge of the nose, that the eye might be opened, and be enalded to see ; the spirit does not perceive otherwise than that it is so done, but it is an appearance. When tlie coat seems to have been rolled off, there appears sometliing lucid, but obscure, as when a man at first waking looks through the eyo- hishes. 'J.Miis obscure lucidity seemed to me of a heaven- ly color, but afterwards it was said that this takes place with some variety. Afterwards something is felt to be rolled off softly from the face, and when this is done, spiritual thought is induced. The rolling off from the face is also an appearance, for by it is represented that the spirit comes from natural thought into spiritual thought. The angels are extremely cautious lest any idea sb.oulu come from the resuscitated person but what savors of love ; and they then tell him that he is a spirit. The spiritual angels, after the use of light has been given, perform for the new'spirit all the otRces which he can ever desire iu that state, and instruct him in regard to the things of another life, but only so far as he can cora- preheutl. If however he is not such as to be willing to be instructed, the resuscitated spirit then desires to de- part from the company of the angels. The angels do not indeed leave him, but he separates himself from them; for the angels love every one, and desire nothing more than to perform kind ollices, to instruct, and to introduce into heaven ; their highest delight consists in that. When the spirit thus separates himself, he is received by good spirits, and when he is in their company also, ail kind offices are performed for him ; b«t if his life in the world had l)een such that he could not be iu the com- pany of the good, then he wishes to remove also from tlicm ; and this even until he associates himself with such as agree altogether with his life in the world, with whom he finds his own life ; and then, what is wonderful, he leads a similar life to what he led in the world. 451. But this beginning of man's life after death continues only for a few days. How he is afterwards le I from one statu to another, aud at length either into heaven or into hell, will be told in what follows ; this als ) it has been given me to know by much experience. 452. I have spoken with some on the third day after their decease, and then those things were effected wliich were mentioned above (n. 449, 450); and with three who wer3 known to me in the world, to whom I nuntioueil that funeral arrangements were now being made for tlieir Imrial. I said, tliat they might be buried ; on hearing which they were struck with astonishment, saving that they were alive, but that was being entombed which had served them in the world. Afterwards they wondered exceedingly that when they lived in the body they did not believe in such a life after death, and espe- cially that within the church almost all do not. Those who have not believed in the world that the soul lias any life after the life of the body, when after their decease they find that they are alive, are exceedingly asliamed. But those who iiave confirmed themselves in that unbe- lief, are consociated with their like, and are separated from those who have been in the faith. For the most 282 HEAVEN AND HELL. part, they are bound to some infernal society, because being such they have also denied a Divine, and have de- spised the truths of the church ; for as far as any one confirms himself agaiust the eternal life of his soul, so far also he confirms himself against the things which are of heaven and the church. MAN AFTER DEATH IS IN A PERFECT HUMAN FORM. 453. That the form of man's spirit 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 chapters above, especially in those where it was shown that every anuel is in a perfect human form (n. 73-77); and that every man is a spirit as to his interiors (u. 432-444); and that the an;3'els in heaven are from the human race (n. 311-317). This may be seen still more clearly from this, that man is man from his spirit, aud not from his body ; and that the corporeal form is added to the spirit accord- ing to its form, and not the reverse, for the spirit is clothed with a body according to its own form. For this reason the spirit of man acts into every part, yea, into the minutest particulars of the body, insomuch that the part which is not actuated by the spirit, or in which the spirit is not acting, does not live. That this is so, may be known to every one from this fact alone, that thought and will actuate each and all things of the body with such entire command, that every thing concurs, and what- ever does not concur is not a part of the body, aud is also cast out as something in which is no life. Thought and will are of the spirit of man, and not of the body. That the spirit does not appear to man in a human form, after it is loosed from the body, nor in another mau, is because the body's organ of sight, or its eye, so far as it sees in the world, is material, and what is material see* MAN AFTER DEATH IN HUMAN FORM. 283 onlv what is material, but what is spiritual sees what is spiHtual. On this account when the material of the eye is veiled and deprived of its co-operation with the spir- itual sniritt appear in their own form, which is human ; not mdy s*rits'vho are in the spiritual world, but also the spirit which is in that world, while he is yet m his ^''454 That the form of the spirit is the human form, is because man as to his spirit was created to the orm of heaven, for all things of heaven and of its order are gathered into the things which are of the mind of man whence he has the faculty of recei-ing intell.gence and wisdom. Whether you say the faculty of receiving m- telli-ence and wisdom, or the faculty of receiving hea^^n, is^hesame thing, as may be evident from what has been shown about the light and heat of heaven (n. 12G- 140); the form of heaven (n. 200-212); the wisdom of an.^els (n. 2C5-275); and in the chapter, that heaven, as to Hs form, in the whole and in part resembles a man u- 59-77); and this from the Divine Human of the Lord, from which heaven and its form are (n. 78-8G). _ 455 These things which have now been said, the rational man can understand, for he can see from tli^ connexion of causes, and from truths ni their order but the man who is not rational, does not understaiul them There are several causes of this : the principal one is, that he is not willing to understand them, because they are contrarv to his false ideas, which he has made his truths ; and he who on this account is not willing to understand, has closed up the way of heaven to his rational faculty ; which nevertheless may still be opened, provided the ^ .11 does not resist (see above, n. 424) That man can luideT^ stand truths and be rational, if he is only ^viUing. l^^s been shown me by much experience. Evil spirits who had become irrational by denying in ^^^ -«^ ;\^^^^^^^^^^^^^^ and the truths of the church, and confirming themselves " against them, have fre^iuently been turned by divme 284 HEAVEiSr ANl^ nEI.L. power towards those who Avere iu the lij;ht of truth, and theu they comprehended all like the aii^zels, aud confessed that they were truths, and also that they comprehended them all ; but as soon as they relapsed into diemselves, and were turned to the love which was of* heir will, they comjjrehended nothing, and spoke contrary things. I have also heard some infernal spirits saying, that they knew aud perceived that what they did was evil, aud that what they thought was false ; hut 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. From this it was manifest that those who are iu falsities from evil might be able to un- derstand aud to be rational, but that they were not will- ing ; aud the reason why they were not willing was, be- cause they loved falsities more thau truths, since they agreed with the evils iu which they were. To love aud to will is the same thing, for wliat a man wills, that he loves, aud what he loves, that he wills. Since the state vi men is such that they can understand truths, if they are only willing, it has been granted me to confirm the spiritual truths, which are of heaven aud the church, even by rational things ; and this in order that the falsi- ties, which with many have closed the rational, may by rat.ional things be dispersed, and thus perhaps the eye may iii some degree be opened : for to confirm spiritual truths by rational things, is allowed to all w ho are in trutlis. Who would ever understand the Word from the sense of its lettcx, unless he saw the truths there from enlightened reason? Whence, otherwise, are so many heresies from the same Word? 456. That the s; irit of man after being loosed from the body is a man, and in a similar form, has been proved to me by the daily experience of several years ; for I have seen and heard them a thousand times, and I have spokeu with them also on this subject, that men in the world do not believe them to be men, and that those who MAN AFTER DEATH IN n UMAK FORM. 2'^5 do Lelievc, are rcpnted by the learned as sin-V'"- The 8Dirit8 are L-rievc* at heart that such ip.iorai.ce Ph.mld S cntinue in the world, and chiefly within the chnroh. But this faith, they said, emanated first from the earned, who thoa..-ht eoneerninpr the sonl from tlnnp^s ot corpo- real sense from which they conceived no other idea re- : t ■ gu'than as of thought alone, which, when w.thon any suldect ,,. which and from which .t is viewed is as somelhin.' v.datile, of pnre ether, which cannot hat he d.s- ""all when the body dies, Bat becanse the chnrch frora die Word, believes in the immortality of the soul, they could not but ascrilie to it something vital, sncli as is ot thou-ht, but still not any thing with sensation, such as maii^ias, until it is again conjoined to the body On this opiuion is founded the doctrine in regard to the resurrTcion, and the faith that there is to '-e a .onjunc- tion when the last judgment comes. Hence it is. that when anv one thinks about the soul from d-'*- ■^•"--'■iiti WA tiiiltitfiiiillllililiillllllrmirltlil 292 HEAVEN AND HET.L. in order, from their earliest age to the latest : they were chiefly adulteries and whoredoms. There were some who had deceived others by wicked arts, and who had stolen, and whose deceits and thefts were also enumer- ated in a series, many of which were known to scarcely any one in the world, except to themselves alone. They also acknowledged them, because they were, made mani- fest as in the light, with every thought, intention, do- light, and fear which then together agitated their minds. Tliere were some who had accepted bribes, and had made gain of judgment, who were similarly explored from their memory, and from it were recounted all things, from the first period of their office to the last. All the particulars as to quantity and quality, together with the time, and their state of mind and intention, were at the same time brought to their recollection, and shown to their sight, to the number of some hundreds. This was done w"ith some ; and what is wonderful, their memo- randum-books themselves, in which they had written such things, were opened aud read before them, from page to page. ' There were some who enticed virgins to shame, and violated chastity, who were called to a similar judgment; and every particular of their crimes wsis drawn forth and recited from their memorv : the very faces of the virgins and women were also exhibited as present, with the places, words, aud intentions, and iliis as suddenly as when any thing is presented to t'le sight ; the manifestations continued sometimes for hours to- gether. There was one who had esteemed backbiting others as nothing, and I heard his backbitings recounted in order, and his defamations, with the very words, the persons about whom and before whom they were uttered ; all which were produced and presented together to the life ; and vet every thing was studiously concealed by him when'he lived in the world. There was a certam one who had deprived a relative of his inheritance, under a fraudulent pretext, and who was in like manner MAN AFTER DEATH IN ALL HIS FACULTIES. 293 convicted and judged ; and what was wonderful, the letters and papers which passed between tliem were read in my hearing, aud it was said that not a word was wanting. The same person also, shortly before his death, clandes- tinelv destroyed his neighbor by poison, which was dis- closed in this manner. He appeared to dig a liole under feet, from which a man came forth, as out of a sepulchre, and'cried out to him. What hast thou done to me ? Then every thing was revealed, how the murderer talked with him in a friendly manner, and held out the cup, also what he thought before, and what afterwards came to pass ; which things being disclosed, he was .sentenced to hell. In a word, all evils, viUanies, robberies, artifices, de- ceits, are manifested to evil spirits and brought forth from their very memory, and they are convicted ; nor is there any room given for denial, because all the circumstances appear together. 1 have heard also from the memory of a certain one, when it was seen and inspected by the angels, what his thoughts had been during a month, one day after another, aud this without fallacy ; which were recalled just as he himself was in them on those davs. From these examides it may be manifest, that man carries along with him all his memory, and that there is nothing so concealed in the world that it is not manifested after death; and this in tiie company of many, according to the Lord's words: There is nothing hidden which shall not be uncovered, and nothiwj concealed which shall not be known; therefore the things which ye have said in darkness shall be heard in light, and what ye have spoken into the ear shall be preached on the house- tops {Luke xil 2, S). 463. When man's acts are disclosed to him atter death, the angels to whom is given the office of search- incr look into his face, and the search is extended through the whole body, beginning from the fingers of each hand, and thus proceeding through the whole. Be- cause I wondered as to the reason of this, it was dis- 294 HEAVEN AND HELL. closed to me, namely, that as all tilings of the thought and will are inscribed on the brain, for their begiuninga are there, so also they are inscribed on the whole body ; since all the things of thought aud will proceed thither from their beginnings, and there terminate, as in their ultimates. Hence it is that the things which are in- scribed on the memory, from the will and its thought thence, 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. Hence it was made evident that man in the whole is such as he is in his will aud thought thence, so that an evil man is his own evil, and a good man his own good. From these things also it may be manifest what is meant by the book of man's life, spoken of in the Word, namely this, that all things, both which have been acted and which have been thought, are inscribed on the whole man, and appear as if read in a book when they are called forth from the memorv, aud as if seen in effigy when the spirit is viewed'in the light of heaven. To these things I would add something memorable in regard to the memory of man remaining after death, by which I was confirmed, that not only general things, but also the most singular, which have entered the memory, remain, and are never obliterated. There appeared to me books with writings therein as in the world, and 1 was instructed tiiat they were from the memory of those who wrote, and that there was not a single word wanting there, which was in the book written by the same person in the world; and that thus from the memory of another may be taken the minutest particulars, even those which he liimself in the world had forgotten. The reason was also disclosed, namely, that man has an external and an internal mem- ory, an external memory which is of his natural man, and an internal which is of his spiritual man ; and that every thing which man has thought, willed, spokem, done, also which he has heard and seen, is inscribed on MAN AFTEPw DEATH IN ALL HIS FACULTIES. 295 hU internal or spiritual memory ; and that the thinjrs which are tliere are never erased since they are luscnhcd at the same time on the spirit itself, and on the mem- bers of its l...dv, as was said above ; and thus that the spirit informed according to the thoughts aud acts of iis will. I know that these things appear as paradoxes, and conseciuently are scarcely believed, but still they are true Let not man therefore believe that any thing which one has thou-lit in himself, aud has done ui se- cret. is concealed after death ; but let him believe that each and all things then appear as in clear day. 434 Although the external or natural memory is in man after death, .still the merely natural things which are therein are not reproduced in the other life, but t.ie 8nrritual tilings which are adjoined to the natural things bv correspondences; which things, nevertheless, when tiiev are presented to the sight, api)ear m a form alto- gether like that in the natural world ; for all thingtl which appear in the heavens, appear in like manner aj* in tiie world, though in their essence they are not natural, but s)>iritu?.l, as may be .«een shown in the chapter on renrcsentatives and appearances in heaven (n. l-0-I- arate from rationality ; it is the faculty of confirming whatsoever it pleases, and. from preconceived principles and from fallacies, of seeing falsities and not truths. Such persons cannot ever be induced to acknowledge truths, since truths cannot be seen from falsities, but falsities mav bo seen from truths. The rational faculty of man is lik a garden and a shrubbery, and also fresh ground : the memory is the soil, scientific trutlis and knowledges are the seeds, the light and heat of heaven cause them to grow. Without light and heat there is no germina- tion ; and so also it is with the mind, unless the light of heaven, which is divine truth, and the heat of heaven, which is divine love, are admitted; from these alone is the rational facultv. The angels are exceedingly grieved that the learned, for the most part, ascribe all things to nature, and that they have thereby closed for 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 heaven. In the other life, therefore, they are deprived of the facultv of ratiocinating, lest by reasonings thev should disseminate falsities among the simple good, jind should seduce them; and they are sent into desert places. . , 1 J- 1 465. A certain spirit was indignant because he did not rem'ember mauy things which he knew iu the life of 298 HEAVEN AND HELI.. the body, grieving at the hm of a delight which he had so greatly enjoyed; but he was told that he had lust uothing at all, and that he knew all and every thing, though in the world where he now wa3 it was not allovved to bring forth such things; and that it wiis sntHcient that he could now think and speak much better and more perfectly, and not immerse his rational, as before, iu gross, obscure, material, and corporeal things, which are of no use in the kingdom into which he had now come. He was told also that he now possessed whatever is conducive to the use of eternal life ; and that thus, and uo otherwise, could he become blessed and happy ; thus that it is the part of ignorance to believe tliat in this kingdom intelligence perishes with the removal and quiescence of material things in the memory ; when yet the real case is, that so far as the mind can be witiidravvii frt)m the sensuals which are of the external uian or of the body, so far it is elevated to spiritual and heavenly things. 466. What the memories are, is sometimes pre- sented to view in the other life, in forms appearing only there; for many things are there presented to view which with men only fall into ideas. The exterior mem- ory is there exhibited to appearance like a callus, the interior like a medullary substance, such as that in tlic human brain ; and from this it is given to know their quality. With those who in the life of the body have studied only for the memory, and thus have not cuki- vated their rational faculty, the callosity ai>pears hard, and streaked within as with tendons. With those who have filled the memory with falsities, it appears hairy and rough, and this from the unarrauged mass of things. With those who have studied for the memory for the sake of self love and the love of the world, it ap|>ears conglutinated and ossified. With those who by scieii- tifics, especially by philosophies, have wished to jjeaetrato into divine arcana, nor would believe until they were MAN AFTER DEATH IN ALL HIS FACULTIES. 290 persuaded by such things, the memory appears dark, and fs of such a nature that it absorbs tlie rays of bght and urns them into darkness. With those who have l>eeu Stml and hypocrite, it appears hard and l.my^^e ebonv which turns back the rays of hght But w li those who have been iu the good of love and the truths o faith, no such callus appears, because the.r uitenor memory transmits the rays of light into the exterior; m Meets or ideas of which, as in their basis or as m thir ground, the rays terminate, and there find dehgh^ fnl receptacles ; for the exterior memory is the ultimate o" orier in vhicli spiritual and heavenly things softly ^erniinat'e and resi.lJ, when goods ami truths are there 467 Men who are in love to the Lord and in charity towards the neidd.or, while they live in the world, have with them and n them angelic intelligence and wisdom, bi^stred up in the inmosts of their ^"tenor mem^y. This intelligence and wisdom cannot in any wise ai)pear t^theitu-til they put oil -H- reals whei. te ..^^^^^^^ memory is laid asleep and they awake into the interior memory, and afterwards successively into angelic memory ''teS How the rational facult/ may be cultivated shall also be told in few words. The genuine rational tulty onsistsof truths, and not of ^^^1-^- ; wha is f^m falsities is not rational. Truths are o three kinds ci^il moral, and spiritual. Civil truths relate to tlo e th?ugs whid. are of judgment and o g<>vernmen m kingdoms, in general to what is just ^^i'^ -^"^^^'^^^^^^ '^^ , Moral truths ndate to those things which are of the lite ^^ :l: mL in regard to e-npanionships aml^.a^ ~1.itl,„>s • iu neueral to w lat is Bincere an.l nslit, aim u paSar ;: virtue, of every Und bat spiritual uuths Selate to those things wimh f^e c,f heave,, and o the church in general to tlio fiood which is o love auU he ^ruthwhichisof faith /horo are three .^g--fW With every man (see above, n. 267). The ratiouai KAN AFTER DEATH AS IN THE WORLD. 301 300 HE A VEX AND HELL. opened to the first degree by civil truths, to the second ile^n-ee by moral truths, and to the tliird degree by spir- itual truths. But it is to be known that the rational faculty from them is not formed and opened by man's knowing them, but by his living according to them ; and bv living according to them is meant to love them from spiritual affection. To love them from spiritual affec- tion 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 pood and true ; but to live according to them and to love them from corporeal affection, is to love them for the sake of one's self, his reputation, honor, or gain. As far therefore as man loves those truths from corporeal affection, so far he does not become rational, for he does not love them, but himself, whom the truths serve as servants a lord ; and when truths become servants, then thev do not enter the man, and open any degree of his life', not even the first, but only reside in the memory , as scientifics under a material form, and there conjoin themselves with the love of self, which is corporeal love. From tliese things it may be manifest how man becomes rational, namely, that he becomes rational to the third degree by the spiritual love of good and truth, which are of lieavea and the church ; to the second degree by the love of wliat is sincere and right ; and to the first degree by the love of what is just and equitable. The two latter loves also become spiritual from the spiritual love of good and truth, because this flows into them, and conjoins itself to them, and forms in them as it were its own faces. 469. Spirits and angels have memory equally as men ; for whatever they hear, see, think, will, and do, re- mains with them, and also by it their rational faculty is continually cultivated, and this to eternity. Hence it is that spirits and angels are perfected in intelligence and wisdom by the knowledges of truth and good, equally as men. That spirits and angels have memory, has also been given me to know by much experience ; for 1 have seen that from their memory all things were called forth, which they had thought and done, both in public and m private, when they were with other spirits; and also that those who were in any truth from simple good, were imbued with knowledges, and by these with intelhgenc'e. and were afterwards raised up into heaven. But it is to be known that they are not imbued with knowledges and by them with intelligence, beyond the degree of at- fection of good and of truth in which they were m the world ; for with every spirit and angel the affection re- mains, both in quantity and quality, such as it hud been in the world, and this is afterwards perfected by beaig filled, which also is done to eternity : for there is nothu.g but what is capable of being filled to eternity, since everv thing mav be infinitely varied, thus by various thing's be enriched, and so be multiplied and fruci.hod ; there is no end to any good thing, because it is from the Infinite. That spirits and angels are continually beii.j, perfected in intelligence and wisdom by the knowledges of truth and good, may be seen in the chapters on the wisdom of the angels of heaven (n. 2G5-275) ; on the nations and people out of the church in heaven (u. 318-- 30S) • and on infants in heaven (n. 329-345) ; and that this extends to the degree of the affection of good and of truth in which they have been in the world, and not beyond it, may be seen in n. 349. MAN IS AFTER DEATH AS HIS UVK WAS Bf 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 fcjiMiiHiMaHiCai^ariiMsa^MiitigrjM^ 302 HE -WEN JiNB HELL. according to his deeds and works, and will have retribu- tion Every one also, who thinks from good and from verv truth, sees no otherwise than that he who lives well con'ies into heaven, and that he who lives ill comes into hell. And yet he wlio is in evil is not willing to believe that his state after death is according to his life in the world ; but he thinks, especially when he is sick, that heaven is for every one from pure mercy, howsoever he had lived, and that it is according to faith, which he sepa- rates from life. 471. That man will be judged and recompensed ac- cording* to his deeds and works, is said in many passages in the'' Word, some of which I will here adduce: ://*€ Son of man shall come in the ylory of his Father, with his annds, and then He will render to everyone according to his works (Matt. xvi. 27). Blessed are the dead who die in the Lord from henceforth ; yea, saith the spirit, that they mail rest from their labors, for their works follow them (Apoc xiv. 13). / will ()ioe to every one according to his works (Apoc. ii. 23). / saw the dead, small and great, standinn before God, and the books were opened, and the dead were 'judged out of the things which were written in the books, according to their works. The sea gave up those who were dead in it, and death and hell gave up those who were in them, and they were judged, every one according to his works (Apoc.xx. 13, 15). BcMd I come, and my reward is with Me, that I may give to every one according to his works (Apoc. xxii. 12). Every one that heartth my words and doeth them, I will compare to a prudent man; but ever ij one that 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 klnqdom of the heavens ; but he that doeth the will of my Father who is in the heavens. Many will say unto Me m that da,/. Lord, Lord, have we not prophesied by thy name, and b,, thu name cast out demons, and in thy name done many good works f Bat then will I confess to them, I know you MAN AFTER DEATH AS IN THE WORLD. 303 nut, depart from Me, yc workers of iniquity (Matt. vii. 22, 23) Then will ye beqin to say, we have eaten and drunk before Thee; Thou hast taught in our streets: but Ue wiU say, I saif unto you, 1 know you not, ye workers of ,«. innit., (Luke xiii. 25, 2G, 27). / will recompense themac- cord'inn to their work, and according to the detd oj their ha.ds (Jer. xxv. 14). .ly 'ove, aLd the thought is what is enlightened in matters of faith. For this reason only those w ho can think wi.sely are en- lightened, and according to enlightenment they think truths and will truths, or what is the same, they believe truths and love trutlis. 474. But it is to be known that the will makes the man, and thought only so far as it ])r(x:eeds from the will, and that deeds or works proceed from both ; or what is the .same, that love makes the man, ami faith only so far as it proceeds from love, and that deeds or works proceed from both. Ileuce it follows that the will or love is the man himself, for the things which pro- ceed are of that from which they jiroceed. To jjroceed is to be produced and exhibited in a suitable lorni, that it may be perceived aud appear. From these things it may be manifest what faith is separate from love, namely, that it is uo faith, but only knowledge, which has no Bpiritual life in it; in like manner what a deed or work la without love, namely, that it is not a deed or work of 30G HE A VEX AND HELL. life, but a deed or work of death, iu which there is an appearauce of life derived from the love of evil and from the faith of what is false. This appearance of life is what in called spiritual death. 475. It is farther to be known that in deeds or words the whole man is exhibited, and that his will and thou<;ht, or his love and faith, which are his interiors, are init complete until they are in deeds or works, which are the exteriors of the man ; for these are the ultimates iu which those terminate, and without terminations they are as things unfinished, which do not as yet exist, thus which are not as vet iu the man. To think and to will without doing, when one is able, islike a flame enclosed in a vessel.which is extinguished; also like seed cast upon sand, which does not grow up, but perishes with its power of germination. But to think and to will, and thence to do, is like a flame which gives heat and light all around; and it is like seed in the ground, which grows up into a tree or a flower, and exists. Every one may know, that to will and not to do, when ability is given, is not to will, also that to love and not to do good when one is able, is not to love ; but that it is only to think that he wills and loves, thus that it is thought separate, which vanishes »nd is dissipated. Love and will are the very soul itself of a deed or work ; and its body is formed in the sincere and just things which tlie man does. The spiritual body, or the body of the man's spirit, is from no other source ; that is, it is formed from no other than those things whicli man does from his love or will (see above, n. 4G3). Iu a word, all things of the man and of his spirit are in his deeds or works. 476. From these things it may now be manifest what is meant by the life, which remains with man af. ter death, namely, that it is his love and the faith there- from, not only iu potency, but also iu act ; thus that it ia the deeds or works, because these contain iu them all things of man's love and faith. MAN AFTER DEATH AS IN THE WORLD. 307 477. It is the reigning love which remains with man after death, nor is it ever changed to eternity. Every oue has several loves, but still they all have reference to his reigning love, and make one with that, or together compose it. All things of the will, which agree with the reigning love, are called loves, because they are loved. These loves are interior and exterior ; some are imme- diately conjoined, and some mediately ; some are nearer and some more remote, and some are subservient in va- rious ways. Taken together they constitute as it were a kingdom, for so are they arranged with man, although man knows nothing at all about that arrangement. Sometiiing of it, however, is manifested to him iu the other life, for according to their arrangement he there has extension of thought and affection ; extension into heavenly societies, if the reiguiug love consists of the loves ofheaven, but into infernal societies, if the reigning love consists of the loves of hell. That all the thought and affection of spirits and angels have exteusion into societie?, may be seen above, in the chapter on the wisdom of the angels of heaven, and in that on the form of heaven, acconiing to which consociations and corama- nications arc there effected. 478. But the things which have been hitherto said affect only the thought of the rational man. That they may also be presented to perception with the senses, I will adduce some experiences, by which the same things may be illustrate*! and confirmed. First, tliat man after death is his own love or his own will. Second, that man remains to eternity such as he is as to his will or reigning love. Third, that the man who has heavenly and spir- itual love comes into lieaven, and the man who has cor- poreal or worldly love, witiiout heavenly and spiritual, into hell. Fourth, that faith does not remain with man, if it be not from heavenly love. Fifth, that it is love in act which-remains, thus that it is the life of man. 479. That man after death is his own love or his own 308 HEAVEN^ ANT) QELL. ic/V/, has been testified to me by manifold experience. The whole heaven is distiujruislied into societies aceord- injr to the differences of the good of love ; and every si>Trit, who is elevated into heaven and becomes ar. angel, is conveyed to the society where his love is. When he comes thitlier, he is as with himself, and as if at the home where he was born ; this the angel j)erceives, and is there consociated with those like himself. When he departs thence and comes to another place, there is con- stantly a kind of resistance, attended 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 ac- cording to loves contrary to heavenly loves : that soci- eties are what constitute heaven, and likewise hell, and that they are all distinguished accor.ling to differences of love may be seen above (n. 41-50, and u. 200-212). That man after death is his own love, may also be man- ifest from this, that those things are then removed 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 discordant or disagreeing are removed, and as it were taken awav, 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, and from the good falsities are taken away, until at length each becomes his own love : this is effected when the man-spirit is brought into the third state, which will be treated of in what foil )ws. When this is done, he then turns his face con- stantly to his own 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, liowsoever they may be aware of what is being done and think that they will resist. On several occasions the trial has been made, whether they can do anv thing contrary to it, but they tried in vain : their MAX AFTER DCATII AS IX THE WORLD. 309 love is as a bond, or as a rope, with which they are as ifc were tied round, by which they may be drawn, and from wldch they cannot loose themselves. The case is similar with men 'in the world, whom their own love also leads, and bv their lo^ e they 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 counter- feit what is not their own. That the spirit of man is his reigning love, is made manifest in all intercourse m the other iffe ; for so far as any one acts and speaks ac- cording to the love of another, so far the latter appears entirerwith a full, cheerful, lively countenance ; but as fir as anv one acts and speaks contrary to his love, so far his onntenance begins to be changed, to be obscured, and not to appear, and at length he lotally disapi^ears, as if he had not been there. I have often won^Iered tliat thi-< shonld be so, because no such thing can take [.lace iu the world ; but I have been told that the like haj-peus with the spirit in man, which, when it turns itself au-ay from another, is no longer iu his view. That a spirit is hi8 rei'niin«r i.,ve, was also made evident by this, that every spirit st'i^es and appropriates to himself all things which arc agreeable to his love, and rejects and- alienates from himself all things which are not agreealde. The love of every one is like spongy and porous wood, which imhibes such' fluids as conduce to its vegetation, and repels others ; and it is hke animals of every kind, which know their proper food, and seek for those things which agree with their nature, and avoid those which disagree; for every h.ve wishes to be nourished by its own, evil love by falsi- ties and good love by truths. It has several limes been given me to see. that certain simple good spirits wishe(l to instruct the evil in truths and goods; but that these tied away far from the instruction, and when they came to their own, seized with much pleasure tlie falsities which were iu agreement with their love. I have also seen good spirit^ conversing with each other about truths, 310 HEAVEN AND HELL. MAN AFTER DEATH AS IN THE WOULD. 311 which conversation the good who were present heard with desire, hut the evil who were also present attended to nothing, as if they did not hear. In the world of spirits appear ways ; some lead to heaven, some to hell, and every one to some society. Good spirits go m no other wavs than those which lead to heaven, and to the society w'hich is in the good of tlieir own love, and ways leading elsewhere they do not see ; but evil spirits go m no other ways than those which lead to hell, and to that society there which is in the evil of their own love : they do not see the ways tending in other directions, and if thev do see, still they do not wi>h to go. Such ways m the* spiritual world are real appearances, which corre- siiond to truths or falsities ; and therefore ways in the Word signify truths or falsities. By these proofs from experience, those things which were before said from reason are confirmed, namely, that every man after death is his own love and his own will ; it is said, his own will, because the will of every one is his love 480. That man after death remains to etermti/ such as he is as to his will or reignimj love, has also been confirmed by abundant experience. It has been given me to speak with some who lived two thousand years ago and whose lives were known to me as described in history ; thev were found to be still like themselves, and altogether such as they were described, thus the same as to the love from which and according to which tiieir lives were. There were others who lived seventeen centuries ago, who were also known from history ; and there were others who lived four centuries ago, and some three, and BO on, with whom also it has been given to converse ; and it was found that a similar affection still reigned with them, with no other difference than that the delights of their love were turned into such as correspond to them. It was. said by the angels that the life of the reigning love is never changed with any one to eternity, since every one is his own love. To change that love iu a spirit, there- fore, would be to deprive him of his life, or to annihilate him.' They also told the rea^-on, namely, that man after death can no longer be reformed by instruction, as in the woiia. because the ultimate j.lane, which consists of nat- ural knowledges and affections, is then quiescent, and cannot be oi)ened, because it is not spiritual (see above, n. 404); and that upon that plane the interiors wIikIi are of the mind rest, as a house on its foun(lati<.u, and lience it is that man remains to eternity such as the life of his love had been in the world. The angels wonder exceed- ingly that man does not know that every one is such as his rei-ning love is ; that many should believe that they may l^e saved from immediate mercy, and from faith alone whatever they are as to life ; and that they do not know that divine inercv is mediate, and that it is to be led by the Lord both in tlie world and afterwards to eternitv. and that those are led by mercy wlio do not live ill evil- nor know that faith is the affection of truth proccc.ling from heavenly love, which is from the Lord. 481. That man who has heavenly and sinrdiML love coints into heaven, and he who has corporeal and worldly lore icithout heavenly and spiritual, into hell, might IMS evident to me from all whom 1 saw taken up into heaven, and from those wlio were cast into hell. Ihe life of tliose who were taken up into heaven had l/een from heavenly and spiritual love, but the life of those who were cast into hell had been from corporeal and worldlv love. Heavenly love is to love what is good, sincere, and just, because it is good, sincere, and jnst. and from the love of those things to do them. Irom this thev have the life of wliat is good, sincere, and just, whicli is heavenly life. They who love these things for the sake of them, and do them or live them, love al.«*o the Lord above all things, because these are from llim ; and thev also love the neiglibor, because those are the neigh- bor who ought to be loved. But corporeal love is to love what is good, sincere, and just, not for its own sake, but 312 HEAVEN AND HELL. for the sake of self, because thereby are arquiietl reputa- tion, houor, and <:ain. They do not re^^ard tlie Lord and the iieij^hbor in what is j;ood, sincere, and just, but them- selves and l!ie world, and feel delight in fraud ; and what is jrood, sincere, and jast from fraud, is evil, insincere, and unjust; which latter they love in the former. Bo- cause the loves thus determine the life of every one, therefore all, as soon as they come after death into the world of sipirits, are explored as to their quality, and are attached to those who are iu similar love ; those who are in heavenly love, to those who are iu heaven, and those who are in corporeal love, to those who are in hell. And also, after liavinj^ passed through the lirst and second state, they are so separated that they no longer see each other nor know each other ; for every one becomes his own love, not only as to the interiors whicii are of the mind, but also as to the exteriors which are of the face, the body, and the speech ; for every one becomes the image of his own love, even iu externals. Those who are corporeal loves appear gross, ob.scure, black, ami de- formed ; but those who are heavejdy loves, a])pear fresh, bright, fair, and beautiful. They are likewise altogether uulike as to their minds and thoughts ; those w ho are heaveuly loves are also intelligent and wise, but those who are corporeal loves are stupid, anpear of a dirty color, and disagreeable to the. sight. The interiors and exteriors, Avhich are of the rational miud and of the natural mind, are presented visible in the spiritual world, whenever it is well-pleasing MAN AFTER DEATH AS IN THE WORLD. 313 to the Lord Tkjse who arc in corporeal love see noth- ing in the light of heaven, which to them is thick dark- ness ; but the light of hell, which is as light from ignited coals, is to them as clear light. In the light of heaven also their interior is darkened, so much that they are in- sane ; they therefore shun it and hide themselves in tlena and caverns, deeydy. according to the falsities from evils wiili them. But on the other hand, tliose who are in heavenly love the more interiorly or superiorly they «on;e into the light of heaven,. «o much the more clearly do f.iey see all things, and also all things more beautiful, and so much the more intelligently and wisely do they ])erceive truths. Those who are in corporeal love cannot iii any wise live in the heat of heaven, for the heat of heaven is heavenly love, but in the heat of hell, which is the love of raging against others who do not favor them- selves Contempt of others, enmity, hatred, and re- venge, are the delights of that l«>ve ; and when they are in those delights they are in their life, not at all knowinjj w hat it is to do good to others from 4i:ood itself, and for the sake of good, but only to do good from evil, and for t!>e sake of evil. Keither can those who are in coriioreal love breathe in heaven, for when any evil sjiirit is brou-iht thither, he draws his breath as one who struggles in a contest ; Avhereas they who are in heavenly love breathe iho more freely, and live tiie more fully, the more inte- riorly they arc in heaven. From these things it may be manifest that heaverdy and spiritual love is heaven with man. because on that love are inscribed all things of heaven ; and that corporeal and worldly love, without heavenly and spiritual love, are hell with man, because on those loves are inscribed all things of hell. Hence it is evident that he who is in heavenly and spiritual love comes into heaven, and he who is iu corporeal and worldly love, without lieavenly and sjiiritual, into hell. 482. that faith does not remain with man if it he not from heavenly love^ has been made manifest to me by so 814 HEAVEN AND HELL. much experience that if the thiujj^s wliich I have ?€eu atid heard on the subject should be adduced, they would till a volume. This I cau testify ; tljat there is no faith at all, neither can any be given, with tiiose who arc in corporeal and worldly love without heavenly and spir- itual, and that what they call faith is only knowledj;e, or a persuasion that a thing is true, because it serves their love. Several also of those wlio supposed themselves to be in faith, were brought to those who were in faith, and then communication being given, they perceived that they had no faith at all. They confessed alerfect human form, and also men after death, ami that their bodies with which they are clothed are spiritual, may be seen above (n. 73-77, and 453-460) ; and also what the correspondence is of things spiritual with things natural (n. 87-115). 486. AH the delig-hts that man has, are of his rei^niny^ love, for man feels uothins? else deli^ijhtful than what he loves, thus especially that wliich he loves above allthin;i:s; whether you say the reif^nin^ love, or that which is h)vel above all things, it is the same thing. Those delights are various; they are as many in general as there are reigning loves, consequently as many as t';ere are men, spirits, and angels, for the reigning love of one is not in every respect like that of another. Hence it is that no one has a face exactly like that of another ; for the face is an image of the mind of every one, and in the spiritual world is an image of every one's reigning love. The specific delights of every man are also of infinite variety ; nor is one delight of a m;m altogether like to or the same with another, whether they succeed one after another, or are toiiethcr one with the other, for no one is given the same with another. But still these specific delights with every one refer themselves to his own love, which is the reigning love, for they compose it, and thus make one with it. In like manner all delights in general refer themselves to one universally reigning 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 are into which the natural delights of every one are turned after death, cannot be known from any other source than from the knowledge of correspondences. This teaches, in general, that nothing natural is given to CORRESPONDING DELIGHTS AFTER DEATH. 317 which something spiritual does not correspond ; and it also teaches, specifically, what and of what quality that is which corresponds. For this reason he who is in this knowledge may ascertain and know his own state after death, if he only knows his own love, and of w hut quality he is in the universally reigning love, to which all loves have reference, as was said just above. But to know their own reigning love is impossible for those who are in the love of self, because they love what is their own, and their own evils they call. goods, and at the same time the falsities which favor t'hem, and by which they confirm their own evils, they call truths. Nevertheless, if they wish, they may know it from others who are wise, since tho-e "see what they themselves do not; but neither is tins possilde with those who are so filled up with the love of self, that they spit out all the teaching of the wise. But those who are in heavenly love receive instruction!, and from truths see their own evils into which they were born, when they are brought into them ; for truths make evils manifest. Every one can from truth which is from good, see evil and its falsity ; but no one can see what is good and true from evil. Ti>e reason is this, that the falsities of evil are darkness, and likewise correspond to darkness ; on which account those who are in falsities from evil areas blind persons, who do not see the things which are in light, and also shun them like birds of night. But truths from good are light, and also correspond to light (see above, u. 126-134). Thev' therefore who are in tnuhs from good, are seers, and'have their eves open, and discern the things which are of light and of shade. On these subjects also it has beeu given to be confirmed by experience. The angels who are in the heavens both see and perceive the evils and fal>ities which sometimes axise in themselves, also the evils and falsities in which the spirits are who aie con- nected with the hells, in the world of spirits; but the spirits themselves cannot see their own evils and falsities. 318 HE.U^N' AND HELL. What the good of heavenly love is, what conscience, what sincerity and justice,— unless it be done for the sake of themselves,— what it is to be led by the Lord, they do not comprehend ; they say that these are not given, thus that they are of no account. These things are said to the intent that man may explore himself, and from his delights may know his love, and hence, as far as he comprehends from the knowledge of correspondences, may know the state of his own life after death. 488. How the delights of every one's life after deatli are turned into corresponding deliglits, may indeed be known from the knowledge of correspondences ; but because that knowledge is not as yet common, I would like to throw some light on the subject by certain exam- ples of experience. All those who are in evil, and have confirmed themselves in fali'ities against the truths of the caurch, especially those who have rejected the Word, shun ihe light of lieaven and get into hiding places, which at their openings appear very dark, and into clefts of rocks, where they hide themselves ; and this is because they have loved falsities and hated truths ; for such hiding places, and also the clefts of rocks, and also falsities, correspond to darkness, and 1 ght to truths. It is their delight to dwell there, and it is unpleasant to them to dwell in open plains. In like manner do those who have taken delight in insidious and clandestine plots, and in treacherous machinations : these also are in such hiding-places, and enter into rooms so dark, that they cannot even see one another, and in corners they whisper in each other's ears : into this is turned the de- light of their love. Those who have studied the sci- ences, without any other end than that they might be esteemed learned^ and have not cultivated the rational faculty by those sciences, and have taken delight in the things ot memory from pride therein, love sandy places,' which they choose in preferences to fields and gardens, because sandy places correspond to such studies. Those CORRESPONDING DELIGHTS AFTER DEATH. 319 who have been in the science of the doctriiials of their own church and of others, and have not applied auythiug to life, choose for themselves rocky places, and dwell among heaps of stones; they shun places that are culti- vated, because they hold them in aversion. Those who have ascribed all things to nature, and also those who have ascribed all things to their own prudence, and by various arts raised themselves to honors and acquired wealth, in the other life apply to the study of magical arts, which are abuses of divine order, in which they perceive the highest delight of life. Tliose who have applied divine truths to their own loverf, and thus have falsified them, love urinous things, because such things correspond to the delights of such love. Those who have been sordidly avaricious, dwell in cells, and love swinish filth, and such stenches as are exhaled from un- digested food in the stomach. Those who liave passed their life in mere pleasures, and have lived delicately and indulged their appetite, loving those tilings as the highest gooil of life, in the other life love excrementitious things and privies, which t) tlioni are objects of delight. This is because such pleasures are spiritual filth. Tliey shun clean places which are void of filth, because such phu:es are un|)leasant to them. Those who have takeu delight ill adulteries, pass their time in brothels, where all things are vile and filthy ; these they love, and they shun chaste houses ; as soon as they come into the lat- ter, they fall into a swoon ; nothing is more delightful to them than to break asunder marriages. Those who hjive l)een desirous of revenge, and have thereby con- tracted a savage and cruel nature, love cadaverous sub- stances; and are also in such hells. So in o'^her instan- ces. 439. But the delights of the life of those who have lived in heavenly love in the world, are turned into cor- responding delights, such as are in the heavens. These delights exist irom the sun of heaven, and from the light 320 nEAVE!^ AND HELL. of it, and this light presents to view such thiuj^s as in- wardly conceal in them thin<;s divine. The thinj,^s which appear by means of this lij^ht affect the inicrior.s of t!ie auj^els, which are of their minds and at the same time the exteriors, wiiich are of their bodies; and because divine litrht, wliich is the divine truth proceeJinj^ fr.>m the Lord, flows into their minds, which are openc.I by heavenly love, therefore in externals it presents such thinj;s as correspond to the delights of their love. Tliat the things which appear to the sight in the heavens cor- respond to tlie interiors of tlie angels, or to tlie thijjirs which are of faith and love, and thence of their inttUi- gence and wisdom, was shown in the chai>ter on rei»re- seutatives and appearances in heaven (n. 1 70-1 70) ; and in the chapter on the wisdom of the angels of heaven (n. 2G5-275). Since we, have begun to contirin I'.iis inaUcr by examples from experience, in order t) illnsLrate wiiat lias been l)efore said from the causes of tilings, I will also adduce some particulars in re;j:ard to the heavenly delights into whicli natural delights are turned with those who live in heavenlv love in the world. Those who have loved divine truths and tlie Word from interior affection, or from the affection of truth itself, in the other life dwell in light, in elevated places, which ai>|)ear as mountains, and are there continually in the light of heaven. They do not know what darkness is, like that of the night ia the world, and they also live in a vernal temperaiure ; there are presented to their view as it were fields and standing corn, and also vineyards ; in their houses every thing is refulgent, as if from precious stones; when they look through the windows, it is a.s it were through pure crystals. These are the delights of their sight, but the same things are interiorly delightful from correspondence with divine heavenly things; for the truths derived from the Word, which they have loved, correspond to standing corn, vineyards, precious stones, windows, and crystals. Those who have applied CORRESPONDING DELIGHTS AFTER DEATH. 321 the doctrinals of the church, which are from the Word, immediately to life, are in the inmost heaven, and excel the rest in the delight of wisdom. In every object they see tilings divine ; the objects indeed they see, but the corresponding divine things flow in immediately into their minds, and fill them with blessedness, with which all their sensations are affected ; and hence all things to their eyes as it were laugh, sport, and live, as may be seen above {n. 270). Those who have loved the sciences, and by them have cultivated their ratimal faculty, and have thence procured to themselves intelligence, and at the same time have acknowledged the Divine, have their ])leasure of the .sciences and rational delight turned in the other life into spiritual delight, which is that of the knowledges of good and of truth. Tliey dwell in gar- dens, wh^re there appear beds of flowers and grass-plots beautifully arranged, and rows of trees round al)oat, with porticoes and walks; tlie trees and (lowers being varied from day to day. The sight of all in general pre- sents deliglits to their minds, and the varieties iu pmr- ticular continually renew those deliglits; and because these correspond to things divine, and they are iu the knowledge of correspondences, they are always filletl with new knowledges, and tliereby their spiritual-rational is ])erfected. These are their delights, because gardens, beds of flowers, grass-plots, and trees, correspond to sci- ences, to knowledges, and to intelligence therefro:ii. Those who have ascribed all things to the Divine, and have regarded nature respectively as dead, only sub- servieut to things spiritual, and have confirmed them- selves in tills, arc in heavenly light ; and all things which appear before their eyes derive from that light a trans- parencv. in which they behold innumerable variegations of light, which their internal sight as it were immediately imbibes; and hence they perceive interior deli^^hts. The things which appear iu their houses are as if of " diamond, in which are similar variegations of light. It 322 HEAVEN- AXD HELL. was said that the walls of their houses are like crystal, thus also trauspareut, and in them appear as it were flowing; forms representative of heavenly thiuji^. and this also with perpetual variety. These things are so because such transparency corresponds to an intellect enlightened by the Lord, the shadows being removed which arise from the faith and love of natural things. 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 the perception of divine things communicated to them from these, that th^y have heard what the ear has never heard. Those who have not acted clandestinely, but have been desirous that all things which they thought should he exposed to view, so far as civil life permitted, — because they have thought nothing but what was sincere and just from the Divine, — in heaven have lucid faces, and in the face from that light each of their affections and thoughts appear as in a form, and as to speech and actions they are as the images of their affections ; hence they are loved more than others. When they speak the face be- comes somewhat obscure, but when they have done speaking, the same things which they spoke appear together in the face fully exposed to view. All things also which exist around them, because they correspond to their interiors, are in such an appearance that it is perceived clearly by others what they represent and signify. The spirits whose delight has been to act clandestinely, when they see them at a distance shun them, and appear to themselves to creep away from them like serpents. Those who have regaided adulteries as most wicked, and have lived in the chaste love of mar- riage, are beyond all others in the order and form of heaven, and thence in all beauty, and continually in the flower of youth. The delights of their love are ineffable, and they increase to eternity ; for into that love all the delights and joys of heaven flow, because the lovc FIRST STATE AFTER DEATH. 323 descends from the conjunction of the Lord with heaven and with the church, and in general from the conjunction of good and truth, which conjunction is heaven itself in general, and is with each angel in particular (see above, n. 366-386). As to ilieir external delights, they are such as cannot bo desctil>ed by human words. But these are only a few of the things which liave been told about the corres]>ondence3 of the delights with those who are in heavenly love. 490. From this it may be known, that the delights of all after death are turned into corresponding delights, the love itself still remaining to eternity ; as conjugial love, the love of what is just, sincere, good, and true, the love of sciences and of knowledges, the love of intelli- gence and wisdom ; and so of all other loves. The things which flow theme, as streams from their foun- tains, are deli^-hts, which also are permanent, but are exalted to a superior degree, when raised from natural delights to spiritual. THE FmST STATE OF MAN AFTER DEATH. 49 1 . There are three states which man passes through after death, before he comes 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. Man passes through these states in the world of spirits. But there are some who do not pass through these states, but immediately after death are either taken up into heaven, or cast into hell. Those who are immediately taken up into heaven, are those who have been regenerated, and thus prepared for heaven, in the world. Those who are so regenerated and prepared that they have need only to reject natural impurities with the body, are borne immediately by the 324 HEA.VEN AND TTELL. angels into heaven. I have seen them taken up soon after the hour of death. But those who liave heen iute- riorlv wicked, and exteriorly as to appearance good, thus who' have filled their malij^uity with deceit, and have used goodness as a means of deceiving, are immediately cast into hell; I have seen s mie who were such cast into hell directly after death ; one of tlie most deceitful, with his head downwards and feet upwards, and others in other wavs. There are also some who immediately after death are cast into caverns, and are thus separated from those who are in the world of si)irits, and are taken out and let in again by turns. These are they who, under civil pretences, have dealt wickedly with the nei-hbor. But those who are immediately taken to their places are few in comparison with those who are kept in tlie wurld of spirits, and there according to divine order undergo preparation for heaven or for hell. 492. As to what concerns the first state, which is the state of the exteriors, man comes into it immediately after death. Every man as to his spirit has 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 gestures, to consociation with others ; but the interiors of the spirit are those which are of its own proper will and thence tliought, which are rarely manifested in the face, the speech, and gesture. For man is accustomed from infancy to make a show of friendship, of benevolence, and of sincerity, and to conceal the thoughts of his own proper will ; hence from habit he contracts a moral and civil life iu externals, whatever he may be iu internals ; and the effect of this habit is, that man scarcely knows his inte- riors, and also that he does not attend to them. ^ 493. The first state of man after death is similar to his state in the world, because then in like manner he itf in externals ; he has also a similar face, similar speech, and a similar disposition, thus a similar moral and civil FIRST STATE AFTER DEATH. 325 life. Hence it is that he then knows no otherwise than that he is still in the world, unless he pays attention to those things which ]. resent themselves, and to those which were said to him l>y the angels when he was raised up, that he is now a si.irit (n. 450). Thus one life is continued into the other, and death is only the passage. 494. Because the si)irit of man recently departed from the world is such, therefore he is then recognized by his friends, and by those whom he had known in the world; for spirits perceive this, not only from his lace and speech, but also from the sphere of his life when they approach. Every one iu the other life, when he tliinks of another, presents also to himself his face in thought, and at the same time some things wliich are of his life ; and when he does this, the other becomes pres- ent, as if he was sent f* r and called. This exists iu the spiritual world from the fact that tlioughts are there communicated, and that, there are not such spaces there as exist in the natural world (see above, u. 191-199). Hence it is that all when they first come into the other life, are recognized by their friends, their relatives, and those known to them in any way ; and also that they talk together, and afterwards a.ssociate according to their friendship in the worlu. I have frequently heard that those who have come from the world, have rejoiced at seeing their friends agam, and that their friends in tiun have rejoiced that they had come to them. This is com- mon, that a married person meets his or her former spouse, and that they congratulate each other. They also remain together. i)Ut a longer or shorter time, ac- cording to the delight of dwelling together in the world If, however, love truly conjugial, which is the conjunction of minds from heavenly love, has not joined them to- gether, after remaining together some time they are separ rated. But if. the minds of the parties were in disagree- ment and interiorly loathed each other, they burst forth into open eumity, and sometimea into combat; uotwith- 826 HEAVEN Al^^D HELL. Standing wliich they are not separated, until they enter the second state, which will be treated of in what presently follows. 496. Because the life of spirits recently deceased is not uuUke their life in the natural world, and because they do not know any thing about the state of their life after death, nor any thing about heaven and hell, ex- cept what they have learned from the sense of the letter of the Word', and preaching thence, — therefore after they have wondered that they are in a body, and in every sense which they had in the world, and that they see similar objects, they come into a desire of knowing what heaven is, and what hell is, and where they are. They are then instructed by their friends in regard to the state of eternal life, and are likewise led about to various places, and into various companies, and some into cities, and also into gardens and paradises, generally to magniticent things, since such things delight the ex- ternals, in which they are. They are brought then by turns into their own thoughts, which they had entertained in the life of the body, in regard to the state of their souls after death, and heaven and hell ; and this even till they feel indignant that tlicy had been entirely igno- rant of such things, and likewise at the ignorance of the church. Almost all desire to know whether they shall come into heaven. Most persons believe that they shall come into heaven, because in the world they have led a moral and civil life ; not cousiilering that the bad and the good lead a similar life in externals, alike doing good to others, and alike frequenting places of public worship, hearing sermons, and praying ; and not knowing at all that external acts and the extertials of worship do noth- ing, but the internals from which externals proceed. Out of some thousands scarcely one knows what internals are, and that in them is heaven and the church for man ; and still less that external acts are such as the intentions and thoughts are, and that in these are love and faith. FraST STATE AFTER DEATH. 327 from which they are. And when they are iustru.ted, they do not counjrehend that thinking and willing are of anv avail, but only speaking and acting. Such for the m')st part are they who at this day come from the Christian world into the other life. 496. Nevertheless they are explored by good spirits as to their quality, and this by various methods, since in this first state the wicked equally as the good speak truths, and do good actions. This is from the cause mentioned above, that they have alike lived morally in the external form, since they liave lived in governments and under laws, and have tliereby acquired the reputa- tion of being just and sincere, and have secured favor, an