MASTER NEGATIVE . 91 80415-16 MICROFILMED 1991 COLUMBIA UMVERSITY LIBRARIES/NEW YORK iC as part of the Foundations of Western Civilization Preservation Project" Funded by the NATIONAL ENDOWMENT FOR THE HUMAMTIES 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... Library Ifillment copyri AUTHOR: TITLE: SWDENBORG, EMANUEL HEAVEN AND ITS WONDERS AND HELL PLACE: NEW YORK DA TE 1892 COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT Master Negative # 9l'8t) qi5'l6 BIBLIOGRAPHIC MTCROFORM TARHFT Original Material as Filmed - Existing Bibliographic Record C 938.94 &W3399 De coelo et inferno, Bng. ■^ and f JIX Swedonborg, Emanuel, 1688-1''': Heaven and its wonders heard and seen^ by Snanuel published in Latin, London, edition. New YorV, the New licatl I, 1892. 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INC. >"\\ %<> ^ \ '^^ ^^V ^ *^ UMH^ttWiUMtl itiaiaaiMiMfl i i iM l M iTiiii Mi ii a i i i itMr i ii i irif'*-*'"''*'**''^ ^ Heaven AND ITS WONDERS AND Hell & FROM THINGS HEARD AND SEEN ff BY EMANUEL SWEDENBORG First Published in Latin, London, 1758 EoUf) Etiition * 4LV* "> '> "• h ^ ''■ 1 •New Yo^rk: THE NEW-CHJRCH BOARD OF PUBLICATION, 1892. • • t ^3 ■8,1^ S tv 3 3 7 / CONTENTS •J Mr8.Eby -•,,1939 & •"• • • • • • t { «. « I • * • • • • • • • • * • • • • > • • • ■ f « • t • • ■ k ¥ It i Heaven PAGE 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 Charity toward the Neighbor Heaven is Distinguished into Two Kingdoms ,r There are Three Heavens ,q The Heavens Consist of Innumerable Societies 26 Every Society is a Heaven in Less Form, and Every Angel in Least Form 30 The Entire Heaven as One Whole Represents One Man .... 36 Each Society in the Heavens Represents One Man 40 Hence Each Angel is in Perfect Human Form 42 It is from the Lord's Divine Human that Heaven in Whole and in Part Represents Man .g There is a Correspondence of all things of Heaven with all things of Man There is a Correspondence of Heaven with all things of the Earth 62 The Sun in Heaven . . 72 Light and Heat in Heaven The Four Quarters in Heaven o_ Changes of state of Angels in Heaven Time in Heaven Representatives and Appearances in Heaven ,05 The Garments with which Angels appear clothed ....... ,08 IV CONTENTS PAGE The Dwellings and Homes of Angels 112 Space in Heaven 116 The Form of Heaven, according to which are its Consociations and Communications 120 Governments in Heaven 129 Divine Worship in Heaven 134 The Power of Angels in Heaven 137 The Speech of Angels 141 The Speech of Angels with Man 148 Writings in Heaven 156 Wisdom of the Angels of Heaven 160 State of Innocence of Angels in Heaven 171 The State of Peace in Heaven 178 The Conjunction of Heaven with the Human Race 184 Conjunction of Heaven with Man by the Word 192 Heaven and Hell are from the Human Race' 201 The Heathen, or Peoples out of the Church, in Heaven .... 207 Little Children in Heaven 216 The Wise and the Simple in Heaven 227 The Rich and the Poor in Heaven 242 Marriages in Heaven 252 The Functions of Angels in Heaven 267 Heavenly Joy and Happiness 272 The Immensity of Heaven 286 The World of Spirits and Man's State After Death What the World of Spirits is 293 Every Man is a Spirit as to his Interiors 299 Man's Resuscitation from the Dead, and Entrance into Eternal Life 304 Man after Death is in Perfect Human Form 309 Man after Death is in all Sense, Memory, Thought, and Affection, in which he was in the World, and leaves nothing except his Earthly Body 317 Man is after Death as his Life has been in the World 330 CONTENTS PAGE The Enjoyments of the Life of Every One are after Death turned into Corresponding Enjoyments 345 First State of Man after Death 354 Second State of Man after Death 358 Third State of Man after Death, which is the State of Instruc- tion of those who come into Heaven 369 No One comes into Heaven from Immediate Mercy 37S It is not so difficult to live the Life That Leads to Heaven as is believed ... 384 Hell The Lord Rules the Hells 395 The Lord casts no one down into Hell, but the spirit casts himself down 399 All in the Hells are in Evils and Falsities therefrom, originating in the Loves of Self and of the World 404 What Hell Fire is, and Gnashing of Teeth 417 The Malice and Wicked Arts of Infernal Spirits 425 The Appearance, Situation, and Number of the Hells 430 The Equilibrium between Heaven and Hell 436 Man is in Freedom through the Equilibrium between Heaven and Hell 443 HEAVEN AND HELL I. When in the presence of His disciples the Lord speaks of the consummation of the age, which is the last period of the Chiirch,« at the close of the predictions con- cerning Its successive states as to love and faith,^ He says Immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign 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 He shall send forth His angels with a great sound of a trum- pet, * and they shall gather together Bis elect from the four winds, from the end of the heavens even to the end thereof (Matt. xxiv. 29-31). References to the Author's Arcana Ccelestia. « The consummation of the age is the last time of the Church n 4535» 10622. * ■ '^ The Lord's predictions in Matthew xxiv. and xxv, concerning the consummation of the age and His coming, thus concerning the suc- cessive vastat.on of the Church and the final judgment, are explained ^6 oT Tr '' ''?'"' '^"'"'^' °f G--^^— 3353-56. 3486-89. ^6ri'.^6^ "f' 3897-3901, 405^60, 4229-31, 4332-35.4422-24, 4035-38, 4061-64, 4807-10, 4954-59, 5063-71. i^y^'^''' f ^''^^ ''''''^'"'' ^"^^ elsewhere tubae vqce magna, as in 1. C K. 1 98. J HEAVEN AND HELL INTRODUCTION They who understand* the words according to the sense of the letter have no other beHef than that at the last period, which is called the final judgment, all these things will come to pass according to the literal description. They believe, not only that the sun and moon will be darkened and the stars fall from heaven, that the sign of the Lord will appear in heaven and that they shall see Him in the clouds, together with angels with trumpets, but also, in accordance with predictions m other places, that the whole visible world will perish, and that afterwards there will exist a new heaven with a new earth. Of this opinion are most men in the Church at the pres- ent day. But they who so believe, do not know the arcana which lie within all the particulars of the Word ; for in every particular of the Word there is an inner sense in which are discerned, not natural and worldly things, such as are in the sense of the letter, but spiritual and heavenly things ; and this is true not only of the sense of many words, but even of that of every one.^ For the Word is written wholly by correspondences,^ to the end that in every particular there may be an inner sense. What the nature of that sense is, may be evident from all that has been said and shown about it in the Arcana Ccelestia ; and also from what has been collected in the explanation of The White Horse, of which we read in the Apocalypse. According to the same sense are to be understood the words of the Lord, quoted above, in regard to His coming in the clouds of heaven. By the sun which shall be dark- ened, is signified the Lord as to love ; " by the moon, the c In all and each of the particulars of the Word there is an internal or spiritual sense, n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086. d The Word is written wholly by correspondences, and for this reason all things and each signify spiritual things, n. 1404, 1408, 1409, 1540, 1 61 9, 1659, 1709, 1783, 2900, 9086. e The sun in the Word signifies the Lord as to love, and hence love to the Lord, n. 1529, 1837, 2441, 2495, 4o6o, 4696, 7083, 10809. li Lord as to faith;/ by the stars, knowledges of good and truth, or of love and faith ; s by the sign of the Son of man in heaven, the manifestation of Divine truth ; by the tribes of the earth which shall 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 glory. His presence in the Word, and revelation ; ^ by the clouds, the sense of the letter of the Word,^ and by glory the internal sense of the Word ; ^ by angels with a great sound of a trumpet, is signified heaven, whence comes Divine truth.*" From this it may be evident that these words of the Lord mean that in the end of the Church, when there is no longer any love and therefore no longer any faith, the Lord will lay open the Word as to its inner meaning and reveal arcana of heaven. The arcana revealed in the fol- lowing pages are what concern heaven and hell and the life of man after death. The man of the Church at this day knows scarce any- thing of heaven and hell, or of his own life after death, although these things are all described in the Word. In- deed, many who are born within the Church even deny / The moon in the Word signifies the Lord as to faith, and hence faith in the Lord, n. 1529, 1530, 2495, 4060, 4696, 7083. S Stars in the Word signify knowledges of good and truth, n. 2495, 28-^9, 4697. * Tribes signify all truths and goods in the complex, thus all things of faith and love, n. 3858, 3926, 4060, 6335. i The coming of the Lord is His presence in the Word, and revela- tion, n. 3900, 4060. * Clouds in the Word signify the Word in the letter or the sense of its letter, n. 4060, 4391, 5922, 6343, 6752, 8106,8781,9430, 10551, 10574. I Glory in the Word signifies Divine Truth as it appears in heaven, and as it appears in the internal sense of the Word, n. 4809, 5922, 8267, 8427, 9429, 10574. « A trumpet or horn signifies Divine Truth in heaven, and revealed out of heaven, n. 8815, 8823, 8915; and the same is signified by a voice, n. 6971, 9926. iii A Divine not perceptible by any idea is not receivable by faith, n- 4733. 51 10, 5663, 6982, 6996, 7004, 721 1, 9359, 9972, ICX367, 10267. c The universal heaven is the Lord's, n. 2751, 7086. To Him is all power in the heavens and on the earths, n. 1607, 10089, 10S27. Since the Lord rules heaven, He rules also all things that depend upon it, thus all things in the world, n. 2026, 2027, 4523, 4524. The Lord alone has the power of removing the hells, of withholding from evils, and of holding in good, thus of saving, n. 10019. / <5t ( ' n THE. DIVINE OF THE LORD MAKES HEAVEN / 6. There were some spirits who, while they lived in the world, acknowledged the Father, and had no other idea of the Lord than as of another man, and so did not believe Him to be the God of heaven. They were therefore per- mitted to wander about and inquire wherever they would, whether there were any other heaven than that of the Lord. They made inquiry for some days, but nowhere found any. They were among such as placed the happiness of heaven in glory and dominion, and because they could not obtain what they desired, and were told that heaven does not con- sist in such things, they became indignant and wished to have a heaven where they could rule over others and be eminent in glory as in the world. THE DIVINE OF THE LORD MAKES HEAVEN. 7. The angels taken together are called heaven, because they constitute heaven ; but yet it is the Divine proceeding from the Lord, which flows in with angels and is received by them, that makes heaven in general and in particular. The Divine proceeding from the Lord is the good of love and the truth of faith. In the degree, therefore, in which they receive good and truth from the Lord, they are angels and are heaven. 8. Every one in the heavens knows and believes and even perceives that he wills and does nothing of good from himself, and thinks and believes nothing of truth from him- self, but all from the Divine, thus from the Lord ; and that the good and truth which are from himself are not good and truth, because there is no life in them from the Divine. The angels of the inmost heaven even clearly perceive and feel the mflux, and the more they receive, the more they seem to themselves to be in heaven, because the more in love and faith, and the more in the light of intelligence ajid 8 HEAVEN AND HELL wisdom, and in heavenly joy therefrom. Since all these things proceed from the Divine of the Lord, and in them is heaven to the angels, it is manifest that the Divine of the Lord makes heaven, and not the angels from anything of their own.^ Hence it is that heaven in the Word is called / the Lord's dwelling-place, and His throne, and that those who are in heaven 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. Angels from their wisdom go still further, and say not only that all good and truth are from the Lord, but also the all of life. They confirm it by this, that nothing can exist from itself, but from what is prior to itself; thus that all things exist from the First — which they call the very Being [^^i-^] of the life of all — and likewise subsist ; since to subsist is perpetually to exist, and what is not held in con- nection continually through intermediates with the First, is at once dissolved and utterly dissipated. To this they add that there is only one Fountain of life, and that man's life is a stream therefrom, which, if it did not continually subsist from its fountain, would disappear at once. Fur- ther they say that from that Only Fountain of life, which is the Lord, there proceeds nothing but Divine good and Divine truth, and that these affect every one according to his reception ; they who receive them in faith and life have a- The angels of heaven acknowledge all good to be from the Lord, and nothing from themselves, and the Lord dwells with them in His own, and not in their own, n. 9338, 10125, 10151, 10157. Therefore in the Word by angels is understood something of the Lord, n. 1925, 2821, 3039, 4085, 8192, 10528. And therefore angels are called gods from their reception of the Divine from the Lord, n. 4295, 4402, 7268, 7873, 8192, 8301. Also from the Lord is all good that is good, and all truth that is truth, consequently all peace, love, charity, and faith, n. 1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904; and all wisdom and intelligence, n. 109, 112, 121, 124. b Those who are in heaven are said to be in the Lord, n. 3637, 3638. > THE DIVINE OF THE LORD MAKES HEAVEN 9 heaven in them ; but they who reject them, or stifle them, turn them into hell ; for they turn good into evil and truth into falsity, thus life into death. That the all of life is from the Lord, they also confirm by this, that all things in the universe relate to good and truth ; the life of man's will, which is the life of his love, to good ; and the life of his understanding, which is the life of his faith, to truth. From this it follows that, as all good and truth come from above, so does all of life. Because they believe this, angels refuse all thanks for the good they do, and are indignant and retire if any one attributes good to them. They wonder that any one should believe that he is wise of himself and does good of himself. To do good for one's own sake, they do not call good, because it is done from self. But to do good for the sake of good, they call good from the Divine, and say that this good is what makes heaven, be- cause good from the Divine is the Lord.<^ 10. Spirits who while they lived in the world have con- firmed themselves in the belief that the good they do and the truth they believe are from themselves, or appropriated to them as their own — in which belief are all who place merit in good deeds and claim to themselves righteousness — are not received into heaven. Angels shun them, re- garding them as stupid and as thieves, stupid because they look continually to themselves and not to the Lord, and thieves because they take from the Lord what is His. Such spirits are opposed to the belief of heaven, that the Divine of the Lord makes heaven in the angels. 11. That they are in the Lord, and the Lord in them, who are in heaven and in the Church, the Lord teaches, when He says. Abide in Me and I in you.. As the branch \ cannot bear fruit of itself except it abide in the vine, so neither can ye, except ye Mde in Me. I am the Vine, ye c Good from the Lord has the Lord inwardly in itself, but not good from self, n. 1802, 3951, 8480. iiiiaiWM.iif ■««iiiMiig|||lBaii1i{i< . .,^ — ,.^. — --tiiiiimiiffl lO HEAVEN AND HELL are the branches. He that, abideth in Me and I in him, the same beareth much fruit ; for without Me ye cannot do anything (John xv. 4, 5). 12. From these things it may now be evident that the Lord dwells in what is His own in the angels of heaven, and thus that the Lord is the all in all things of heaven ; and this because good from the Lord is the Lord in them, for what is from Him is Himself; consequently that good from the Lord is heaven to the angels, and not anything of their own. THE DIVINE OF THE LORD IN HEAVEN IS LOVE TO HIM AND CHARITY TOWARD THE NEIGHBOR. 13. The Divine proceeding from the Lord is called in heaven Divine truth, for a reason that will presently appear. This Divine truth flows into heaven from the Lord from His Divine love. Divine love and Divine truth therefrom are by comparison as the fire of the sun and the light therefrom in the world, love as the fire of the sun, and truth therefrom as the light from the sun. From corres- pondence also fire signifies love, and light truth proceeding from it.« From this it may be evident what Divine truth proceeding from the Lord's Divine love is, that it is in its essence Divine good conjoined to Divine truth; and be- cause it is conjoined, it gives life to all things of heaven, just as the sun's heat conjoined to light in the world makes all things of the earth fruitful — as in spring and summer. It is otherwise when heat is not conjoined to light, thus « Fire in the Word signifies love in both senses, n. 934, 4906, 5215. Holy and heavenly tire signifies Divine love, and every affection that is of that love, n. 934, 6314, 6832. Light from fire signifies truth pro- ceeding from the good of love, and light in heaven is Divine truth, n. 3195. 3485, 3636, 3643* 3993. 4302, 4413, 4415, 9548, 9684. THE DIVINE OF THE LORD IN HEAVEN II when the light is cold ; then all things lie torpid and life- less. Divine good which is compared to heat, is the good of love with the angels ; and Divine truth which is com- pared to light, is that through which and from which they have the good of love. 14. That the Divine in heaven which makes heaven is love, is because love is spiritual conjunction. It conjoins angels to the Lord, and conjoins them to one another ; and it so conjoins them that they are all as one in the sight of the Lord. Moreover, love is life's very being l^esse^ to every one ; from love therefore an angel has life, and also a man. That from love is the inmost vitality of man, every one may know who reflects ; for from its presence he grows warm, from its absence he grows cold, and from pri- vation of it he dies.^ But it is to be known that every one's life is such as is his love. 15. There are two distinct loves in heaven, love to the Lord and love toward the neighbor. In the inmost or third heaven is love to the Lord, and in the second or middle heaven is love toward the neighbor. Both proceed from the Lord and both make heaven. How the two loves are distinguished and how they are conjoined, is seen in clear light in heaven, but only obscurely in the world. In heaven, loving the Lord does not mean loving Him as to person, but loving good that is from Him ; and loving good is will- ing and doing it from love. So, too, loving the neighbor does not mean loving a companion as to person, but loving truth that is from the Word ; and loving truth is willing and doing it. From this it is plain that those two loves are distinct as good and truth, and that they are conjoined as good with truth.*^ But these things are not easily conceived h Love is the fire of life, and life itself is really from it, n. 4906, 5071, 6032, 6314. c Loving the Lord and the neighbor is living according to the Lord's commandments, n. 10143, 10153, 10310, 10578, 10648. 12 HEAVEN AND HELL by man, who does not know what love is, what good is, and what the neighbor is/^ 1 6. I have several times spoken with angels on this sub- ject, and they said they wondered that men of the Church do not know that to love the Lord and the neighbor is to love good and truth, and, from willing, to do them ; when yet they might know that one testifies love by willing and doing what another wills, and is by this means loved in turn and conjoined with the one he loves — not by loving him without doing his will, which in itself is not loving. They said also that men might know that good proceeding from the Lord is a likeness of Him, since He is in it ; and that they become likenesses of Him and are conjoined to Him who make good and truth to be of their life, by will- ing and doing them. To will is also to love to do. That it is so, the Lord also teaches in the Word, saying. He who hath My precepts and doeth them, he it is that loveth Ale, and I will love him and will make My abode with him (John xiv. 21, 23). And again: If ye do My command- ments, ye shall abide in My love (John xv. 10, 12). 1 7. That the Divine proceeding from the Lord, which affects angels and makes heaven, is love, all experience in heaven attests. For all who are there are forms of love and charity, and are seen in ineffable beauty, with love shining forth from their face, their speech, and every par- ticular of their life.^ Moreover from every angel and every spirit, spiritual spheres of Hfe go forth and encompass them, d Loving the neighbor is not loving the person, but that which is in him, from which he is what he is, thus his truth and good, n. 5025, 10336. Those who love the person, and not that which is in him, from which he is what he is, love evil and good alike, n. 3820. Charity is willing truths and being affected with truths for the sake of truths, n. 3876, 3877. Charity toward the neighbor is doing what is good, just, and right in every work and in every function, n. 8120-22. ery one his brother, saying, Know ye Jeho- vah. They shall know Me, from the least of them e%)en to the greatest of them (xxxi. 33, 34). And they are called in Isaiah, "Taught of Jehovah " (liv. 13). That those who are taught of Jehovah are they who are taught of the Lord, He Himself teaches in John (vi. 45, 46). 26. It was said that these angels have wisdom and glory / Celestial angels immensely surpass in wisdom spiritual angels, n. 2718, 9995. The nature of the distinction between celestial angels and spiritual angels, n. 2088, 2669, 2708, 2715, 3235,3240, 4788, 7068, 8521, 9277, 10295. g Celestial angels do not reason about the truths of faith, because they perceive them in themselves; but spiritual angels reason about them, whether it be so or not so, n. 202, 337, 597, '607, 784, 1 121, 1384, 1898, 1919, 3246, 4448, 7680, 7877, 8780, 9277, 10786. i8 HEAVEN AND HELL above others, because they have received and do receive Divine truths at once in their life ; for as soon as they hear them they will and do them, and do not lay them up in the memory and afterward think whether they be true. Such angels know at once by influx from the Lord whether the truth they hear be truth ; for the Lord flows in immediately into man's willing, and mediately through his willing into his thinking. Or, what is the same, the Lord flows in im- mediately into good, and mediately through good into truth ; A inasmuch as that is said to be good which is of will and so of deed, but that is said to be true which is of mem- ory and so of thought. Further, all truth is turned into good and implanted in love, when it first enters into the will ; but as long as truth is in memory and so in thought, it does not become good, nor does it live, nor is it appro- priated to man ; because man is man from will and its un- derstanding, and not from understanding separate from will.' 27. Since there is such a distinction between angels of the celestial kingdom and angels of the spiritual kingdom, h The Lord's influx is into good, and through good into truth, and not the reverse; thus into the will and through this into the under- standing, and not the reverse, n. 5482, 5649, 6027, 8685, 8701, 10153. i The will of man is the very esse of his life and the receptacle of the good of love, and his understanding is the existere of his life therefrom and the receptacle of the truth and good of faith, n. 3619, yx>2, 9282. Thus the life of the will is the principal life of man, and the life of the understanding proceeds therefrom, n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, loiio. Those things become of the life and are appro- priated to man which are received by the will, n. 3 161, 9386, 9393. Man is man from the will and thence from the understanding, n. 891 1, 9069,9071, 10076, 10109, loiio. Every one also is loved by others if he wills well and understands well, but is rejected and despised if he understands well and does not will well, n. 89 11, 10076. Man also after death remains such as his will was, and his understanding there- from; and then the things which are of the understanding and not at the same time of the will vanish, because they are not in the man, n. 9069, 9071, 9282, 9386, 10153. THERE ARE THREE HEAVENS 19 they are for that reason not in the same place and do not associate together. They have communication only through intermediate angelic societies, which are called celestial spiritual. Through these the celestial kingdom flows into the spiritual ;'«' from which it comes to pass that, though heaven is divided into two kingdoms, it still makes one. The Lord always provides such intermediate angels, through whom there is communication and conjunction. 28. Much will be said hereafter about these two king- doms, and so particulars are here omitted. THERE ARE THREE HEAVENS. 29. There are three heavens, and these wholly distinct from one another, the inmost or third, the middle or sec- ond, and the lowest or first. They follow in order and stand in relation to one another as the highest part of man, or the head, his middle part, or the body, and the lowest, or the feet ; and as the upper, the middle, and the lowest stories of a house. Li such order also is the Divine which proceeds and descends from the Lord. Hence, from the necessity of order, heaven is threefold. 30. The interiors of man, which are of his mind and disposition, are also in like order. He has an inmost, a middle, and an outmost part ; for into man, in his creation, all things of Divine order are brought together, so that he is made Divine order in form, and thus heaven in least image." For this reason also man has communication with the heavens as to his interiors, and comes among angels * Between the two kingdoms there is communication and conjunc- tion by means of angelic societies which are called celestial spiritual, n. 4047, 6435, 8796, 8802. The influx of the Lord through the celestial kingdom into the spiritual, n. 3969, 6366. « All things of the Divine order are brought together into man, and 20 HEAVEN AND HELL THERE ARE THREE HEAVENS 21 after death ; among thoge of the inmost, middle, or lowest heaven, according to his reception of Divine good and truth from the Lord during his life in the world. 31. The Divine which flows in from the Lord and is received in the third or inmost heaven, is called celestial ; and hence, the angels there are called celestial angels. The Divine which flows in from the Lord and is received in the second or middle heaven, is called spiritual ; and hence the angels there are called spiritual angels. But the Divine which flows in from the Lord and is received in the lowest or first heaven, is called natural. As, however, the natural of that heaven is not like the natural of the world, but has in itself what is spiritual and celestial, that heaven is called spiritual and celestial natural, and hence the angels there are called spiritual and celestial natural.* They are called spiritual natural who receive influx from the middle or second heaven, which is the spiritual heaven ; and they are called celestial natural who receive influx from the third or inmost heaven, which is the celestial heaven. The spir- itual natural angels are distinct from the celestial natural, but yet they constitute one heaven, because they are in one degree. man is from creation Divine order in form, n. 3628, 4219, 4222, 4223, 4523, 4524, 51 14, 6013, 6057, 6605, 6626, 9706, 10156, 10472. In man the internal man was formed to the image of heaven, and the external to the image of the world, and therefore man was called by the ancients a microcosm, n. 3628, 4523, 6013, 6057, 9279, 9706, 10156, 10472. Thus man from creation is as to his interiors a heaven in least form after the image of the greatest, and such also is the man who has been created anew, or regenerated, by the Lord, n. 91 1, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279. 9632. b There are three heavens, inmost, middle, and lowest; or third, second, and first, n. 684, 9594, 10270. Goods there also follow in triple order, n. 4938, 4939, 9992, 10005, looi?- The good of the in- most or third heaven is called celestial, the good of the middle or second, spiritual, and the good of the lowest or first, spiritual natural, n. 4279, 4286, 4938, 4939, 9992, 10005, 100 1 7, 10068. 32. In each heaven there is an internal and an external. They who are in the internal are there called internal angels, but they who are in the external are called exter- nal angels. The internal and the external in the heavens, or in each heaven, are as what is of the will and what is of its understanding in man, the internal as what is of the will and the external as what is of its understanding. Everything of the will has what is its own in the under- standing. One is not given without the other. What is of the will is, by comparison, as flame, and what is of its understanding as the flame's hght. 2^2,' It should be clearly understood that the interiors of the angels are what cause them to be in one heaven or another ; for the more open their interiors are to the Lord, in the more interior heaven they are. There are three de- grees of the interiors with every one, as well angel as spirit, and also with man. They with whom the third degree is opened are in the inmost heaven. They with whom the second degree is opened, or only the first, are in the mid- dle heaven, or only the lowest. The interiors are opened by reception of Divine good and Divine truth. They who are aff"ected with Divine truths and admit them directly into life, thus into their will and from this into act, are in the inmost or third heaven, and m a position according to reception of good from afi'ection for truth. They however who do not admit these truths directly into their will, but into their memory and thence into their understanding, and from this will and do them, are in the middle or second heaven'; while those who live morally and believe in the Divine, but do not care so very much to be instructed, are in the lowest or first heaven.^ From this it may be evident that the states of the interiors make heaven, and that c There are as many degrees of life in man as there are heavens, and they are opened after death according to his life, n. 3747, 9594. Heaven is in man, n. 3884. Hence he who has received heaven in himself in the world, comes into heaven after death, n. 107 1 7. 2Z HEAVEN AND HELL heaven is within every one and not without him ; as the Lord teaches when He says^ The kingdom of God cometh not with obseruation, neither shall they say, Lo here, or, Lo there ; for behold the kingdom of God ye have in you (Luke xvii. 20, 21). 34. All perfection also increases toward interiors and decreases toward exteriors, since interiors are nearer to the Divine and in themselves purer, but exteriors more remote from the Divine and in themselves grosser^ Angelic per- fection consists in intelligence, wisdom, love, and all that is good, and in happiness therefrom ; but not in happiness apart from these, for such happiness is external and not internal. Since the interiors with angels of the inmost heaven are opened in the third degree, their perfection immensely surpasses the perfection of angels in the middle heaven, whose interiors are opened in the second degree. So likewise the perfection of angels of the middle heaven exceeds that of angels of the lowest heaven. 35. Because of this distinction, an angel of one heaven cannot enter among angels of another heaven, that is, no one can ascend from a lower heaven, and no one can de- scend from a higher heaven. Whoever ascends from a lower heaven is seized with anxiety even to pain, and can- not see those to whom he comes, still less talk with them. And whoever descends from a higher heaven is deprived of his wisdom, falters in his speech, and is in despair. Some from the lowest heaven who had not yet been in- structed that heaven consists in the angel's interiors, and believed that they should come into higher heavenly hap- piness if only they came into the higher angels* heaven, d The interiors are more perfect because nearer to the Divine, n. 3405» 5146, 5147- In the internal there are thousands and thousands of things which appear in the external as one general thing, n. 5707. As far as man is raised from externals toward interiors, so far he comes into light and thus into intelligence, and the rising is as out of a cloud into clearness, n. 4598, 6183, 6313. THERE ARE THREE HEAVENS 23 were permitted to enter among them. But then they saw no one, however much they searched, though there was a great multitude ; for the interiors of the strangers were not opened in the same degree as the interiors of the angels there, and so neither was their sight. Presently they were seized with such anguish of heart that they scarcely knew whether they were in life or not. Therefore they betook themselves in all haste to the heaven from which they came, rejoicing to come again among their like, and promising that they would no longer desire things above those that accord with their life. I have also seen some let down from a higher heaven and deprived of their wisdom until they did not know what their own heaven was. It is not so when, as is often done, the Lord takes angels up out of a lower heaven into a higher, that they may see the glory of it ; for then they are first prepared and are accompanied t)y intermediate angels, through whom they have commu- nication with those they come among. From these things n is plain that the three heavens are most distinct from one ^mother. 36. They, however, who are in the same heaven may be in fellowship with any who are there ; but the enjoyments of fellowship are according to the affinities of good in which they are, of which more will be said in the following chapters. 37. And yet, though the heavens are so distinct that the angels of one heaven cannot hold intercourse with the angels of another, still the Lord conjoins all the heavens by influx, immediate and mediate — immediate from Him- self into all the heavens, and mediate from one heaven into another ; ' and thus He causes the three heavens to be one, * Influx from the Lord is immediate from Him and also mediate through one heaven into another, and with man in like manner into his interiors, n. 6063, 6307, 6472, 9682, 9683. Immediate influx of the Divine from the Lord, n. 6058, 6474-78, 8717, 8728. Mediate influx through the spiritual world into the natural world, n. 4067, 6982, 6985, 6996. jft^MMatflM^llIMM- -^-— —--aieMiJMiig 24 HEAVEN AND HELL and all things to be in connection from the First to the last, so that there is nothing that is not connected. What is not connected through intermediates with the First, does not subsist, but is dissipated and becomes nothing./ ^8. He who does not know how it is with Divine order as to degrees, cannot apprehend how the heavens are dis- tinct, nor even what is meant by the internal and the ex- ternal man. Most men in the world have no other idea of what is interior and what is exterior, or of what is higher and what is lower, than as of what is continuous, or cohe- rent by continuity, from purer to grosser. And yet what is interior and what is exterior are not continuous, but discrete. There are degrees of two kinds, degrees that are continuous and degrees that are not continuous. Continu- ous degrees are as the degrees of the waning of light from flame to its obscurity, or as the degrees of the fading of sight from what is in light to what is in shade, or as the degrees of purity of the atmosphere from its highest to its lowest level. These degrees are determined by the dis- tance ; whereas degrees not continuous but discrete, are distinguished as what is prior and what is posterior, as cause and effect, and as what produces and what is pro- duced. He who explores will see that in all things what- soever in the whole world, there are such degrees of pro- duction and composition — namely, that from one is pro- duced another, and from that a third, and so on. He who does not gain a perception of these degrees, can in no way learn the distinctions of the heavens, and of man's interior and exterior faculties ; nor the distinction between the spiritual and the natural world, and that between the spirit of man and his body. Hence he cannot understand the nature and source of correspondences and representations, / All things exist from things prior to themselves, thus from the First, and in like manner subsist, because subsistence is perpetual ex- istence, and therefore there is nothing unconnected, n. 3626-28, 3648, 4523. 4524, 6040, 6056. THERE ARE THREE HEAVENS 2S nor that of influx. Sensual men do not apprehend these distinctions, for they regard increase and decrease even according to these degrees as continuous ; and so they cannot conceive of the spiritual as any other than a purer natural. Wherefore also they stand outside, and afar from intelligence.^ 39. In conclusion may be stated a hidden fact about the angels of the three heavens, which has not hitherto come into any one's mind, for want of understanding of degrees, namely, that with every angel, and also with every man, there is an inmost or supreme degree, or an inmost and supreme something, into which the Lord's Divine first or proximately flows, and from which it disposes the other interiors that follow in him according to the degrees of order. This inmost or supreme degree may be called the Lord's entrance to the angel and to the man, and His veriest dwelling-place with them. By means of this inmost or supreme degree man is man, and is distinguished from brute animals, which have it not. Hence it is that man, otherwise than animals, can be elevated as to all his inte- riors, which are of his mind and disposition, by the Lord to Himself; can believe in Him, be affected with love to Him, and thus behold Him ; and can receive intelligence and wisdom, and speak from reason. It is from this cause that he lives to eternity. But what is disposed and pro- vided by the Lord in this inmost degree, does not flow manifestly into the perception of any angel, since it is above his thought and transcends his wisdom. 40. These are now the general factii about the three £" Things interior and things exterior are not continuous, but dis- tinct and discrete according to degrees, and each degree has its bounds, n. 3691, 51 14, 51451 8603, 10099. One thing is formed from another, and the things so formed are not continuously purer and grosser, n. 6326, 6465. He who does not perceive the distinction of interior and exterior according to such degrees, cannot apprehend the internal and external man, nor the interior and exterior heavens»,n. 5146, 6465, 10099, 10181. ^ I . ¥ fiiiiiiiTttiaiir*''''*'*^"'*^'^ataB 26 HEAVEN AND HELL heavens, and particulars in regard to each heaven will be given in what follows. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES. 41. The angels of one heaven are not all together in one place, but are distinguished into societies, larger and smaller, according to the differences of the good of love and faith in which they are. Those who are in similar good form one society. Goods in the heavens are in infi- nite variety, and every angel is as his own good.* 42. The angelic societies in the heavens are also distant from one another according as their goods differ generi- cally and specifically. For distances in the spiritual world are from no other origin than from difference of state of the interiors, and thus in the heavens from difference of states of love. They are far apart who differ much, and they but little apart who differ little. Being alike causes them to be near together.* 43. So too with all in one society, there is a similar dis- tinction. Those who are more perfect, that is, who excel a There is infinite variety, and never anything the same with another, n. 7236, 9002. In the heavens also there is infinite variety, n. 684, 690, 3744, 5598, 7236. Varieties in the heavens, which are infinite, are varieties of good, n. 3744, 4005, 7236, 7833, 7836, 9002. These varieties exist through truths, which are manifold, from which is each one's good, n. 3470, 3804, 4149, 6917, 7236. Hence all the so- cieties in the heavens, and all the angels in a society, are distinct from one another, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833. I^Z^' But still all make one through love from the Lord, n 4C7 3986. ^^^' * All the societies of heaven have a constant position according to the differences of their state of life, thus according to the differences of love and faith, n. 1274, 3638, 3639. VV^onderful things in the other life, or in the spiritual world, respecting distance, situation, place, space, and time, n. 1273-77. THE HEAVENS CONSIST OF SOCIETIES 27 in good and so in love, wisdom, and intelligence, are in the middle ; those who excel less are round about, at a distance according as their perfection is in less degree. It is as with light diminishing from the middle to the circumfer- ence. They who are in the middle are also in the greatest light, and they who are toward the circumference, in less and less. 44. Like are brought as of themselves to their like ; for with their like they are as with their own and as at home, but with others they are as with strangers and abroad. When with their like they are also in their freedom, and so in all the enjoyment of life. 45- Hence it is plain that good consociates all in the heavens, and that they are arranged according to its qual- ity. Yet it is not the angels who consociate themselves in this way, but the Lord, from Whom the good is. He leads them, joins them, distinguishes them, and holds them in freedom according as they are in good. Thus He holds every one in the life of his love, faith, intelligence, and wis- dom, and thereby in happiness.*^ 46. All who are in similar good also know one another, just as men in the world do their kinsmen, their near rela- tions, and their friends, though they have never before seen them ; for the reason that in the other life there are no other kinships, relationships, and friendships than such as are spiritual, thus such as are of love and faith.'^ This has sometimes been given me to see, when I was in the spirit, c All freedom is of love and affection, since what man loves, this he does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. Because freedom is of love, it is therefore the life of every one and his delight, n. 2873. Nothing appears as one's own, except what is of freedom, n. 2SS0. The veriest freedom is to be led by the Lord, because one is thus led by the love of good and truth, n. 892, 905, 2872, 2886, 2890-92, 9096, 9586-91. d AH nearness, relationship, connection, and as it were ties of blood, in heaven are from good and according to its agreements and differences, n. 685, 917, 1394, 2739, 3612, 3815, 4121. .A.^iu.^>..i.- .^.,.~^ — '-rfimirininif TW 28 HEAVEN AND HELL 7 2» thus withdrawn from the body, and so in company with angels. Then some of them seemed as if known from childhood, but others as if not known at all. They whom I seemed to have known from childhood, were those who were in a state similar to that of my spirit ; but they who seemed unknown to me, were in dissimilar state. 47. All who form one angelic society have a general likeness in face, with differences in particular. How like- ness in general may comport with variations in particular, can be in a measure comprehended from similar things in the world. It is known that every race bears some com- mon likeness in face and eyes, by which it is known and distinguished from another race ; and still more is one family known from another. But this is the case in much more perfection in the heavens, because there all the inte- rior affections appear and shine forth from the face, since the face is there the external and representative form of those affections. In heaven one cannot have any other face than that of his affections. It has also been shown me how the general likeness is varied in particulars with the individuals of a society. A face like that of an angel was i presented to me, and this was varied according to the variety of affections for good and truth in those who are in one society. Those variations continued a long time, and . I observed that the same face in general still remained as a plane, and that the rest were orly derivations and prop- agations of it. And so through tiis face were shown the affections of the whole society, by which the faces of those in it are varied. For, as was said above, angelic faces are the forms of their interiors, thus of their affections which are of love and faith. 48. From this it also comes to pass that an angel who excels in wisdom sees the quality of another at once from the face. No one in heaven can conceal his interiors by his expression and dissemble, nor in any way lie and de- ceive by craft and hypocrisy. It sometimes happens that THE HEAVENS CONSIST OF SOCIETIES 29 hypocrites insinuate themselves into societies, who have learned to hide their interiors and to compose their exte- riors so as to appear in the form of the good in which those are who belong to the society, and thus to feign themselves angels of light. But these cannot stay there long, for they begin to feel inward anguish, to be tortured, to grow livid in the face, and to seem deprived of life, in consequence of the contrariety of life which flows in and affects them. Whereupon they cast themselves down sud- denly into the hell where are their like, and no more long to ascend. These are they who are meant by the one found among the invited guests, not clothed with a wed- ding garment, who was cast into outer darkness (Matt, xxii. 11-13). 49. All the societies of heaven communicate with one another, 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 own life, and to pass into another not so well suited to them — but all communicate by extension of the sphere which goes forth from every one's life. The sphere of the life is the sphere of the affections of love and faith. This sphere extends itself far and wide into societies around, and the farther and wider as the affections are more interior and per- fect.-f According to that extension the angels have intel- ligence and wisdom. Those who are in the inmost heaven, and in the middle of it, have extension into the whole heaven ; and hence there is communication of all in heaven with every one, and of every one with all./ But this exten- e A spiritual sphere, which is the sphere of life, flows forth from every man, spirit, and angel and encompasses them, n. 4464, 5179, 7454, 8630. It flows forth from the life of their thought and affection, n. 2489, 4464, 6206. These spheres extend themselves far into angelic societies according to the quality and quantity of their good, n. 6598- 6612, 8063, 8794, 8797. / In the heavens there is given a communication* of all goods, since Milimiillllliinftii 30 HEAVEN AND HELL // /? 1 sion will be treated more fully hereafter, when we speak of the heavenly form according to which the angelic societies are arranged, and also of the wisdom and intelligence of arlgas ; since all extension of affections and thoughts goes according to that form. 50. It was said above that in the heavens there are so- cieties, larger and smaller. The larger consist of myriads, the smaller of some thousands, and the least of some hun- dreds of angels. There are also some who dwell apart, as it were house by house, family by family. These, though they live so dispersed, are still arranged in order, like those who are in societies, the wiser in the middle and the more simple in the borders. They are more immediately under the Divine auspices of the Lord, and are the best of the angels. EVERY SOCIETY IS A HEAVEN IN LESS FORM, AND EVERY ANGEL IN LEAST FORM. 51. That every society is a heaven in less form, and every angel in least form, is because the good of love and faith is what makes heaven, and this good is in every so- ciety of heaven, and in every angel of a society. It does not matter that this good everywhere differs and varies, it is still the good of heaven. The difference is only that heaven is of one quality here, and of another there. Therefore it is said, when one is taken up into a society of heaven, that he comes into heaven ; and of those who are there, that they are in heaven, and every one in his own. All in the other life know this, and those who from without or beneath heaven behold from afar where com- panies of angels are, say that heaven is here, and again heavenly love communicates all its own things with another, n 549 550. 1390, 1391, 1399, 10130, 10723. * EVERY SOCIETY IS A HEAVEN IN LESS FORM 31 there. The case may be compared with that of the chiefs, officials, and attendants in a royal palace, or court, who, though dwelling separate in their own apartments, ^t chambers, above and below, are yet in one palace, or one court, every one in his own function of service to the king. From this it is manifest what is meant by the words of the Lord, that in His Father's house are many mansions (John xiv. 2 ) ; and what by the habitations of heaven, and by the heavens of heavens, in the prophets. 52. That every society is a heaven in less form, might also be evident from this, that there each society has a heavenly form similar to that of the whole heaven. In the whole heaven those are in the middle who excel the rest, and round about are those in less degrees of excellence, in order of decrease, even to the borders — as may be seen in the preceding chapter (n. 43). The same may also be evident from this, that the Lord leads all who are in the whole heaven as if they were one angel, and in like manner those who are in each society. Hence an entire angelic so- ciety sometimes appears as a one, in the form of an anirel, as I have been given by the Lord to see. And when the Lord appears in the midst of angels, He does not then appear encompassed by many, but as one, in angelic form. From this it is that the Lord in the Word is called an angel, and that an entire society is so called. Michael, Gabriel, and Raphael are no other than angelic societies, so named from their functions.-* 53. As an entire society is a heaven in less form, so also an angel is a heaven in least form ; since heaven is not without the angel, but within him. For his interiors, that « The Lord in the Word is called an angel, n. 6280, 6831, 8192, 9303. A whole angelic society is called an angel, and Michael and Raphael are angelic societies so called from their functions, n. 8192. The societies of heaven and the angels have not names, but are known apart by the quality of their good, and by an idea of this, n. 1705, 1754- i^^^^tm ^tS^aS^SSBBgsSS^ iiiiniimiriiiii iiiiif iiiiiiiiiriiMi ■ 1 32 HEAVEN Ax\D HELL \ \ are of his mind, are disposed into the form of heaven, and so to the reception of all the,things of heaven without him. These things he receives according to the quaUty of the good that is in him from the Lord. Hence an angel also is a heaven. 54. It can never be said that heaven is without any one, but always within, since every angel receives the heaven that is without him according to the heaven that is within him. From this it is plain how much he is deceived who believes that to come into heaven is only to be taken up among angels, whatever he may be as to his interior life, and thus that heaven is given to every one of immediate mercy ; ^ when yet unless heaven is within one, nothing of the heaven without him flows in and is received. There are many spirits who are in this belief, and who for this reason have been taken up into heaven. But then because their interior life was contrary to that of the angels, they began to be blinded as to matters of understanding until they be- came as fools, and to be tortured as to matters of will until they acted like madmen. In a word, they who live ill and come into heaven, gasp there for breath and are in torture like fish out of water, in the air ; and like animals in ether in the receiver of an air pump, with the air exhausted. Hence it may be evident that heaven is not without a man but within him.<^ 55. Because all receive the heaven without them accord- ing to the quality of the heaven within them, so likewise they receive the Lord, since His Divine makes heaven. Hence, when the Lord presents Himself to view in any ^ Heaven is not granted of immediate mercy, but according to the life ; and everything of life by which man is led by the Lord to heaven, is of mercy, and this is what is meant by mercy, n. 5057, 10659. If heaven were given of immediate mercy, it would be given to all, n. 2401. About some evil spirits cast down from heaven who believed that heaven was given to every one of immediate mercy, n. 4226. c Heaven is in man, n. 3884. EVERY SOCIETY IS A HEAVEN IN LESS FORM 33 society. He is seen there according to the quality of the good in which the society is, thus not the same in one so- ciety as in another. Not that this difference is in the Lord, but in those who see Him from their own good, and thus according to it. They are also affected when they see 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 is seen in a society, He is seen as an angel, but is distinguished from others by the Divine that shines through. 56. Heaven is also where the Lord is acknowledged, be- lieved, and loved. Variety in His worship, from variety of good in one society and another, does not bring harm, but benefit ; for from this is the perfection of heaven. That it is so, cannot easily be explained to the apprehension with- out using the terms of philosophers, and setting forth by them how a perfect one is formed from various parts. Every one exists from various parts, since a one which is not from various parts, is not anything, has no form, and therefore has no (quality. But when a one exists from va- rious parts, and the various parts are in perfect form, in which everything joins itself to another in series, in friendly agreement, then it has a completeness. Heaven also is a one from various parts disposed into a most perfect form ; for the heavenly form is the most perfect^ of all forms. That such is the source of all perfection is manifest from all the beauty, charm, and delight that affect both the senses and the mind ; for they exist and flow from no other source than from the consent and harmony of many con- cordant and agreeing particulars, either existing together in order or following one another in order, and not from one alone. Hence it is said that there is delight in variety, and it is known that the delight is according to the variety. From these things it may be seen as in a mirror how per- fection exists from variety, even in heaven ; since from the 34 HEAVEN AND HELL things that exist in the natural world, those in the spiritual world may be seen as in a mirror.'^ 5 7. The like may be said of the church as of heaven, for the church is the Lord's heaven on earth. There are also many churches, each of which is called the church, and indeed is the church so far as the good of love and faith reigns in it. Here again the Lord makes a one out of various parts, thus one church out of many churches.' The like may be said, too, of the man of the church, in particular, that is said of the church in general, namely, that the church is within man, and not without him ; and that every man is a church, in whom the Lord is present in the good of love and faith./ The like also may be said of a man in whom the church is, as of an angel in whom heaven is, that he is a church in least form, as an angel is a heaven in least form ; and further, that a man in whom the church is, equally as an angel, is a heaven. For man was created to come into heaven and to become an angel ; and therefore he w^ho has good from the Lord, is a man-angel..^ It may be well to state what man has in common with the angels, and what he has more than the angels. Man has in common with angels, that his interiors like theirs are formed according to the image of heaven, and also that d Every one \^iinwff\ is from the harmon)- and consent of many parts. Hence the whole heaven is one, n. 457. And otherwise it has no quality, n. 457. And this because all there regard one end, which is the Lord, n. 9828. e If good were the characteristic and essential of the church, and not truth without good, the church would be one, n. 1285, 1316, 29S2, 3267, 3445, 3451, 3452. All churches also make one church before the Lord, from good, n. 7396, 9276. / The church is in man, and not without him, and the church in general is from men in whom the church is, n. 3884, [6637]. g The man who is a church is a heaven in least form after the im- age of the greatest, because his interiors which are of his mind are disposed after the form of heaven, and hence for reception of all things of heaven, n. 911, 1900, 1928, 3624-31, 3634, 3^84, 4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632. EVERY SOCIETY IS A HEAVEN IN LESS FORM 35 he becomes an image of heaven as far as he is in the good of love and faith. Man has in addition, that his exteriors are formed according to the image of the world ; and that, •so far as he is in good, the world with him is subordinated to heaven and serves heaven,^ and the Lord is then present with him in both, as in His heaven ; for He is in His Divine order everywhere, inasmuch as God is order.' 58. Lastly it is to be observed that he who has heaven in himself, has it not only in his greatest, or general things, but also in his least, or particular things ; and that the least repeat in form the greatest. This comes from the fact that every one is his own love, and is such as is his reigning love. What reigns flows into particulars and disposes them, and everywhere induces its own likeness.* In the heavens love to the Lord is what reigns, because the Lord is loved there above all things. Hence the Lord there is all in all, flows into all and each, disposes them, induces upon them His own likeness, and causes heaven to be where He is. And hence an angel is a heaven in least form, a society in greater form, and all the societies taken together in greatest form. That the Divine of the Lord makes heaven and is all in all, may be seen above (n. 7-12). A Man has an internal and an external ; his internal is formed from creation after the image of heaven, and his external after the image of the world; and therefore man was called by the ancients a microcosm, n. 3628, 4523, 4524, 6013, 6057, 9279, 9706, 10156, 1047^. Therefore man was so created that the world with him might serve heaven, which also takes place with the good ; but it is the reverse with the evil, with whom heaven serves the world, n. 9278, 9283. «■ The Lord is order, since the Divine good and truth which proceed from the Lord make order, n. 1728, 1919, 201 1., 2258, 51 10, 5703, 8988, 10336, 10619. Divine truths are laws of order, n. 2447, 7995- As far as man lives according to order, thus as far as he lives in good accord- ing to Divine truths, so far he is a man, and the church and heaven are m him, n. 4839, 6605, 8513. k The reigning or ruling love with every one is in all and each of the things of his life, thus in all and each of the things of his thought and will, n. 6159, 7648, 8067, 8853. Man is such as is the reigning MBatMiriiiliil^^'^'~^^^^^^ 36 HEAVEN AND HELL THE ENTIRE HEAVEN AS ONE WHOLE REPRESENTS ONE MAN. 59. That heaven as one whole represents {ref€rai\ one man, is an arcanum not yet known in the world, but very well known in the heavens. To know this fact, specifically and particularly, is the chief thing in the intelligence of the angels in heaven ; and upon it depend many things which without it as their common principle, would not enter dis- tinctly and clearly into the ideas of their mind. Knowing that all the heavens with their societies represent one man, they therefore call heaven the Greatest and the Divine Man-* — Divine from this, that the Divine of the Lord makes heaven (see above n. 7-12). 60. That heavenly and spiritual things are arranged and conjoined into the form and image of a man, those cannot perceive who have no just idea of spiritual and heavenly things. They thmk that earthly and material things, which compose man's outmost nature, make the man, and that without these man is not man. But let them know that man is man, not from these earthly things, but from this, that he can understand what is true and will what is good. Such understanding and wilUng are spiritual and heavenly things, which make the man. It is well known that every one's quality as a man depends on the quality of his under- standing and will; and it may also be known that his earthly body is formed for serving the understanding and will in the world, and for performing uses conformably to them in the ultimate sphere of nature. Accordingly, the quality of his life, n. 987, 1040, 1568, 3570, 6571, 6935, 6938. 8853-58, 10076, 10109, loiio, 10284. Love and faith, when they reign, are in all the particulars of the hfe of man, although he does not know it, n. 8856, 8864, 8865. a Heaven in the whole complex appears in form as man, and heaven is hence called the Greatest Man, a 2996, 2998, 3624-49, 374»-45» 4625. THE ENTIRE HEAVEN REPRESENTS ONE MAN 3/ body does nothing of itself, but is made to act in entire subservience to the bidding of the understanding and will, so far that whatever man thinks, he speaks with his tongue and lips, and whatever he wills, he does with his body and limbs, so that it is the understanding and the will that do, and the body does nothing of itself From this it is man- ifest that the things of the understanding and will make the man, and that these are in like [human] form, because they act into the minutest particulars of the body, as what is internal into what is external ; and so from them man is called an internal and spiritual man. Heaven is such a man in the greatest and most perfect form. 6i. Such is the idea of angels about man, and so they do not attend at all to the things that man does with the body, but to the will from which the body does them. This they call the man himself, and the understanding so far as this acts as one with the will.* 62. The angels do not, indeed, see heaven as a whole in the form of man, since the whole heaven does not fall into the view of any angel ; but at times they see distant socie- ties, consisting of many thousands of angels, as a one in such a form ; and from a society, as a part, they conclude as to the whole, which is heaven. For in the most perfect form wholes are as the parts, and parts as the wholes, the distinction being only as between similar things greater and less. Hence they say that the whole heayen is of such form in the sight of the Lord, because the Divine sees all things from the inmost and supreme. 63. Such being the form of heaven, it is also ruled by the Lord as one man is ruled, and thus as a one. For it b The will of man is the very esse of his life, and the understanding is the existere of his life therefrom, n. 3619, 5002, 9282. The life of the will is the principal life of man, and the hfe of the understanding proceeds therefrom, n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10 109, loi 10. Man is man from will and understanding therefrom, n. 891 1, 9069, 9071, 10076, 10109, lOIlO. 38 HEAVEN AND HELL is known that though man consists of innumerable and various particulars, both in the whole and in each part — in the whole, of members, organs, and viscera ; in each part, of series of fibres, nerves, and blood-vessels — thus of members within members, and of parts within parts, still the man when he acts, acts as one. Such also is heaven under the auspices and leading of the Lord. 64. That so many various particulars in man act as one, is because there is nothing whatever in him that does not do something for the common welfare, and perform some use. The whole performs use to its parts, and the parts perform use to the whole, forasmuch as the whole is com- posed of the parts, and the parts constitute the whole ; and so they have a care for one another, they mutually regard one another, and they are conjoined in such form that all and each have reference to the whole and its good ; thus it is that they act as one. Similar are the consociations in the heavens. Those who are there are conjoined accord- ing to uses, in like form. On this account those who do not perform use to the whole, are cast out of heaven, being heterogeneous. To perform use is to desire the welfare of others for the sake of the common good ; and not to per- form use is to desire the welfare of others not for the sake of the common good, but for the sake of self. The latter are they who love themselves above all things, but the for- mer are they who love the Lord above all things. Thus it is that they who are in heaven act as one, and this not from themselves, but from the Lord, since they look to Him as the Only One, from whom are all things, and to His kingdom as the common weal to be cared for. This is meant by the words of the Lord, Seek ye first the kingdom of God and His justice ^ and all things shall be added unto you (Matt. vi. n). To seek His justice is to seek His good. They who in the world love their country's good 053» 3636, 3643, 4060. The Lord is seen as the Sun by those who are in His celestial kingdom, where love to Him reigns, and as the 74 HEAVEN AND HELL is that the good of love corresponds to fire, and hence fire in the spiritual sense is love ; and the good of faith corre- sponds to light, and light also in the spiritual sense is faith.<^ That the Lord appears before the eyes is because the interiors, which are of the mind, see through the eyes, from the good of love through the right eye, and from the good of faith through the left eye;<^ for all things at the right with an angel, and also with man, correspond to good from which is truth ; and all at the left to truth which is from good.^ The good of faith is in its essence truth from good. 1 19. From this it is that in the Word the Lord as to love is compared to the sun, and as to faith to the moon ; and also that love from the Lord to the Lord is signified by the sun, and faith from the Lord in the Lord is signified by the moon, as in the following passages : The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isa. xxx. 26). And when I shall extinguish thee, I will cover the heavens and make the stars thereof dark ; I will cover the sun with Moon by those who are in His spiritual kingdom, where charity to the neighbor and faith reign, n. 1521, 1529-31, 1837, 4696. The Lord is seen as the Sun at a middle altitude before the right eye, and as the Moon before the left eye, n. 1053, 1521, 1529-31, 3636, 3643, 4321, 5097, 7078, 7083, 7173, 7270, 8812, 10809. The Lord has been seen as the Sun and as the Moon, n. 1531, 7173. The Lord's Divine Itself is far above His Divine in heaven, n. 7270, 8760. b Fire in the Word signifies love in either sense, n. 934, 4906, 5215. Holy or heavenly tire signifies the Divine Love, 934, 6314, 6S32; in- fernal fire the love of self and the world and every lust of those loves, n. i86i, 5071, 6314, 6832, 7575, 10747. Love is the fire of life, and life itself is really from it, n. 4090, 5071, 6032, 6314. Light signifies the truth of faith, n. 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684. <: The sight of the left eye corresponds to the truths of faith, and the sight of the right eye to their goods, n. 4410, 6923. d The things on man's right relate to good from which is truth, and those on kis left to truth from good, n. 9495, 9604. THE SUN IN HEAVEN 75 a cloud, and the moon shall not make her light to shine. All the luminaries of light of heaven will I make dark over thee, and set darkness upon thy land (Eztk. xxxii. 7, 8). / will darken the sun in his going forth and the moon shall not cause her light to shine (Isa. xiii. 10). The sun and the moon shall be dark, and the stars shall withdraw their shilling. . . . The sun shall be turned into darkness and the moon into blood (Joel ii. 10, 31 ; iii. 15). The sun be- came black as sackcloth of hair, and the moon became as blood, and the stars of heaven fell unto the earth ( Rev. vi. 12, 13). hn mediately after the tribulation of those davs the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matt. xxiv. 29). So also in other passages. By the sun is here signified love, and by the moon faith, and by stars knowledges of good and truth.^ They are said to be darkened, to lose their light, and to fall from heaven when they are no more. That the Lord is seen as the Sun in heaven is evident also from His appearance when transfigured before Peter, James, and John, that His face shone as the sun (Matt. xvii. 2). The Lord was seen in this manner by those disciples when they were withdrawn from the body and were in the light of heaven. It was for this reason that the Ancients, with whom was a representative church, turned the face to the sun in the east when they were in Divine worship ; and it is on this account that an eastern aspect was given to temples. 120. How great is the Divine Love and of what quality may appear from comparison with the sun of the world, as most ardent and, if you will believe it, much more ardent than that sun. For this reason the Lord as the Sun does not flow immediately into the heavens, but the ardor of His love is tempered on the way by degrees. The tem- perings appear as radiant belts around the Sun ; and fur- thermore the angels are veiled with a thin accommodating e Stars and constellations in the Word signify knowledges of good and truth, n. 2495, 2849, 4697. 76 HEAVEN AND HELL cloud, lest they should be harmed by the inflowing love./ For this reason the heavens are more or less near accord- ing to their reception. The higher heavens, because they are in the good of love, are nearest to the Lord as the Sun ; and the lower heavens, because they are in the good of faith, are more remote from Him. But they who are in no good, as those who are in hell, are most remote, and vary- ing in remoteness according as they are in opposition to good.^ 121. When however the Lord is seen in the midst of heaven, which is often the case, He is not seen encom- passed with the Sun, but in the form of an angel, yet dis- tinguished from angels by the Divine beaming through the face ; for He is not there in person, since in person the Lord is constantly encompassed with the Sun, but is in presence by His look. For in heaven it is a common thing for persons to be seen as present where their look is fixed, or terminated, although this be very far from the place where they really are. This presence is called the pres- ence of internal sight, of which we shall speak again. I have also seen the Lord out of the Sun, in the form of an angel, a little below the Sun in its altitude ; and again near / Of what nature and how great is the Lord's Divine Love, illus- trated by comparison with the fire of the sun of the world, n. 6834, 6849, 8644. The Lord's Divine Love is love toward the whole human race to save it, n. 1820, 1865, 2253, 6872. The love first going forth from the fire of the Lord's love does not enter heaven, but is seen as radiant belts about the Sun, n. 7270. The angels are also veiled with a corresponding thin cloud, lest they be harmed by the inflowing of the burning love, n. 6849. g The Lord's presence with the angels is according to their recep- tion of the good of love and faith from Him, n. 904, 4198, 4320, 6280, 6832, 7042, 8819, 9680, 9682, 9683, 10106, io8ri. The Lord appears to each one according to his quality, n. 1861, 3235, 4198, 4206. The hells are removed from the heavens because they cannot bear the pres- ence of the Divine Love from the Lord, n. 4299, 7519, 7738, 7989, 8137, 8265, 9327. For this reason the hells are far removed from the heavens, and this is the great gulf, n. 9346, 10 187. THE SUN m HEAVEN 17 by, in like form, with beaming face. Once too He was seen in the midst of angels, as a flame-like radiance. 122. The sun of the world appears to the angels as something dark opposite to t he Sun of heaven , and the moon as something obscure opposite to the Moon of heaven, and this constantly. The reason is that the world's fieriness corresponds to the love of self, and the light there- from corresponds to what is false from that love ; and the love of self is directly opposed to the Divine Love, and what is false from that love is directly opposed to the Di- vine Truth ; and what is opposed to the Divine Love and the Divine Truth is darkness to the angels. This is why to adore the sun of this world and the moon and to bow down to them, signifies in the Word to love self and the falses which are from self-love, and those who worship them were to be cut ofl" (Deut. iv. 19 ; xviii. 3, 4, 5 ; Jer. viii. i, 2 ; Ezek. viii. 15, 16, 18 ; Apoc. xvi. 8 ; Matt. xiii. 6).* 123. Since the Lord is seen in heaven as the Sun, from the Divine Love which is in Him and from Him, all in the heavens turn constantly to Him, those in the celestial heaven as to the Sun, and those in the spiritual heaven as to the Moon. But those who are in hell turn to the dark- ness and obscurity which are in the opposite direction, thus backward from the Lord ; for the reason that all who are in the hells are in the love of self and the world, thus op- posed to the Lord. Those who turn to the darkness w^hich is in the place of the sun of the world, are in the hells be- hind and are called genii ; but those who turn to the obscu- rity which is in the place of the moon, are in the hells more in front and are called spirits. This is why those in h The sun of the world is not seen by the angels, but in its place something dark, behind, opposite to the Sun of heaven or the Lord, n. 7078, 9755. Sun in the opposite sense signifies the love of self, n. 2441 ; and in this sense by adoring the sun is signified to adore what is contrary to heavenly love or to the Lord, n. 2441, 10584. The Sun of heaven is thick darkness to those who are in the hells, n. 2441. 78 HEAVEN AND HELL the hells are said to be in darkness, and those in the heavens in light. Darkness signifies falsity from evil, and light truth from good. That they turn in this way is be- cause all in the other life look to what reigns in their inte- riors, thus to their loves, and interiors make the face of an angel and a spirit ; and in the spiritual world there are not fixed quarters, as in the natural world, but the face is what determines them. Man too as to his spirit turns in like man- ner, backward from the Lord if in the love of self and the world, and toward Him if in love to Him and the neighbor. But man does not know this, because he is in the natural world, where quarters are fixed according to the rising and setting of the sun. This, however, since it cannot be easily comprehended by man, will be illustrated hereafter, when we treat of Quarters, Space, and Time in heaven. 124. Because the Lord is the Sun of heaven and all things that are from Him look to Him, the Lord is also the common centre, from which is all direction and determina- tion.« And so also all things beneath are in His Presence and under His auspices, both in the heavens and on the earths. 125. Now then maybe seen in clearer light what was said and shown in previous chapters about the Lord, that He is the God of heaven (n. 2-6) ; that His Divine makes heaven (n. 7-12) ; that the Lord's Divine in heaven is love to Him and charity toward the neighbor (n. 13-19) ; that there is a correspondence of all things of the world with heaven, and through heaven with the Lord (n. 87-115) ; as also that the sun and moon of the world are corre- spondences (n. 105). i The Lord is the common centre to which all things of heaven turn, n. 3633. LIGHT AND HEAT IN HEAVEN 79 LIGHT AND HEAT IN HEAVEN. 126. That there is light in heaven those cannot appre- hend who think only from nature ; when yet in the heavens there is light so great that it exceeds by many degrees the noonday light of the world. This light I have often seen, even at evening and in the night. At first I wondered when I heard angels say that the light of the world is scarcely more than shade in comparison with the light of heaven ; but now that I have seen, I can bear witness that it is so. The brightness and splendor of the light of heaven are such as cannot be described. All that I have seen in the heavens has been seen in that light, and thus more clearly and distinctly than things in this world. 127. The light of heaven is not natural, as the light of the world, but it is spiritual, since it is from the Lord as the Sun, and this Sun is the Divine Love, as has been shown in the foregoing chapter. What proceeds from the Lord as the Sun is called in the heavens Divine truth, but in its essence is Divine good united to Divine truth. From this the angels have light and heat, from Divine truth light, and from Divine good heat. Hence it may be evident that the light of heaven, because from such a source, is spiritual and not natural, and likewise the heat.'* 128. That Divine truth is light to angels, is because angels are spiritual, and not natural. Spiritual beings see from their Sun, and natural from theirs. Divine truth is that from which angels have understanding, and their un- derstanding is their inner sight, which flows into and pro- duces their outer sight. Hence what is seen in heaven « All light in heaven is from the Lord as the Sun, n. 1053, 152 1, 3»95» 334i» 3636, 3643* 4415. 9548, 9684, 10809. The Divine truth proceeding from the Lord appears in heaven as light, and furnishes all the light of heaven, 3195, 3223, 5400, 8644, 9399, 9548, 9684. 8o HEAVEN AND HELL from the Lord as the Sun, is seen in light. * Since this is the source of light in heaven, the light is varied according to the reception of Divine truth from the Lord ; or — which is the same thing — according to the intelligence and wis- dom in which the angels are. And so the light is different in the celestial kingdom from what it is in the spiritual kingdom, and different in each society. The light in the celestial kingdom appears flamy, because the angels there receive light from the Lord as the Sun; but the light in the spiritual kingdom is white, because the angels there re- ceive light from the Lord as the Moon (see above, n. ii8). So too the light differs in different societies, and again in each society, those being in greater light who are in the middle, and those in less who are in the circumference (see n. 43). In a word, angels have light in the same de- gree in which they are recipients of the Divine truth, thai is, in intelligence and wisdom from the Lord.^ Hence the angels of heaven are called angels of light. 129. Because the Lord in the heavens is Divine truth and the Divine truth there is light, the Lord in the Word is called Light, and so is all truth from Him, as in the follow- ing passages. Jesus said, I a?ft the Light of the world; he that folloiveth Me shall not walk in darkness, but shall have the light of life (John viii. 12). As long as I am in the world, J am the light of the world (John ix. 5). Jesus said unto them. Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you. , . . While ye have light, believe in the light, that ye may bo the children of light (John xii. 35, 36). I am come a light b The light of heaven illumines both the sight and the understand- ing of angels and spirits, n. 2776, 3138. c The light in heaven is according to the angels' intelligence and wisdom, n. 1524, 1529, 1530, 3339. The differences of light in the heavens are as many as are the angelic societies, since there are endless varieties in the heavens as to good and truth, and so as to wisdom and intelligence, 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, 7833, 7836. LIGHT AND HEAT IN HEAVEN 81 into the world, that whosoever believeth in Me should not abide in darkness (John xii. 46). Light is come into the world, and men loved darkness rather than light (John iii. 19). John says of the Lord, This is the true light, which lighteth every man (John i. 9 ; see also ver. 4). The people which sat in darkness saw great light, and to them which sat in the region and shadow of death light is sprung up (Matt. iv. 16). L will give Thee for a covenant of the peo- ple, for a light of the Gentiles (Isa. xlii. 6). I have estab- lished Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth (Isa. xlix. 6). And the nations of them which are saved shall walk in His light (Apoc. xxi. 24). O send out Thy light and Thy truth ; let them lead me (Psalm xliii. 3). In these and other passages the Lord is called light from Divine tnith, which is from Him ; and the truth itself is also called light. Since light in the heavens is from the Lord as the Sun, when He was transfigured before Peter, James, and John, His face shone as the sun and His raiment was white as the light (Matt, xvii. 2). And His raiment became shining, exceeding white as snow, so as no fuller on earth can white them (Mark. ix. 3). The Lord's garments had this appearance because they represented Divine truth which is from Him in the heavens. Garments in the Word also signify truths, '^ on which account it is said in David, Jehovah, Thou covercst Thyself with light as with a garment (Psalm civ. 2). 130. That the light in the heavens is spiritual and is Di- vine truth, may be concluded also from this, that man too has spiritual light, and from this light enlightenment, so far as he is in intelligence and wisdom from Divine truth. Man's spiritual light is the light of his understanding, whose ob- jects are truths, which he arranges analytically into orders, d Garments in the Word signify truths, because these clothe good, 1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536. The Lord's gar- ments when He was transfigured, signiiied Divine truth proceeding from His Divine love, 9212, 9216. r 82 HEAVEN AND HELL forms into reasons, and from them draws conclusions in series/ 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 his eyes nor perceive it by thought ; and yet many know the light and distinguish it from natural light, in which are those who think naturally and not spirit- ually. They think naturally who look only into the world and attribute all things to nature, but they think spiritually who look to heaven and attribute all things to the Divine. That the light which enlightens the mind is true light, quite distinct from the light which is called natural light l/umen^, has many times been given me to perceive and also to see. I have been elevated into that light interiorly by degrees, and as I was elevated my understanding became enlight- ened, till at length I perceived what I did not perceive be- fore, and at last such things as I could not even compre- hend by thought from natural light. I was sometimes indignant that these things were not comprehended in nat- ural light, when they were so clearly and plainly perceived in the light of heaven./ Because the understanding has its light, it is said of it, as of the eye, that it sees and is in light when it perceives, and that it is in obscurity and shade when it does not perceive, and so on. ;7>;//] where the Lord is seen as the Sun, is, that all origin [on'go] of life is from Him as the Sun ; and also as far as angels receive heat and light, or love and intelligence from the Lord, so far He is said to arise [exorih] with them. Hence also it is that in the Word the Lord is called the East [Orient^-^ 142. Another difference is that to the angels the east is always before the face, the west behind, the south to the right, and the north to the left. But since this cannot easily be comprehended in the world, for the reason that man turns his face to every quarter, it shall be explained. The whole heaven turns itself to the Lord as to its common centre, and so all the angels turn themselves to Him. On earth also, as is well known, all things have direction to- ward a common centre ; but the direction in heaven differs from that in the world, inasmuch as in heaven they turn the front parts to the common centre, but in the world the lower parts of the body. This direction in the world is what is called centripetal force, and also gravitation. The interiors of angels are really turned to the front, and since they present themselves in the face, therefore the face is what determines the quarters.^ 143. But that in every turning of the face and body the « The Lord is the east in the supreme sense, because He is the Sun of heaven, which is always rising and never setting, loi, 5097, 9668. ^ All in heaven turn to the Lord, 9828, 10130, 10189, 10420. The angels however do not turn themselves to the Lord, but the Lord turns them to Himself, 10189. The presence of angels is not with the Lord, but the presence of the Lord is with angels, 9415. THE FOUR QUARTERS IN HEAVEN 91 angels have still the east before the face, is yet more diffi- cult of comprehension in the world, because of man's hav- mg each quarter before his face according as he turns, and must also be explained. Angels like men turn their faces and bend their bodies in every direction, and yet have always the east before their eyes. But the turnings of angels are not the same as the turnings of men, since they are from another origin. They appear indeed like, but yet are not like. The reigning love is the origin with angels, and from this are all determinations of direction with both angels and spirits ; for, as has just been said, their interiors are actually turned toward their common centre, thus in heaven to the Lord as the Sun. On this account, since their love is continually before their interiors, and the face exists from the interiors, being their outward form, they have always before the face their reigning love. Thus in the heavens it is the Lord as the Sun, because it is from Him they have their love.^ And since the Lord Himself is in His own love in angels, it is the Lord who causes them to look to Him whithersoever they turn. These matters cannot be explained any farther now, but in subsequent chapters, particularly where we treat of representations and appearances, and of time and space in heaven, they will be presented more clearly to the understanding. That angels have the Lord constantly before the face has been given me to know and perceive from much experience ; for, when- ever I have been in company with angels, the Lord's pres- ence has been observed before my face, and, though not seen. He was yet perceived in light. Angels too have often ^ All in the spiritual world constantly turn to their loves, and the quarters there have their beginning and their determination from the face, 10130, 10189, 10420, 10702. The face is formed to correspond- ence with the interiors, 4791-4805, 5695. Hence the interiors shine forth from the face. 3527, 4066, 4796. With angels the face makes one With the mteriors, 4796, 4797, 4799, 5695, 8250. The influx of the mteriors mto the face and its muscles, 3631, 4800. 92 HEAVEN AND HELL declared that it is so. And because the Lord is constantly before the faces of angels, it is said in the world of those who believe in God and love Him, that they have God before their face and their eyes, that they look to Him, and that they see Him. That man speaks in this way is from the spiritual ^^orld, from which are many things in human speech, though man knows not whence they are. 144. That there is such a turning to the Lord is one of the wonderful things in heaven. There may be many to- gether in one place, turning the face and body some one way and some another, and yet all see the Lord before them and have every one the south at his right, the north at his left, and the west behind him. Another wonderful thing is that, although angels look always to the east, yet they have also a look toward the other three quarters ; but the look to these is of their interior sight, which is of thought. And it is yet another wonderful thing, that in heaven it is never permitted any one to stand behind another and look toward the back of his head, for then the influx of good and truth from the Lord would be dis- turbed. 145. Angels see the Lord one way, and the Lord seef> the angels another way. Angels see the Lord through the eyes ; but the Lord sees the angels in the forehead, for the reason that the forehead corresponds to love, and the Lord through love flows into their will, and causes Himself to be seen through the understanding, to which the eyes corre- spond.'^ 146. The quarters in the heavens which form the Lord's celestial kingdom differ from the quarters in the heavens d The forehead corresponds to heavenly love, and therefore that love is signified by forehead in the Word, 9936. The eye corresponds to the understanding, because the understanding is internal sight, 2701, 4410, 4526, 9051, 10569. For this reason to lift up the eyes and be- hold, signifies to understand, to perceive, and to observe, 2789, 2829, 3198, 3202, 4083, 4086, 4339, 5684. THE FOUR QUARTERS IN HEAVEN 93 which form His spiritual kingdom, for the reason that He is seen by the angels in His celestial kingdom as the Sun, but by the angels in His spiritual kingdom as the Moon ; and the east is where the Lord is seen. The distance be- tween the position of the Sun and that of the Moon is thirty degrees, and there is a similar difference in the posi- tion of the quarters. That heaven is distinguished into two kingdoms, called the celestial kingdom and the spirit- ual kingdom, may be seen in its own chapter (n. 20-28) ; and that the Lord is seen in the celestial kingdom as the Sun, and in the spiritual kingdom as the Moon (n. 118). Nevertheless the quarters of heaven do not on this account- become confused, since the spiritual angels cannot ascend to the celestial angels, nor the celestial descend to the spir- itual, as may be seen above (n. 35). 147. From this it is manifest what is the nature of the presence of the Lord in the heavens, that He is everywhere, and with every one in the good and truth which proceed from Him ; consequently that with angels He is in His own, as was said above (n. 12). The perception of the Lord's presence is in their interiors. From these their eyes see, and thus they see Him out of themselves, because there is continuity [of what is within with what is without]. From this it may be evident in what way it is to be under- stood that the Lord is in them and they in the Lord, ac- cording to His own words. Abide in Me and I in you (John XV. 4). He that eateth My flesh and drinketh My blood abide th in Me and I in him (John vi. 56). The Lord's flesh signifies Divine good and His blood Divine truth.* 148. In the heavens all dwell distinct according to quarters. To the east and west dwell those who are in the good of love, to the east those who are in clear perception e The Lord's flesh in the Word signifies His Divine Human, and the Divine good of His love, 3813, 7850, 9127, 10283. And the Lord's blood signifies Divine truth and the holy of faith, 4735, 6978, 7317, 7326, 7846. 7850, 7877, 9127. 9393, 10026, 10033, J0152, 10210. Q4. HEAVEN AND HELL 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 of love, to the south those who are in clear light of wisdom, to the north those who are in obscure light of it. In the same order dwell both the angels of the Lord's spiritual kingdom and those of His celestial kingdom, with difference, however, according to their good of love and their light of truth from good. For, the love in the celes- tial kingdom is love to the Lord, and the light of truth therefrom is wisdom ; but in the spiritual kingdom the love is love toward the neighbor, which is called charity, and the light of truth therefrom is intelligence, which is also called faith (see above, n. 23). There is a difference also as to quarters, these differing in the two kingdoms thirty degrees, as was said just above (n. 146). 149. In like order in reference to one another dwell the angels in each society of heaven, to the east in the society those who are in greater degree of love and charity, to the west those who are in less degree ; to the south those who are in greater light of wisdom and intelligence, and to the north those who are in less. They dwell thus distinct because each society represents heaven and also is a heaven in less form (see above, n. 51-58). In like order they sit in their assemblies. They are brought into this order from the form of heaven, from which every one knows his place. It is also provided by the Lord that in each society there be those of every kind, for the reason that heaven is in form everywhere like itself ; but yet the arrangement of the whole heaven differs from the arrangement of a society, as what is general from what is particular ; for the societies toward the east excel those toward the west, and those to- ward the south excel those toward the north. 150. From this it is that the quarters in the heavens sig- nify such things as are with those who dwell in them ; the east signifies love and its good in clear perception, the west the same in obscure perception ; the south wisdom and in- THE FOUR QUARTERS IN HEAVEN 95 telligence in clear light, and the north the same in obscure light. And because such is the signification of the quarters in heaven, they have a similar signification in the internal or spiritual sense of the Word,/ since the internal or spir- itual sense of the Word is altogether according to what is in heaven. 151. It is the reverse with those who are in the hells. They do not look to the Lord as the Sun or as the Moon, but backward from the Lord to that darkness which is in the place of the sun of the world, and to the shade which is in place of the earth's moon ; those who are called genii to the darkness which is in place of the sun of the world, and those who are called spirits to the shade which is in place of the earth's moon.^ That the world's sun and the earth's moon do not appear in the spiritual world, but in place of that sun something dark from what is opposed to the Sun of heaven, and in place of that moon something of shade from what is opposed to the Moon of heaven, may be seen above (n. 122). For this reason the quarters to those in the hells are opposite to the quarters of heaven. The east to them is where that darkness and shade are. The west is where the Sun of heaven is. The south is to their right, and the north to their left ; and this also in every turning of their body. Nor can they face otherwise, because every direction of their interiors and thus every determination tends, and strives that way. That the direc- tion of the interiors and thus the actual determination of all in the other life is according to their love, may be seen above (n. 143). The love of those who are in the hells is /The east in the Word signifies love in clear perception, n. 1250, 3708; the west love in obscure perception, n. 3708, 9653; the south a state of light, or of wisdom and intelligence, n. 1458, 3708, 5672; and the north that state in obscurity, n. 3708. g Who and of what quality they are who are called genii, and who and of what quality they are who are called spirits, n. 947, 5035, 5977, 8593, 8622, 8625. \ 96 HEAVEN AND HELL the love of self and the world, and these loves are what are sisnified bv the sun of the world and the moon of the earth (see n. 122). These loves are also opposite to love to the Lord and love toward the neighbor/' This is why they turn backward from the Lord to this darkness and shade. Those who are in the hells dwell also according to their quarters, those who are in evils from the love of self, from their east to their west, and those who are in the falsities of evil from their south to their north. But of this more will be said below when treating of the hells. 152. When any evil spirit comes among the good, the quarters there are wont to be so confused that the good scarcely know where their east is. This I have sometimes seen take place and have also heard of it from spirits, who made complaint. 153. Evil spirits are sometimes seen turned toward the quarters of heaven and then they have intelligence and perception of truth, but no affection for good ; and as soon as they turn back to their own quarters, they are in no intelligence and perception of truth, saying then that the truths which they heard and perceived are not truths but falsities, and they wish falsities to be truths. I am in- formed in regard to this turning, that with the evil the in- tellectual part of the mind can be so turned, but not the voluntary part ; and that this is so provided by the Lord to the end that every one may be able to see and acknowl- edge truths, but that no one receives them unless he is in good, since it is good that receives truths and never evil ; also that the case is similar with man, in order that he may be amended by means of truths, but that still he is not h They who are in the loves of self and of the world turn themselves backward from the Lord, n. 10 130, 10 189, 10420, 10702. Love to the Lord and charity toward the neighbor make heaven, as the love of self and the love of the world make hell, because they are opposite, n. 2041, 3610, 4225, 4776, 6210, 7366, 7369, 7490, 8232, 8678, 10455, 10741-45. CHANGES OF STATE OF ANGELS 97 amended any farther than he is in good ; and that for this reason man can in like manner be turned to the Lord, but if he is in evil as to life, he immediately turns himself back and confirms in himself the falsities of his evil contrary to the truths which he had understood and seen, and this takes place when he thinks in himself from his interior state. CHANGES OF STATE OF ANGELS IN HEAVEN. 154. By changes of state of angels are meant their changes as to love and faith, and so as to wisdom and in- telligence, thus as to their states of life. States are predi- cated of life and of what belongs to life ; and since angelic life is the Hfe of love and faith, and so of wisdom and in- telligence, states are predicated of these and are called states of love and faith, and states of wisdom and intelli- gence. How these states with angels are changed shall now be told. 155. Angels are not constandy in the same state as to love, and so they are not in the same state as to wisdom ; for they have all their wisdom from love and according to love. Sometimes they are in a state of intense love, some- times in a state of love less intense. The state decreases gradually from its greatest degree to its least. When they are in their greatest degree of love, then they are in the light and warmth of their life, or in their clearness and de- light. But when they are in their least degree, then they are in shade and cold, or in their obscurity and undelight. From the last state they return again to the first, and so on. These changes succeed one another with variety. The states succeed one another as do changes of state of light and shade, heat and cold — or as morning, noon, evening, and night — day by day in the world, with ceaseless variety throughout the year. There is also a correspondence of 98 HEAVEN AND HELL morning to their state of love in its clearness, of noon to their state of wisdom in its clearness, of evening to their state of wisdom in its obscurity, and of night to a state of no love and wisdom. But it is to be known that there is no correspondence of night with the states of life of those who are in heaven. With them there is a correspondence of the dawn that precedes the morning ; but the corre- spondence of night is with those who are in hell. « P>om this correspondence day and year in the Word signify states of life in general ; heat and light, love and wisdom ; morn- ing, the first and highest degree of love ; noon, wisdom in its Ught ; evening, wisdom in its shade ; dawn, the obscu- rity which precedes the morning ; and night, the privation of love and wisdom. * 156. Together with the state of the angels' interiors, which are of their love and wisdom, are changed also the states of various things outside of them seen with their eyes ; for the things outside take an appearance in accord- ance with the things within them. But what these things are and what is their nature, will be told presently in the chapter on Representatives and Appearances in heaven. 157. Every angel undergoes and passes through such changes of state, and also every society as a whole, yet every one differently from another, for the reason that they differ in love and wisdom, those in the middle being in a more perfect state than those round about toward the cir- i In heaven there is no state corresponding to night, but to the dawn which precedes morning, n, 61 10. The dawn signifies a middle state between the last and the first, n. 10134. k The changes of states as to enlightenment and perception in heaven, are as the times of day in the world, n. 5672, 5962, 61 10, 8426, 9213, 10605. ^ *^^y ^^<^ ^ y^^"^ *^ ^'^ Word signify all states in general, n. 23, 487, 488, 493, 893, 2788, 3462, 4850, 10656. Morning signifies the beginning of a new state, and a state of love, n, 7218, 8426, 8427, loi 14, 10134. Evening signifies a state of declining light and love, n. 10134, 10 1 35. Night signifies a state of no love and faith, n. 221, 709, 2353, 6000, 61 ID, 7870, 7947. CHANGES OF STATE OF ANGELS 99 ^ cumference (see above, n. 23 and 128). But it would be tedious to detail the differences, since every one undergoes changes according to the quality of his love and faith. Consequently, one may be in his clearness and enjoyment while another is in his obscurity and want of enjoyment, and this at the same time within the same society ; so also the state may be different in one society from what it is in another, and in the societies of the celestial kingdom from what it is in those of the spiritual kingdom. The differ- ences of their changes of state are in general as the dif- ferences of the time of day and of season in one region of the earth and another, it being morning with some while with others it is evening, and some have heat while others have cold. 158. I have been informed from heaven why there are there such changes of state. Angels said that there are many causes — first, enjoyment of life and of heaven, which they have from love and wisdom from the Lord, would gradually lose its value if they were in it continually, as happens to those who are in delights and pleasures without variety. Another cause is that they as well as men have something of their own [proprium~\, which is to love them- selves ; and all in heaven are withheld from this of their own, and so far as they are withheld by the Lord, are in Ipve and wisdom, but so far as they are not withheld, are in the love of self; and because every one loves what is his own and is drawn by it,^ for this reason they have changes of state or alternations in succession. A third cause is that in this way they may be perfected, since they thus become accustomed to be held in love of the Lord and to be withheld from the love of self; and also that by alternations of enjoyment and lack of enjoyment the per- / ^AzxC's, proprium consists in loving himself, n. 694, 731, 4317, 5660. What is man's own must be separated, that the Lord may be present, n. 1023, 1044. It is also actually separated when any one is held in good by the Lord, n. 9334-36, 9447. 9452-54. 9938- ; lOO HEAVEN AND HELL ception and sense of good may become more exquisite.** The angels added that the Lord does not produce their changes of state, since He like the sun is always inflowing with heat and light, that is, with love and wisdom ; but the cause is in themselves, forasmuch as they love what is their 'own and this continually leads them away. This was illus- trated by comparison with the sun of the world, that the cause of the changes of state of heat and cold, of light and shade, year by year and day by day, is not in this sun, since it stands unchanged ; but the cause is in the earth. 159. It has been shown to me what is the appearance of the Lord as the Sun to angels of the celestial kingdom in their first state, what it is in the second state, and what in the third. The Lord was seen as the Sun, at first flamy and beaming in such splendor as cannot be described. Such it was said is the appearance of the Lord as the Sun to the angels in their first state. Afterward there was seen a great, cloudy belt about the Sun, through which the first flamy and beaming light, from which it had such splendor, began to grow dull. Such it was said is the appearance of the Lord to them in their second state. Then the belt was seen to grow more dense and the Sun to appear less flamy, and this by degrees until at length it became of a shining whiteness. Such it was said is the appearance of the Sun to them in their third state. Lastly that shining whiteness was seen to move to the left toward the Moon of heaven, and to add itself to her light, the Moon then shining with unwonted splendor. It was said that this was the fourth state to those who are in the celestial kingdom, and the first to those who are in the spiritual kingdom, and that changes of state in each kingdom have these alternations ; yet not in the whole kingdom at once, but in one society after another. Farther the angels said that these alternations '^The angels are being perfected to eternity, n. 4803, 6648. In the heavens one state is never just like another, and hence is perpetual perfection, n. 10200. TIME IN HEAVEN lOI are not stated, but come upon them at varied intervals and unawares. They added that the Sun is not really changed in this way, nor does it so change its place, but it has this appearance according to their own successive progressions of state, since the Lord appears to every one according to the quality of his state, thus flamy when they are in intense love, less flamy and at length white when their love sub- sides ; and the quality of their state is represented by the cloudy belt that induces upon the Sun these apparent vari- ations as to flame and light. 160. When angels are in the last of these states, which is when they are in what is of self, they begin to become sad. I have spoken with them in that state and have seen their sadness. But they said that they were in the hope of shordy returning into their former state, and so as it were again into heaven — for it is heaven to them to be withheld from their own selves. 161. There are also changes of state in the hells, but of these we shall speak hereafter when treating of hell. TIME IN HEAVEN. 162. Although there is a succession and progression ot all things in heaven as in the world, yet angels have r-o notion and idea of time and space, not even knowing what time and space are. We will speak now of time in heaven, and of space in its own chapter. 163. That angels know nothing about time, though all things move onward with them as in the world, without any difference at all, is because in heaven there are not years and days, but changes of state ; and where there are years and days there are times, but where there are changes of state there are states. 164. That there are times in the world, is because its sun to appearance advances successively from one degree to 102 HEAVEN AND HELL another and makes times that are called times of year, and at the same time revolves about the earth and makes times which are called times of day, and both by stated alterna- tions. Not so with the Sun of heaven. This does not by successive progressions and revolutions make years and days, but to appearance changes of state, and these, as shown in the preceding chapter, not by stated alternations. Hence it is that angels cannot have any idea of time, but in its place an idea of state (see above, n. 154). 165. Since angels have no idea from time, like men in the wprld, neither have they any idea about time and mat- ters of time. They know nothing of the terms of time, such as year, month, week, day, hour, today, tomorrow, yesterday. When they hear them from man — for angels are always associated with man by the Lord — in place of them they perceive states and what belong to states. Thus man's natural idea is turned into a spiritual idea with angels. For this reason times in the Word signify states, and the terms of time, as named above, signify spiritual things corresponding to them.** 166. The same is the case with all things that exist from time, as with the four seasons of the year, spring, summer, autumn, and winter ; with the four times of day, morning, noon, evening, and night ; and with the four ages of man, infancy, youth, manhood, and old age; and so with all other things that either exist from time or succeed accord- ing to time. In thinking of them man thinks from time, but an angel from state, and so what there is in them from a Times in the Word signify states, n. 2788, 2837, 3254, 3356, 4814, 4901, 4916, 7218, 8070, 10133, 10605. Angels think without idea of time and space, n. 3404; the reasons, n. 1274, 1382, 3356, 4882, 4901, 61 10, 7218, 7381. What a year in the Word signities, n. 487, 488, 493. 893. 2906, 7828, 10209: what a month, n. 3814: what a week, n. 2044, 3845: what a day, n. 23, 487, 488, 61 10, 7680, 8426, 9213, 10132, 10605: what today, n. 2838, 3998, 4304, 6165, 6984, 9939: what tomorrow, n. 3998, 10497 = what yesterday, n. 6983, 71 14, 7140. TrME IN HEAVEN t03 time with man, is turned into an idea of state with an angel. Spring and morning are turned into an idea of the state of love and wisdom as they are with angels in their first state ; summer and noon are turned into an idea of love and wisdom such as they are in the second state ; au- tumn and evening, such as in the third state ; night and winter, into an idea of such a state as exists in hell. This is why such things are meant by these times in the Word (see above, n. 155). And thus we see how natural things in the thought of man, become spiritual with the angels who are with him. 167. Since angels have no notion of time, they have a different idea of eternity from that which men of the earth have. By eternity they perceive infinite state, not infinite time.* I was once thinking about eternity, and by the idea of time could perceive what to eternity might be, namely, without end, but not what from eternity is, and so not what God did from eternity before the creation. When anxiety on this account arose in my mind, I was elevated into the sphere of heaven and thus into the perception in which angels are about eternity, and then it was made clear to me that we must not think of eternity from time, but from state, and then we may perceive what from eternity is — as then happened to me. 168. Angels who speak with men, never speak by natural ideas proper to man, all of which are from time, space, matter, and things analogous thereto, but by spiritual ideas, all of which are from states and their various changes with- in and without the angels. And yet when angelic ideas, which are spiritual, flow in with men, they are turned in a moment and of themselves into natural ideas proper to man, corresponding perfectly to the spiritual ideas. That this is so is not known to angels or men ; but such is all influx of heaven with man. There were angels who were * Men have an idea of eternity with time, but angels without time, n. 1382,3404,8325. 104 HEAVEN AND HELL admitted more nearly into my thoughts, and even into nat- ural ones in which were many things from time and space ; but because they then understood nothing, they suddenly withdrew ; and after they had withdrawn, I heard them talk- ing and saying that they had been in darkness. In what ignorance the angels are about time, has been given me to know by experience. There was a certain one from heaven, who was capable of being admitted into natural ideas, such as man has ; with whom therefore I afterward spoke as man with man. He at first did not know what it was that I called time, and I was obliged to inform him all about it, how the sun appears to be carried around our earth, and to make years and days, and that in this way years are distinguished into four seasons, and also into months and weeks, and days into twenty-four hours ; and that these times recur by stated alternations, and that this is the source of times. On hear- ing this he wondered, saying that he did not know such things, but what states were. In talking with him I also said, that it is known in the world that in heaven there is no time, since men speak as if they knew it, saying 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 some know times to be in their origin states, from this, that they are just according to the states of their affections ; short to those who are in agreeable and joyous states, long to those who are in disagreeable and sorrowful ones, and various in states of hope and expectation ; for this reason learned men inquire what time and space are, and some also know that time belongs to the natural man. 169. The natural man may suppose that he would have no thought, if the ideas of time, space, and material things, were taken away; for upon these is founded all man's thought.^ But let him know that the thoughts are limited and confined so far as they partake of time, space, and matter ; and that they are unlimited and extended, so far c Man does not think, as angels do, without an idea of time, n. 3404. REPRESENTATIVES IN HEAVEN 105 as they do not partake of these things, since the mind is so far elevated above corporeal and worldly things. From this angels have wisdom, and such as is called incomprehen- sible, because it does not fall into such ideas as consist merely of worldly things. REPRESENTATIVES AND APPEARANCES IN HEAVEN. 1 70. The man who thinks from natural light alone, can- not comprehend that there is anything in heaven like what is in the world ; and this because from that light he has thought and confirmed himself in the idea, that angels are only minds, and that minds are as it were ethereal spirits, and so have not senses as man has, thus no eyes, and if not eyes, no objects of sight ; when yet angels have all the senses that man has, and indeed, much more exquisite ; the light too by which they see, is much brighter than the light by which man sees. That angels are men in the most perfect form, and that they enjoy every sense, may be seen above (n. 73-77) ; and that light in heaven is much brighter than light in the world (n. 126-132). 171. The nature of the things seen by angels in heaven, cannot be described in a few words ; f or the most part they are like things on earth , but more perfect as to form, an d of greater abundance. That there are such things in the heavens, may be evident from those seen by the prophets — as by Ezekiel concerning the new temple and the new earth (described from chap. xl. to xlviii.) ; by Daniel (from chap. vii. to xii.) ; by John from the first chapter of the Apocalypse to the last ; and from the things seen by others, of which we read both in the historic and prophetic parts of the Word. Such things were seen by them when heaven was opened to them, and heaven is said to be opened, when the interior sight, which is the sight of man's spirit, is opened. For what is in the heavens cannot be seen by io6 HEAVEN AND HELL the eyes of man's body, but by the eyes of his spirit ; and when it seems good to the Lord, these are opened, while 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 in heaven have been seen by me. 172. But the things which are seen in heaven, though they are in great part like those on the earth, still are not like them as to essence ; for the things in heaven exist from the sun of heaven, and those on earth from the sun of the world : the things that exist from the sun of heaven are called spiritual, but those that exist from the sun of the world are called natural. 173. The things that exist in heaven do not exist in the same manner as those that exist on earth. All things in heaven exist from the Lord, according to correspondences with the interiors of the angels. For angels have both in- teriors and exteriors : the things in their interiors, all have relation to love and faith, thus to the will and understand- ing, since the will and understanding are their receptacles ; and their exteriors correspond to their interiors. That ex- teriors correspond to interiors may be seen above (n. 87- 115). This may be illustrated by what was said above about the heat and light of heaven, that angels have heat according to the quality of their love, and light according to the quahty of their wisdom (n. 128-134). The case is similar with all other things which present themselves to the senses of angels. 1 74. When it has been given me to be in company with angels, I have seen what was around them just as I saw things in the world ; and so plainly that I would not have known but I was in the world, and in a king's palace. At the same time I spoke with them as man with man. 175. Since all things that correspond to interiors also represent them, they are therefore called Representatives. And because they are varied according to the state of the REPRESENTATIVES IN HEAVEN 107 interiors of those who behold them, they are called Appear- ances; although things that appear before the eyes of angels in heaven and are perceived by their senses, are seen and perceived as much to the life as things on earth are seen by man, and even much more clearly, distinctly, and perceptibly. The appearances of this kind in heaven are called real appearances, because they have real existence. But there are also appearances that are not real, which are such as are indeed presented to view, but do not corre- spond to interiors.^ Of these we shall speak later. 1 76. To show what the things are that are presented to the sight of angels according to correspondences, I will here mention just one, for the sake of illustration. To those who are in intelligence there are presented gardens and parks full of trees and flowers of every kind. The trees are planted in most beautiful order, combined into arbors, with arched entrances, and walks around, all of such beauty as words cannot describe. In these walk those who are in intelligence, and gather flowers and weave gar- lands with which they adorn little children. There are in- a All things seen with the angels are representative, n. 1971, 3213- 26, 3475» 3485, 9481, 9457. 957^, 9577- The heavens are full of rep- resentatives, n. 1521, 1532, 1619. The representatives are more beau- tiful as they are more interior in the heavens, n. 3475. Representatives there are real appearances, because from the light of heaven, n. 3485. The Divine influx is turned into representatives in the higher heavens, and thence also in the lower heavens, n. 2179, 3213, 9457, 9481, 9576, 9577. Things are called representative which appear before the eyes of the angels in such forms as are in nature, thus such as are in the world, n. 9457. Internal things are thus turned into external, n. 1632, 2987-300?. The quality of representatives in the heavens, illustrated by various examples, n. 1521, 1532, 1619-28, 1807, 1973, 1974, 1977, 1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 3348, 3350, 5198, 9090, 10276. All things seen in the heavens are according to corre- spondences, and are called representatives, n. 3213-26, 3475, 3485, 9481, 9457, 9576, 9577. All things which correspond, also represent and likewise signify such things [as they correspond to], n. 2896, 2987, 2989-91, 3002, 3225. io8 HEAVEN AND HELL deed species of trees and of flowers there which are not to be found and cannot exist on earth. The trees also bear fruits, according to the good of love in which the intelligent are. They see such things for the reason that a garden and park, and also fruit-trees and flowers, correspond to intel- ligence and wisdom/ That there are such things in heaven is also known on earth, but only to those who are in good and have not extinguished in themselves the light of heaven by natural light and its fallacies ; for they think and say, when speaking of heaven, that there are such things there as ear hath not heard and eye hath not seen. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED. 177. Since angels are men and live together as men with men on earth, they have garments and dwellings and other such things, yet with the difference that they have all things in greater perfection, because they are in a more per- fect state. For as angelic wisdom exceeds human wisdom in such a degree as to be called ineffable, so likewise do all things that are perceived and seen by them ; for the reason that all things perceived and seen by angels correspond to their wisdom (see above, n. 173). 178. The garments with which angels are clothed, like other things with them, correspond ; and because they cor- respond, they also really exist (see above, n. 175). Their garments correspond to their intelligence, and so all in the * A garden and paradise signify intelligence and wisdom, n. icx), 108, 3220. What is meant by the garden of Eden and the garden of Jehovah, n. 99, 100, 1588. Of paradises in the other life, how mag- nificent they are, n. 11 22, 1622, 2296, 4528, 4529. Trees signify per- ception* and knowledges, from which wisdom and intelligence are de- rived, n. :o3, 2163, 2682, 2722, 2972, 7692. Fruits signify the good of love and charity, n. 3146, 7690, 9337. THE GARMENTS OF ANGELS 109 heavens are seen clothed according to their intelligence ; and because the intelligence of one exceeds that of another, so are the garments of one superior in excellence to those of another. The most intelligent have garments that glow as with flame, and some those that shine as with light ; the less intelligent have garments that are bright and white, but without resplendence ; and the still less intelligent have garments of various colors. But angels of the inmost heaven are not clothed. 179. Since the angels' garments correspond to their in- telligence, they correspond also to truth, as all intelligence is from Divine truth, and so whether you say that angels are clothed according to intelligence, or according to Di- vine truth, it is the same thing. That the garments of some glow as from flame, and those of others shine as from light, is because flame corresponds to good, and light to truth from good.* That the garments of some are bright and white without resplendence, and of others are of various colors, is because the Divine good and truth are less reful- gent, and also are variously received, with the less intelli- gent : ^ brightness also and whiteness correspond to truth, '^ and colors to its varieties.*^ That those in the inmost heaven a Garments in the Word signify truths from correspondence, n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536. Because truths invest good, n. 5248. A covering signifies what is intellectual, because the intellect is the recipient of truth, n. 6378. Shining garments of fine linen sig- nify truths from the Divine, n. 5319, 9469. Flame signifies spiritual good, and the light thence truth from that good, n. 3222, 6832. b Angels and spirits appear clothed with garments according to truths, thus according to intelligence, n. 165, 5248, 5954,9212,9216, 9814, 9952, 10536. The garments of the angels are in some cases with splendor, and in some cases without splendor, n. 5248. c Brightness and whiteness in the Word signify truth, because from light in heaven, n. 3301, 3993, 4007. d Colors in heaven are variegations of the light there, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922. Colors signify various things which are of intelligence and wisdom, n. 4530, 4677, 4922, 9466. The pre- cious stones in the Urim and Thummim, according lo colors, signified no HEAVEN AND HELL are not clothed, is because they are in innocence, and inno- cence corresponds to nudity/ 1 80. Since angels are clothed with garments in heaven, they have also appeared clothed with garments when seen in the world, as those seen by the prophets, and likewise those seen at the Lord's sepulchre, whose appearance was as lightning, and their raiment was shining and white (Matt, xxviii. 3 ; Mark xvi. 5 ; Luke xxiv. 4 ; John xx. 12) ; and those seen in heaven by John who had garments of fine linen and white (Apoc. iv. 4 ; xix. 14). And because in- telligence is from Divine truth, the garments of the Lord, when He was transfigured, were glistering and white as the light (Matt. xvii. 2 ; Mark ix. 3 : Luke ix. 29). That light is Divine truth proceeding from the Lord, may be seen above (n. 129). Accordingly, garments in the Word sig- nify truths and intelligence from them, as in the Apoca- lypse, those which have not defiled their garments shall walk with Me in white, for they are worthy; he that overcometh shall be clothed with white raiment (iii. 4, 5). Blessed is he that watcheth, and keepeth his garments (xvi. 15). And of Jerusalem, by which is meant the church which is in truth,/ it is written in Isaiah : Awake, put on thy strength, O Zion ; put on the garments of thy beauty, O Jerusalem (Hi. i ) ; and in Ezekiel : Jerusalem, I girded \hee about with fine linen, and covered thee with silk , . . thy garments were of fine linen and silk (xvi. 10, 13) ; besides many other passages. But he who is not in truths, is said all things of truth from good in the heavens, n. 9865, 9868, 9905. Col- ors so far as they partake of red, signify good, and so far as they par- take of white, signify truth, n. 9466. e All in the inmost heaven are innocences, and therefore they appear naked, n. 154, 165, 297, 2736, 3S87, 8375, 996o. Innocence is pre- sented m heaven by nakedness, n. 165, 8375, 996o. To the innocent and the chaste, nakedness is no shame, because without offence, n 165 213*8375. / Jerusalem signifies the church in which is genuine doctrine, n. 402, 3654, 9166. THE GARMENTS OF ANGELS III not to be clothed with a wedding garment ; as in Matthew, When the king came in . . . he saw there a man who had not on a wedding garment ; and he said to him, Friend, how camest thou in hither, not having a wedding garments Wherefore he was cast into outer darkness (xxii. 11-13). By the house of the wedding is meant heaven and the church, from the c6njunction of the Lord with them by His Divine truth ; from which also the Lord in the Word is called the Bridegroom and Husband ; and heaven, with the church, the bride and wife. 181. That the garments of angels do not merely appear as garments, but really are garments, is evident from this, that they not only see them, but also feel them ; and also that they have many garments, and that they put them on and put them off"; and those which are not in use they pre- serve, and when they have use for them put them on again. That they are clothed with various garments, I have seen a thousand times. I inquired whence they had their gar- ments, and they said that it was from the Lord, and that they are sometimes clothed with them unconsciously. They said also that their garments are changed according to their changes of state, and that in the first and second state they have shining and bright garments, in the third and fourth those that are a little less bright ; and this hkewise from correspondence, because they have changes of state as to intelligence and wisdom — of which see above (n. 154 to 161). 182. Since every one in the spiritual world has garments according to intelligence, thus according to truths from which is intelligence, those who are in the hells, because without truths, appear indeed clothed with garments, but such as are ragged, squalid, and filthy, every one according to his insanity ; nor can they wear any other. It is granted them by the Lord to be clothed, lest they should be seen naked. 112 HEAVEN AND HELL THE DWELLINGS AND HOMES OF ANGELS. 183 SiNCF in heaven there are societies, and angels live as men, they have also dwellings, and these again various according to each one's state of hfe - magnificent for those in higher state, and less magnificent for those m lower state I have sometimes spoken with angels about the dwellings in heaven, and said that at this day scarce any one would believe that they have houses and homes ; some because they see nothing of them, some because they do not know that angels are men, some because they believe that the angelic heaven is the heaven which is seen with their eyes around them, and because this appears empty and they suppose that angels are ethereal forms, they con- clude that they live in ether ; besides that they do not com- prehend that there are such things in the spiritual world as are in the natural world, because they know nothmg about the spiritual. The angels said that they know that such ig- norance reigns at this day in the world, and, to their aston- ishment, chiefly within the church, and more with the in- telligent than with those whom they call simple. They said further, that it might be known from the Word that angels are men, since those who have been seen have been seen as men ; in like manner the Lord, Who took all His Human with Him. And because they are men, it might be known that they have houses and homes, and do not — as some think in their ignorance, which the angels called insanity -- fly about in the air, and that they are not winds, though they are called spirits. This they said men might appre- hend if they would only think independently of their ac- quired notions about angels and spirits, as is the case when they do not bring it into question and under direct thought whether it be so ; for every one has a general idea that angels are in human form, and that they have dwelhngs, which he calls the mansions of heaven, surpassing in mag- '■"■■^"^"^'^[ilffililiteiainiiriniltMt THE DWELLINGS AND HOMES OF ANGELS 113 nificence the dwellings of men. But this common idea, they said, which flows in from heaven, falls to nothing when brought into direct examination and inquiry whether it be so — as happens especially with the learned, who by their own intelligence have shut up heaven to themselves and the entrance of its light. The case is similar in regard to a belief in the life of man after death : he who speaks about it, and does not think at the same time from erudi- tion about the soul, or from the doctrine of the reunion of the body, believes that after death he is to live a man — among angels if he has lived well — and that then he shall see magnificent things and perceive joys ; but as soon as he looks to the doctrine of the reunion of the body, or to the theory of the soul, and the thought occurs whether the soul be such, and thus whether this be so, his former idea is dissipated. 184. But it is better to present the evidence of experi- ence. Whenever I have spoken with angels face to face, I have been with them in their dwellings. These dwellings are quite like dwellings on earth, which we call houses, but more beautiful. In them are chambers, parlors, and bed- rooms, in great number ; they have also courts, and are surrounded with gardens, lawns, and shrubberies. Where they live in company together, their houses are contiguous one to another, disposed in the form of a city, with ave- nues, streets, and public squares, quite like cities on earth. I have been allowed to pass through them and to look about on every side, and sometimes to enter the houses. This occurred when my inner sight was opened, in full wakefulness of the body.** 185. I have seen palaces of heaven of such magnifi- cence as cannot be described. They shone above as of pure gold, and below as of precious stones, some more splendid than others. Within, too, the apartments were « Angels have cities, houses, and palaces, 940-42, Ili6^ 1626-31, 4622. 114 HEAVEN AND HELL adorned with such decorations as there are neither words nor knowledge to describe. On the side looking to the south were pleasure-grounds, where again everything shone in some -places the leaves as of silver, and the fruit as of gold • and the flowers in their beds formed rainbows with their' colors. Beyond the borders, where the view termin- ated, were seen other palaces. Suchjsjhearcluteci^ heaven, that you would ^ theart is the^e,jnjts_art ; ^ ijr;;^nder, because tha t art is itself fromjiea^- The li^^dTSd that such things, and innumerable others which are still more perfect, are presented by the Lord before their eyes ; h.^t ^till that they dehght their m indsjnorejhan their eyes, ajdlhirbe cause in everyj hingjheLse^^orre: ^f;:;;^^. and bv correspon dence what is Divine. %86 As to these correspondences, I have been informed that not only the palaces and houses, but also all thmgs within and without them, correspond to interior things which they have from the Lord ; that the house itself m general corresponds to the good that is in them, the several things within the house to the various things of which their .ood consists,* and the things outside to the truths they have from good, and likewise to their perceptions and knowledges; and that because they correspond to the goods and truths which they have from the Lord, they cor- respond to their love, and hence to their wisdom and in- telligence - because love is of good, wisdom is of good and at the same time of truth, and intelligence is of truth from good. Such are the things perceived Jjy angels when * Houses, with what is in them, signify the things with man which are of his mind, thus his interiors, n. 710, 2233, 233'. 2559. 3I2». 3S38 4973. 5023 6639. 6690, 7353. 7848. 79.0, 79^9. 9I5°;. thus those llth?eU.'e\o good and truth, „. 2233, .33., ^559. 4982 7 48, 79^- Inner rooms and bed-chambers sigmfy interior thmgs there n. 3900, c6oi T^-.-i The roof of a house signifies what xs inmost n. 3^52. ^o^sV'^i house of wood signifies what is of good, and a house of Stone what is of truth, n. 3720. THE DWELLINGS AND HOMES OF ANGELS 115 they behold what is around them, and thus their minds are more affected and delighted with them than their eyes. 187. By this it was made plain why the Lord called Himself the temple at Jerusalem (John ii. 19, 21)/ namely, because the temple represented His Divine Human ; and why the New Jerusalem was seen of pure gold, its gates of pearls, and its foundations of precious stones (Apoc. xxi.) — because the New Jerusalem signifies the church which is hereafter to be established, the twelve gates its truths lead- ing to good, and the foundations the truths on which the church is founded.'' 188. The angels of whom the Lord's celestial "kingdom consists, dwell for the most part in elevated places, appear- ing like mountains of earth ; the angels of whom the Lord's spiritual kingdom consists, dwell in less elevated places, appearing like hills ; but the angels in the lowest parts of heaven, dwell in places appearing like ledges of stone. These things also exist from correspondence, for interior things correspond to higher, and exterior things to lower. •^ This is why mountains, in the Word, signify celestial love, hills spiritual love, and rocks faith./ c The house of God in the supreme sense signifies the Divine Human of the Lord as to Divine good, but the temple as to Divine truth; and in a respective sense, heaven and the church as to good and truth, n. 3720. d Jerusalem signifies the church in which is genuine doctrine, n. 402, 3654, 9166. Gates signify introduction to the doctrine of the church, and by doctrine into the church, n. 2943, 4777. Foundation signilies truth on which heaven, the church, and doctrine are founded, n. 9643. * In the Word what is interior is expressed by what is higher, and what is higher signifies what is interior, n. 2148, 3084, 4599. 5146,8325. What is high signifies what is internal, and likewise heaven, n. 1735, 2148,4210,4599, 8153. / In heaven are seen mountains, hills, rocks, valleys, lands, altogether as in the world, n. 10608. On mountains dwell angels who are in the good of love, on hills those who are in the good of charity, on rocks those who are in the good of faith, n. 10438. Therefore by mountains in the Word is signified the good of love, n. 795,4210,6435, 8327, ii6 HEAVEN AND HELL 189. There are also angels who do not live in society, /-p I but separate, house by 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 as are houses in the world, but are given to them gratuitously by the Lord, to every one according to his reception of good and truth, lliey 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 pos- sess, they acknowledge as received from the Lord, and whatever they have need of is given them. SPACE IN HEAVEN. 191. All things in heaven appear in place and in space, just as in the world, and yet angels have no notion or idea of place and space. Because this cannot but appear as a paradox, I wish to present the matter in clear light, as it is one of great importence. 192. All going from place to place in the spiritual world is effected by change of state of the interiors, so that change of place is nothing else than change of state.'' In 8758, 10438, 10608; by hills, the good of charity, n. 6435, 10438; by rocks, the good and truth of faith, n. 8581, 10580. Stone, of which rock consists, in like manner signifies the truth of faith, n. 114, 643, 1298, 3720, 6426, 8609, 10376. Hence by mountains is signified heaven, n. 8327, 8805, 9420; and by the top of a mountain, the in- must of heaven, n. 9422, 9434, 10608. Therefore the ancients had their holy worship on mountains, n. 796, 3722. 'i In the Word places and spaces signify states, n. 2625, 2837, 3356, 3387* 7381. 10580: from experience, n. 1274, 1277, 1376-81, 4321, 4882, 10146, 10580. Distance signifies difference of state of life, n. 9104, 9967. Movements and changes of place in the spiritual world are changes of the state of life, because they originate thence, n. 1273- 75» '377> 335^» 944°' ^^ h^^ manner journeyings, n. 9440, 10734: SPACE IN HEAVEN 117 this way also I have been conducted by the Lord into the heavens, and likewise to the earths in the universe, and this as to my spirit, while the body remained in the same place.* In this way all the movements of angels take place ; hence they have no distances, and if not distances, neither have they spaces, but instead of them states and their changes. 193. As changes of place are made in this way, it is evi- dent that approximations are similarities as to state of in- teriors, and that removals are dissimilarities. From this it follows that those are near to each other who are in similar state, and those at a distance who are in dissimilar state ; and that spaces in heaven are nothing else than external states corresponding to internal. It is from this cause that the heavens are distinct from each other, and also the soci- eties of each heaven, and the individuals in each society. From this likewise it is, that the hells are entirely sepa- rated from the heavens ; for they are in a contrary state. 194. From the same cause also, in the spiritual world one appears in presence to another, if only he intensely desires his presence ; for thus he sees him in thought, and presents himself in his state ; and conversely, one is re- moved from another so far as he is averse to him. And because all aversion is from contrariety of affections and from disagreement of thoughts, it comes to pass in that world, that several who are in one place are seen by one another so long as they agree, but as soon as they disagree they disappear. illustrated by experience, n. 1273-77,5605. Hence in the Word to journey signifies to live, and likewise progression of life; in like man- ner to sojourn, n. 3335, 4554, 4585* 4^82, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557. To go vnth the Lord, is to live with Him, n. 10567. i> Man as to his spirit may be conducted far away by changes of state, while his body remains in its place, also from experience, n. 9440, 9967, 10734. What it is to be brought by the spirit into another place, n. 1884. ii8 HEAVEN AND HELL 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 arrives more quickly when he eagerly desires it, and more tardily when he does not — the way itself being lengthened and short- ened according to the desire, although it is the same : this I have often seen to my surprise. From these things again it is plain that distances, consequently spaces, are with angels altogether according to the states of their interi- ors;'^ and because it is so, the notion and idea of space cannot enter into their thought, though there are spaces with them equally as in the world. 196. This may be illustrated by the thoughts of man, in that space does not belong to them ; for what man views intensely in thought, is set before him as present. He who reflects also knows that neither does his sight know space, except from intermediate objects on the earth that are seen at the same time, or from taking into account his knowl- edge of the distance. This happens because there is con- tinuity, and in what is continuous nothing appears distant, except from what is not continuous. This is more espe- cially the case with angels, because their sight acts as one with their thought, and the thought acts as one with the affection, 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 signified such things as relate to state — as by distances, near or far, ways, journeys, sojournings, miles and furlongs, plains, fields, gardens, cities and streets, motions, measures of various kinds, long, broad, high, and deep, and innu- merable other things ; for most things in man's thought from the world derive something from space and time. I c Places and spaces are presented to the sight according to states of the interiors of angels and spirits, n. 5605, 9440, 10146. SPACE IN HEAVEN 119 would mention here only what is signified in the Word by length, breadth, and height. In the world, that is called long and broad, which is long and broad as to space, like- wise high ; but in heaven, where they do not think from space, by length is meant the state of good, by breadth the state of truth, and by height their discrimination ac- cording to degrees (see n. 38). The reason that such things are meant by those three dimensions is because 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 who are in truth from good (see n. 148) ; 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 Eze- kiel (from chap. xl. to xlviii.), where by measures, as to length, breadth, and height, is described the new temple and new earth, with the courts, chambers, gates, doors, windows, and surroundings, by which is signified the New Church, and the goods and truths therein ; otherwise to what purpose would be all those measures ? In like manner the New Jerusalem is described in the Apocalypse, in these words : The city lieth fou7'-square, and the lejigth thereof is as great as the breadth ; and he measured the city with the reed, tivelve thousand furlongs : the length, the breadth, and the height thereof are equal (xxi. 16). Because by the New Jerusalem is there signified the New Church, by those measures are signified the things of the church ; by length the good of its love, by breadth truth from that good, by height good and truth as to degrees, by twelve thousand furlongs all good and truth in the complex. What other- wise could be meant by the height being twelve thousand furlongs, the same as the length and the breadth ? That in the Word by breadth is signified truth, is evident in David : Jehovah, Thou hast not shut me up into the hand of the enemy, Thou hast made my feet to stand in a broad place (Psalm xxxi. 8). Out of straitness I called upon Jah ; He I20 HEAVEN AND HELL answer eth me in a broad place (Psalm cxviii. 5) : besides other passages, as in Isaiah (viii. 8) ; and in Habakkuk (i. 6). So Ukewise in all other cases. 198. From these things it may be seen that, although in heaven there are spaces as in the world, still nothing there is estimated according to spaces, but according to states ; consequently that spaces cannot there be measured as in the world, but only be seen from the state, and according to the state of the interiors of those who are there. ^ 199. The first and veriest cause of this is, that the Lord is present to every one according to love and faith,^ and that all things appear near and afar off according to His presence, for from this all things in the heavens are deter- mined. By that also the angels have wisdom, for by it they have extension of thoughts, and by it there is a communi- cation of all things in the heavens ; in a word, by that they have the faculty of thinking spiritually, and not naturally like men. THE FORM OF HEAVEN, ACCORDING TO WHICH ARE ITS CONSOCIATIONS AND CQMMUNICATIONS. 200. What the form of heaven is, may in some measure be manifest from what has been shown in the preceding chapters \ as that heaven is like to itself in grcatests and leasts (n. 72) ; that each society, therefore, is a heaven in less form, and each angel in least (n. 51-58) ; that as the whole heaven represents one man, so each society of heaven represents man in less form, and each angel in least <^ In the Word length signifies good, n. 1 61 3, 9487. Breadth signi- fies truth, n. 1613, 3433, 3434,4482, 9487, 10179. Height signifies good and truth as to degrees, n. 9489, 9773, 10181. e Conjunction and presence of the Lord with angels is according to their reception of love and charity from Him, n. 290, 681, 1954, 2658, 2886, 2888, 2889, 3001, 374i-43» 4318, 43i9» 4524, 721 1, 9128. THE FORM OF HEAVEN 121 (n. 59-77) ; that in the midst are the most wise, and round about even to the borders are the less wise, and this also in each society (n. 43) ; and that from east to west in heaven dwell those who are in the good of love, and from south to north those who are in truths from good ; in like manner in each society (n. 148, 149). All these things are accord- ing to the form of heaven ; hence it may be concluded from them what this form is in the whole.'' 201. It is important to know what the form of heaven is, since not only are all consociated according to that form, but also all communication takes place according to it ; and because all communication takes place according to it, so does all extension of thoughts and affections, consequently all the intelligence and wisdom of angels. Hence, as far as any one is in the form of heaven, thus as far as he is a form of heaven, so far he is wise. Whether you speak of being in the form of heaven, or in the order of heaven, it comes to the same thing, since the form of everything is from order, and according to it.'^ 202. Here something shall first be said as to what it is to be in the form of heaven. Man was created in the im- age of heaven, and in the image of the world ; his internal in the image of heaven, and his external in the image of the world (see above, n. 57). Whether you say in the im- age, or according to the form, it is the same. But because man, by evils of his will, and thence by falsities of thought, has destroyed in himself the image of heaven, thus its form, and in its place introduced the image and form of hell, his internal from his very birth is closed ; which is the cause that man, otherwise than animals of every kind, is born a The whole heaven, as to all the angelic societies, is arranged by the Lord according to His Divine order, inasmuch as the Divine of the Lord with the angels makes heaven, n. 3038, 721 1, 9128, 9338, 10125, 10151, 10157. Concerning the heavenly form, n. 4040-43, 6607, 9877. b The form of heaven is a form according to Divine order, n. 4040- 43» 6607, 9877. 122 HEAVEN AND HELL into mere ignorance. But that the image or form of heaven may be restored to him, he must be instructed in such things as are of order ; since, as was said above, form is according to order. The Word contains all the laws of Divine order, for the laws of Divine order are its precepts ; as far, therefore, as man knows them and lives according to them, so far his internal is opened, and there the order or image of heaven is formed anew. Hence it is evident what it is to be in the form of heaven, namely, that it is to live according to those things which are in the Word.^ 203. As far as any one is in the form of heaven, so far he is in heaven, and indeed, so far he is heaven in least form (n. 57) ; consequently so far he is in intelligence and wisdom ; for, as was said above, all the thought of his un- derstanding, and all the affection of his will, extend them- selves every way into heaven according to its form, and wonderfully communicate with the societies there, and these in turn with him.^ There are some who believe that thoughts and affections do not really extend themselves c Divine truths are the laws of order, n. 2447, 7995. Man is man so far as he lives according to order, thus so far as he is in good ac- cording to Divine truths, n. 4839, 6605, 6626. It is man into whom are brought together all things of Divine order, and from creation he is Divine order in form, n. 3628, 4219, 4222, 4223, 4523, 4524, 51 14, 6013, 6057, 6605, 6626, 9706, 10156, 10472. Man is not born into good and truth, but into evil and falsity, thus into what is contrary to Divine order, and hence into mere ignorance; and therefore it is ne- cessary that he be born anew, that is, be regenerated, which is effected by Divine truths from the Lord, that he may be introduced into order, n. 1047, 2307, 2308, 3518, 3812, 84S0, 8550, 10283, 10284, 10286, 1073 1. The Lord, when He forms man anew, that is, regenerates him, arranges all things in him according to order, which is, into the form of heaven, n. 5700, 6690, 9931, 10303. d Every one in heaven has communication of life, which may be called extension, into angelic societies round about, according to the quantity and quality of good, n. 8794, 8797. Thoughts and affections have such extension, n. 2470, 6598-6613. They are conjoined and dis- joined according to the ruHng affections, n. 4111. THE FORM OF HEAVEN 123 around them, but that they are within them, because what they think, they see within in themselves, and not as dis- tant ; but they are much deceived. For as the sight of the eye has extension to remote objects, and is affected accord- ing to the order of the things which it sees in that exten- sion, so likewise the interior sight, which is that of the un- derstanding, has extension in the spiritual world, although man does not perceive it, for the reason spoken of above (n. 196). The difference is only that the sight of the eye is affected naturally, because from the things in the natural world, but the sight of the understanding is affected spirit- ually, because from the things in the spiritual world, which all have relation to good and truth. That man does not know that it is so, is because he does not know that there is any light which enlightens the understanding ; when yet man, without the light which enlightens the understanding, can think nothing at all — of which light, see above (n. 126-132). There was a certain spirit who Ukewise believed that he thought from himself, thus without any extension out of himself and communication thereby with societies beyond. That he might know that he was in a false per- suasion, communication with neighboring societies was taken away from him. He was then not only deprived of thought, but also fell down as if lifeless, yet tossed his arms about like a new-bom infant. After a while the communication was restored to him, and by degrees, as it was restored, he returned into the state of his thought. Other spirits, who saw this, then confessed that all thought and affection flows in according to communication, and because all thought and affection, also all of life ; since all of man's life con- sists in this, that he can think and be affected, or what is the same, that he can understand and wilhr ' There is only one Life, from which all live, both in heaven and in the world, n. 1954, 2021, 2536, 2658, 2886-89, 3001, 3484, 3742, 5847, 6467. That hfe is from the Lord alone, n. 2886-89, 3344, 3484, 4319, 4320, 4524, 4882, 59S6, 6325, 6468-70, 9276, 10196. It flows in with 124 HEAVEN AND HELL 204. But it is to be known that intelligence and wisdom with every one is varied according to his communication. Those whose intelligence and wisdom is formed from gen- uine truths and goods, have communication with societies according to the form of heaven ; but with those whose intelligence and wisdom is not formed from genuine truths and goods, and yet from such things as agree with them, the communication is broken and but irregularly coherent, for it is not with societies in a series in which is the form of heaven. But those who are not in intelligence and wis- dom, because in falsities from evil, have communication with societies in hell, with extension according to their con- firmation in falsities. It is further to be known, that this communication with societies is not a communication with them to the manifest perception of their members, but a communication with their quality in which they are and which is from them./ 205. All are consociated in heaven according to spiritual affinities, which are those of good and truth in their order. It is so in the whole heaven, so in each society, and so in each house. For this reason angels who are in similar good and truth, recognize one another as do relatives and those akin on earth, just as if they had been acquainted from infancy. In like manner are consociated the goods angels, spirits, and men, in a wonderful manner, n. 2886-89, 3337, 3338, 3484, 3742. The Lord flows in from His Divine love, which is of such a nature that what is its own it wills should be another's, n. 3472, 4320. For this reason life appears as if it were in man, and not flowing in, n. 3742, 4320. Of the joy of angels, perceived and con- firmed by what they told me, because they do not live from themselves, but from the Lord, n. 6469. The wicked not willing to be convinced that life flows in, n. 3743. Life from the Lord flows in also with the wicked, n. 2706, 3743, 4417, 10196. But they turn good into evil, and truth into falsity; for according to man's quality is his reception of life — illustrated, n. 4319, 4320, 4417. / Thought diffuses itself into societies of spirits and of angels round about, n. 6600-6605. Still it does not move and disturb the thoughts of the societies, n, 6601, 6603. '^a«ii*'»"'M»'^^si'»«iiMift1^^ THE FORM OF HEAVEN 125 and truths, which make wisdom and intelligence, with each angel ; they recognize one another in like manner, and as they recognize one another, so likewise they join themselves together.^ For this reason those with whom truths and goods are conjoined according to the form of heaven, see things following one another in series, and how widelj' around they cohere ; but it is otherwise with those with whom goods and truths are not conjoined according to the form of heaven. 206. Such is the form in each heaven, according to which the angels have communication and extension of thoughts and affections, thus according to which they have intelligence and wisdom ; but the communication of one heaven with another is different, that is, of the third or inmost with the second or middle, and of these with the first or last. The communication, however, between the heavens is not to be called communication, but influx ; of which something shall now be said. That there are three heavens, and those distinct from one another, may be seen above in its own chapter (n. 29-40). 207. That there is not communication of one heaven with another, but influx, may be evident from their situa- tion in regard to one another. The third or inmost heaven is above, the second or middle heaven is below, and th^ first or lowest heaven is still lower. In a similar arrange- ment are all the societies of each heaven, as, for example, those which are on elevated places appearing as mountains (n. 188) ; on the summits of these dwell those who are of the inmost heaven, below these are the societies of a second heaven, below these again the societies of a lowest heaven ; and so everywhere, whether it be in elevated places g Good recognizes its truth, and truth its good, n. 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5704, 5835, 9637- Hence is the conjunction of good and truth, n. 3834, 4096, 4097. 430i, 4345' 4353. 4364. 43^8, 5365, 7623-27, 7752-62, 8530. 9258. 10555. And this is from the in- flux of heaven, n. 9079. 126 HEAVEN AND HELL or in those not elevated. A society of a hi^htr heaven has not communication with a society of a lower, except by correspondences (see above, n. loo) ; and communica- tion by correspondences is what is called influx. 208. One heaven is conjoined with another, or a society of one heaven with a society of another, by the Lord alone, by means of inflowing immediately and mediately, imme- diately from Himself, and mediately through the higher heavens in order into the lower.* Since the conjunction of the heavens by this inflowing is from the Lord alone, there- fore the greatest precaution is taken that no angel of a higher heaven may look down into a society of a lower one, and speak with any one there : as soon as ihis is done, the angel is deprived of his intelligence and wisdom. The reason of this shall be told. As there are three degrees of heaven, so each angel has three degrees of Hfe. To angels in the inmost heaven, the third or inmost degree is open, and the second and first are closed ; to those in the middle heaven, the second degree is open, and the first and third are closed ; and to those in the lowest heaven, the first de- gree 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 ; on the closing of which, he is deprived of his wisdom; for his wisdom resides in the third degree, and he has none in the second and first. This is what is meant by the words of the Lord in Mat- thew : He 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 h Influx is immediate from the Lord, and mediate through heaven, n. 6063, 6307, 6472, 9682, 9683. The Lord's influx is immediate into the minutest parts of all things, n. 6058, 6474-78, 871 7, 8728. The Lord's mediate influx through the heavens, n. 4067, 6982, 6985, 6996. THE FORM OF HEAVEN 127 them away ; and he who is in the fields let him not return back: remember Lot's wife (xvii. 31, 32). 209. There is no inflowing from the lower heavens into the higher, because this is contrary to order ; but from the higher heavens into the lower. The wisdom also of angels of a higher heaven exceeds the wisdom of angels of a lower heaven, as a myriad to one. This also is the reason that angels of a lower heaven cannot speak with angels of a higher one ; and even when they look toward them, they do not see them, their heaven appearing like a cloud over head. Yet angels of a higher heaven can see those in a lower heaven, but are not allowed to converse with them, except with the loss of their wisdom, as was said above. 210. The thoughts and affections and also the speech of the angels of the inmost heaven, are never perceived in the middle heaven, because they so far transcend what is there. But when it pleases the Lord, there appears from them something like flame in the lower heavens, and the thoughts which are in the middle heaven appear as some- thing of light in the lowest heaven, and sometimes as a bright cloud of varied hue. From that cloud, its ascent, descent, and form, it is also known in some degree what they are saying. 211. From these things it maybe evident what is the form of heaven, namely, that in the inmost heaven it is the most perfect of all, in the middle heaven also perfect, but in an inferior degree, and in the lowest heaven in a degree still inferior ; and that the form of one heaven subsists from another by the inflowing from the Lord. But what com- munication by inflowing is, cannot be comprehended, unless it be known what degrees of altitude are, and how they diff'er from degrees of longitude and latitude. What these different degrees are may be seen above (n. 38). 212. As to the particulars of the form of heaven, and how it goes and flows, this is incomprehensible even by angels. Some idea may be conceived of it from the form 128 HEAVEN AND HELL of all things in the human body, scanned and explored by one who is sagacious and wise; for it has been shown above, in their respective chapters, that the whole heaven represents one man (see n. 59 to 72) ; and that all things in man correspond to the heavens (n. 87 to 102). How incomprehensible and inexplicable that form is, is evident in but a general way from the nervous fibres, by which all the parts of the body are woven together. What these fibres are, and how they go and flow in the brain, is not even visible to the eye, for innumerable fibres are there so interwoven that taken together they appear as a soft con- tinuous mass, when yet all the particulars of the will and understanding flow most distinctly into acts according to them. How they again interweave themselves in the body, is manifest from the various plexuses, as from those of the heart, of the mesentery, and others ; and also from the knots called ganglions, into which many fibres from every province enter and there intermingle themselves, and being variously joined together go forth to their functions, and this again and again ; besides similar things in every viscus, member, organ, and muscle. He who examines these fibres with the eye of wisdom, and their many wonders, will be utterly astonished ; and yet the things which the eye sees are few, and those which it does not see are still more wonderful, because in inner nature. That this form corre- sponds to the form of heaven, appears manifest from the operation of all things of the understanding and the will in it and according to it; for whatever a man wills, passes spontaneously into act according to that form, and what- ever he thinks, pervades the fibres from their beginnings even to their terminations, from which are the senses ; and because it is the form of thought and will, it is the form of intelligence and wisdom. This is the form which corre- sponds to the form of heaven : hence it may be known, that such is the form according to which every aff"ection and thought of angels extends itself, and that they are so GOVERNMENTS IN HEAVEN 129 far In intelligence and wisdom as they are in that form. That this form of heaven is from the Divine Human of the Lord, may be seen above (n. 78-86). These things are stated that it may also be known, that the heavenly form is such that it cannot ever be thoroughly explored, even as to its generals, and thus that it is incomprehensible even to angels — as was said above. GOVERNMENTS IN HEAVEN. 213. Because heaven is distinguished into societies, and the larger societies consist of some hundreds of thousands of angels (n. 50), and all within a society are indeed in sim- ilar good, but not in similar wisdom (n. 43), it necessarily follows that there are also governments ; 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 so- cieties which constitute the Lord's celestial kingdom, and of another sort in societies which constitute the Lord's spiritual kingdom ; they difl'er also according to the minis- tries of the different societies. But in the heavens there is no other government than the government of mutual love, and the government of mutual love is heavenly governmenl 214. Government in the Lord's celestial kingdom is" called Justice, because all there are in the good of love to the Lord from the Lord, and what is from that good is called just. Government there is of the Lord alone ; He leads them and teaches them in the affairs of life. The truths, which are called truths of judgment, are written on their hearts ; every one knows, perceives, and sees them.« « Celestial angels do not think and speak from truths, as spiritual angels do, since they are in the perception of all things of truth from the Lord, n. 202, 597, 607, 784, 1121, 1384, 1398, 1442, 1919, 7680, 7S77, 8780, 9277, 10336. Celestial angels say of truths, yea, yea, or nay, nay; but spiritual angels reason about them, whether it be so or not so, n. 2715, 3246, 4448, 9166, 10786; where are explained the 130 HEAVEN AND HELL Matters of judgment, therefore, never come there into question ; but matters of justice, which are of life. The less wise question the more wise on these points, and they ask the Lord, and receive answers. Their heaven, or their inmost joy, is to live jusdy 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 toward the neighbor, and this good in its essence is truth ;^ and truth is of judgment, and good is of justice.^ These also are led by the Lord, bui mediately (n. 208) ; and therefore they have governors, few or more, according to the need of the society in which they are. They have also laws, according to which they live together. The governors administer all things accord- ing to the laws, which they understand because they are wise, and in doubtful matters they are enlightened by the Lord. 216. Since government from good, such as is in the Lord's celestial kingdom, is called justice, and government from truth, such as is in the Lord's spiritual kingdom, is called judgment, therefore in the Word justice and judg- ment are mentioned where heaven and the church are treated of; and by justice is signified celestial good and by judgment spiritual good, which good, as was said above, is in its essence truth — as in the following passages: Of peace there shall be no end, upon the throne of David, and Lord's words, Let your discourse be yea, yea, nay, nay; what is more than these is from evil (Matt. v. 37). b They who are in the spiritual kingdom, are in truths, and they who are in the celestial kingdom, in good, n. 863, 875, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596. The good of the spiritual kingdom is the good of charity toward the neighbor, and this good in its essence is truth, n. 8042, 10296. c Justice in the Word is predicated of good, and judgment of truth, and hence to do justice and judgment denotes good and truth, n. 2235, 9857. Great judgments denote the laws of Divine order, thus Divine truths, n. 7206. GOVERNMENTS IN HEAVEN 131 Upon his kingdom, to establish it and to uphold it with judg- ment and justice from henceforth and forever {l^dX^k ix. 7). By David is there meant the Lord \^ and by his kingdom heaven, as is evident from the following passage : / will raise unto David a just Branch, and he shall reign as King, and shall act intelligently, and shall do judgment and jus- tice in the earth (Jer. xxiii. 5). Jehovah is exalted, for He dwelleth on high ; He hath filled Zion with judgment and JUSTICE (Isaiah xxxiii. 5). By Zion also is meant heaven and the church.^ I Jehovah that doeth judgment and justice in the earth, for in these things I delight (Jer. ix. 24). / will betroth thee unto Me forever, yea I will be- troth thee unto Me in justice ^zw^ judgment (Rosea ii. 19). O Jehovah, in the heavens Thy justice is like the mountains of God, and Thy judgments as a great deep (Psalm xxxvi. 5, 6). They ask of me the judgments ^justice, they desire to draw near to God (Isaiah Iviii. 2) : so in other places. 217. In the spiritual kingdom of the Lord there are va- rious forms of government, differing in different societies — the variety being according to the ministries which the societies perform. Their ministries are according to the ministries of all things in man, to which they correspond. That these are various is well known ; for the heart has one ministry, the lungs another, the liver another, the pancreas and spleen another, and every organ of sense also another. As there are various administrations of these organs in the body, so likewise there are various administrations of soci- eties in the Greatest Man, which is heaven ; for there are societies that correspond to the organs. That there is a correspondence of all things of heaven with all things of man may be seen in its own chapter above (n. 87-102). But all the forms of government agree in this, that they ^ By David, in the prophetic parts of the Word, is meant the Lord, n. 1888, 9954. ^ By Zion, in the Word, is meant the church, specifically the celes- tial church, n. 2362, 9055. 132 HEAVEN AND HELL regard the public good as their end, and in that the good of every one./ And this is so because all in the whole heaven are under the auspices of the Lord, Who loves all and from Divine love ordains that there should be a com- mon good, from which each 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 common good, so far he loves all and every one ; and because that love is of the Lord, therefore he is so far loved by the Lord, and good befalls him. 218. From these things it may be evident what sort of governors there are, namely, that they are in love and in wisdom more than others, and thus from love will good to all, and from wisdom know how to provide for its bemg done. Such governors do not rule and command, but min- ister and serve ; for to do good to others from the love of good is to serve, and to provide for its being done is to minister. Neither do they make themselves greater than others, but less ; for they have the good of society and their neighbor in the first place, and their own in the second place : what is in the first place is greater, and what is in the second less. And yet they have honor and glory ; they dwell in the midst of the society, in higher position than the rest, and also in magnificent palaces. They even accept this glory and honor, not for the sake of themselves, but for the sake of obedience, for all there know that they have / Every man and society, also one's country and the church, and in a universal sense the kingdom of the Lord, is a neighbor, and to do good to them from the love of good, according to the quality of their state, is to love the neighbor; thus their good, which also is the com- mon good, which is to be consulted, is the neighbor, n. 6818-24, 8123. Civil good also, consisting in what is just, is a neighbor, n. 2915, 473°, 8120-23 Hence charity toward the neighbor extends itself to every thing of the life of man, and to love good and do good from the love of good and truth, and also to do what is just from the love of what is just, in every function and in every work, is to love the neighbor, a 2417, 8121-24 GOVERNMENTS IN HEAVEN 133 the honor and glory from the Lord, and that on this account they are to be obeyed. This is what is meant by the Lord's words to His disciples : Whosoever would become great among you, let him be your minister ; and whosoever would be first among you, let him be your servant ; as the Son of man came not to be ministered unto, but to minister (Matt. XX. 27, 28). He that is greatest among you, let him be as the least, and he that is chief, as he that doth minister (Luke xxii. 26). 219. A similar government also in least form is in every house. There is the master of the house and there are servants ; the master loves the servants, and the serv^ants love the master, so that from love they serve each other ; the master teaches how they ought to live, and tells what is to be done ; the servants obey and perform their duties. To perform use is the enjoyment of the life of all ; from which it is evident that the Lord's kingdom is a kingdom of uses. 220. There are also governments in the hells, for unless there were governments, they would not be kept in bonds ; but the governments there are opposite to the governments in heaven, being all of self-love. Every one there wishes to rule others and to be preeminent. Those who do not favor them they hold in hatred and make objects of their vengeance and fury, for such is the nature of self-love. The more malignant, therefore, are set over them as gov- ernors, whom they obey from fear.^ But of this below, when we come to treat of the hells. g There are two kinds of rule, one from love to the neighbor, the other from love of self, n. 10814. All things good and happy result from the rule which is from love to the neighbor, n. 10160, 108 14. In heaven no one desires to rule from the love of self, but all desire to minister, and this is to rule from love to the neighbor; and hence they have so great power, m. 5732. All evils result from rule from the love of self, n. 10038. After the loves of self and of the world began to reign, men were compelled for security to subject themselves to gov- ernments, n. 7364, 10160, 10814. 1 134 HEAVEN AND HELL DIVINE WORSHIP IN HEAVEN. DIVINE WORSHIP IN HEAVEN 135 221. Divine worship in the heavens is not unUke Divine worship on earth as to externals, but as to internals it dif- fers. In the heavens, as on earth, there are doctrines, there are preachings, and there are temples. The doctrines agree as to essentials, but are of more interior wisdom in the higher heavens than in the lower. The preachings are ac- cording to the doctrines ; and as they have houses and pal- aces (n. 183-190), so likewise they have temples, in which there is preaching. That there are such things also in heaven, is because angels are continually being perfected in wisdom and love ; for they have understanding and will equally as men, and the understanding is such that it may be continually perfected, and in like manner the will ; the understanding by the truths of intelligence, and the will by the goods of love.*^^ 222. Divine worship itself, in the heavens, does not how- ever consist in frequenting temples, and in hearing preach- ing, but in a life of love, charity, and faith, according to doctrines ; preachings in temples serve only as means of instruction in matters of life. I have spoken with angels on this subject, and told them that in the world it is be- lieved that Divine worship is only to frequent temples, hear preaching, attend the sacrament of the supper three or four times a year, and perform other acts of worship according to the statutes of the church, and likewise to set apart par- ticular times for prayer, and then to behave devoutly. The angels said that these are outward deeds which ought to be done, but that they are of no avail unless there be an inter^ nal from which they proceed, and that the internal is a life according to the precepts which doctrine teaches. a The understanding is recipient of truth, and the will of good, n. 3623, 6125, 7503, 9300, 9930. As all things have relation to truth and good, so the all of man's life has relation to understanding and will, n. 803, I0I22. Angels are perfected to eternity, n. 4803, 6648. 223. That I might know what their meetings in the tem- ples are, it has sometimes been given me to go in and hear preaching. The preacher stands in a pulpit on the east ; before his face sit those who are in the light of wisdom more than others, on the right and left side of them, those who are in less light. They sit around in the form of a circle, but so that all are in the view of the preacher, no one being at the sides on either hand, so as to be out of his view. At the entrance, which is at the east of the tem- ple, and on the left of the pulpit, stand those who are being initiated. No one is allowed to stand behind the pulpit ; if any one be there, the preacher is confused. The case is the same if any one in the congregation dissents, and so he must needs turn away his face. The preachings are of such wisdom that none in the world can be compared with them ; for in the heavens they are in interior light. The temples appear as of stone in the spiritual kingdom, and as of wood in the celestial kingdom, because stone corresponds to truth, in which those are who are in the spiritual kingdom, and wood corresponds to good, in which those are who are in the celestial kingdom.* The sacred edifices in the latter kingdom are not called temples, but houses of God ; and here they are without magnificence ; but in the spiritual kingdom they are magnificent in various degree. 224. I once spoke with a preacher about the holy state in which those are who hear preaching in churches ; and he said that every one is pious, devout, and holy according to his interiors, which are of love and faith, since in these is holiness itself, because the Divine of the Lord ; and that he did not know what outward holiness is without inward ; and when he thought of it, he said that perhaps it may be something which counterfeits holiness in outward appear- * Stone signifies truth, n. 114, 643, 1298, 3720, 6426, 8609, 10376. Wood signifies good, n. 643, 3720, 8354. On this account the most ancient people, who were in celestial good, had sacred buildings of wood, n. 3720. 136 HEAVEN AND HELL ance, either acquired by art or hypocritical ; and that some spurious fire, from the love of self and the world, may kindle and display such holiness. 225. All the preachers are from the Lord's spiritual king- dom, and none from the celestial kingdom. That they are from the spiritual kingdom, is because angels there are in truths from good, and all preaching comes from truths. That there are no preachers from the celestial kingdom, is because there they are in the good of love, and from that they see and perceive truths, but do not speak about them. Although angels in the celestial kingdom perceive and see truths, still there are preachings there, since by preaching they are enlightened in the truths which they know, and are perfected by many which they did not know before . as soon as they hear them, they also acknowledge them, and thus perceive them. The truths which they perceive, they also love, and by living according to them, make them of their life : to live according to truths, they say, is to love the Lord.^ 226. All preachers are appointed by the Lord, and are thereby in the gift of preaching ; it is not allowable for any others to teach in the temples. They are called preachers, but not priests. The reason that they are not called priests, is because the priesthood of heaven is the celestial king- dom ; for priesthood signifies the good of love to the Lord, in which those are who are in that kingdom ; but the roy- alty of heaven is the spiritual kingdom, for royalty signifies truth from good, in which are those who are in that king- dom (see above, n. 24 ).'^ c To love the Lord and the neighbor is to live according to the Lord's precepts, n. 10143, 10153, 10310, 10578, 10645, 10683. d Priests represented the Lord as to Divine good, kings as t6 Divine truth n "015, 6148. Hence a priest in the Word signifies those who are in the good of love to the Lord, thus the priesthood signifies that good, n. 9806, 9809. A king, in the Word, signifies those who are m Divine truth, thus what is kingly signifies truth from good, n. 1672, 2015, 2069, 4575, 4581. 4966, 5044. THE POWER OF ANGELS OF HEAVEN 137 227. The doctrines according to which are their preach- ings, all regard life as their end, and none regard faith with- out Hfe. The doctrine of the inmost heaven is more full of wisdom than the doctrine of the middle heaven, and this more full of intelligence than the doctrine of the lowest heaven ; for the doctrines are adapted to the perception of the angels in each heaven. The essential of all the doc- trines is, to acknowledge the Divine Human of the Lord. THE POWER OF ANGELS OF HEAVEN. 228. That angels have power those cannot understand who know nothing of the spiritual world, and of its influx into the natural world. They think that angels cannot have power because they are spiritual, and so pure and unsub- stantial that they cannot even be seen with the eyes. But those who look more interiorly into the causes of things, take a different view. They know that all the power which man has, is from his understanding and will — for without these he cannot move a particle of his body — and the understanding and will are his spiritual man. This moves the body and its members at its pleasure; for what it thinks, that the mouth and tongue speak, and what it wills, this the body does ; it also gives strength at pleasure. The will and understanding of man are ruled by the Lord through angels and spirits, and therefore all things of the body also are 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 ; angels have been suffered to move my steps, my actions, my tongue and speech, as they pleased, and this by flowing into my will and thought ; and I found by experience that of myself I could do nothing. They said afterward that every man is so ruled, and that he may know this from the doctrine of 138 HEAVEN AND HELL the Church and from the Word, for he prays that God may send His angels to lead him, direct his steps, teach him, and inspire what he should think and what he should speak, and other like things ; though when he thinks by himself without doctrine, he says and believes otherwise. These things are said that it may be known what power angels have with man. 229. But in the spiritual world the power of angels is so great, that if I should bring forward all that I have seen in regard to it, it would exceed belief. If anything there re- sists, which is to be removed because 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 were occupied by the evil, cast down and overthrown, and sometimes shaken from one end to the other, as in earth- quakes ; also rocks opened in the midst even to the deep, and the evil who were upon them swallowed up. I have seen also some hundreds of thousands of evil spirits dispersed by them and cast into hell. Numbers are of no avail against them, nor arts, cunning, and leagues, for they see all, and disperse them in a moment. But more may be seen on this subject in the account of the Destruction of Babylon. Such power have angels in the spiritual world. That they have similar power in the natural world too, when it is granted, is evident from the Word — as that they gave whole armies to destruction, and that they brought a pesti- lence of which seventy thousand men died. Of this angel we read : The angel stretched out his hand against Jeru- salem to destroy it; but 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) : besides other passages. Angels, because they have such power, are called powers ; and in David we read. Bless Jehovah, ye angels mighty in strength (Psalm ciii. 20). 230. It is to be known, however, that angels have no THE POWER OF ANGELS OF HEAVEN 139 power at all from themselves, but that all their power is from the Lord ; and that they are only so far powers as they acknowledge this. Whoever of them believes that he has power from himself, becomes instantly so weak that he cannot even resist one evil spirit ; which is the cause that angels attribute nothing at all of merit to themselves, that they are averse to all praise and glory on account of any- thing done, and that they ascribe the praise and glory to the Lord. 231. It is Divine truth proceeding from the Lord which has all power in the heavens, for the Lord in heaven is Di- vine truth, united to Divine good (see n. 126-140) ; as far as angels are receptions of this truth, so far they are pow- ers.'^ Every one also is his own truth and his own good, because every one is such as his understanding and will are ; and the understanding is of truth, because its all is from truths, and the will is of good, because its all is from goods ; for whatever any one understands, this he calls truth, and whatever he wills, this he calls good : from this it is that every one is his own truth and his own good.* As far, therefore, as an angel is truth from the Divine and good from the Divme, so far he is a power, because so far the Lord is with him ; and because no one is in good and truth exactly similar or the same with another — since in heaven, as in the world, there is perpetual variety (n. 20) — therefore one angel is not in similar power as another. Those are in the greatest power who constitute the arms in the Greatest Man, or heaven ; because those who are there « Angels are called powers, and they are powers from the reception of Divine truth from the Lord, n. 9639. Angels are recipients of Di- vine truth from the Lord, and on this account they are called gods in the Word throughout, n. 4295, 4402, 7268, 7873, 8301, 9160. * A man, and an angel, is his own good and his own truth, thus his own love and his own faith, n. 10298, 10367. He is his own under- standing and his own will, since the all of life is thence, the life of good being of the will, and the life of truth being of the understand- ing, n. 10076, 10177, 10264, 10284. 140 HEAVEN AND HELL are in truths beyond others, and into their truths there flows good from the whole heaven. The power also of the whole man transfers itself into the arms, and by them the whole body exercises its powers ; hence it is that by arms and by hands in the Word, is signified power. ^ In heaven there sometimes appears a naked arm from this source, which is of so great power that it could break in pieces everything in its way, even if it were a rock upon earth. Once also it was moved toward me, and I perceived that it was able to crush my bones to atoms. 232. That the Divine truth which proceeds from the Lord has all power, and that angels have power as far as they are receptions of Divine truth from the Lord, may be seen above (n. 137). But angels are so far receptions of Divine truth as they are receptions of Divine good, for truths have all power from good, and none without good ; and likewise good has all power through truths, and none without truths : power exists from the conjunction of the two. It is similar with faith and love ; for whether you say truth or faith it is 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 an- gels have by means of truths from good, was evident also from this, that an evil spirit, when only looked upon by angels, falls into a swoon and does not appear as a man. and this until the angel turns away his eyes. The reason c The correspondence of the hands, the arms, and shoulders, with the Greatest Man or heaven, n. 4931-37- ^y arms and hands in the Word, is signified power, n. 878, 3091, 4932, 4933, 6947, 10019. d All power in heaven is of truth from good, thus of faith from love, n. 3091, 3563, 6423, 8304, 9643, 10019, 10182. All power is from the Ix)rd, because from Him is all the truth of faith and the good of love, n. 9327, 9410. This power is meant by the keys given to Peter, n. 6344. It is Divine truth proceeding from the Lord which has all power, n. 6948, 8200. This power of the Lord is what is meant by sitting at the right hand of Jehovah, n. 3387, 4592, 4933, 7518, 7673, 8281, 9133. The right hand denotes power, n. 10019. THE SPEECH OF ANGELS 141 that such an effect is produced by the look of angels is, that the sight of angels is from the light of heaven, and the light of heaven is Divine truth (see above, n. 126-132) : eyes also correspond to truths from good.^ 233. Since truths from good have all power, falsities from evil have no power at all./ All in hell are in falsities from evil, and so they have no power against truth and good. But what power they have among themselves, and what power evil spirits have before they are cast into hell, will be told hereafter. THE SPEECH OF ANGELS. 234. Angels talk together just as men do in the world, and also on various subjects, as on domestic affairs, on civil affairs, on the affairs of moral life, and on those of spiritual life ; nor is there any other difference than that they con- verse more intelligently than men, because more interiorly from thought. It has been given me often to be in com- pany with them, and to speak with them as friend with friend, and sometimes as stranger with stranger ; and then, because I was in a similar state with them, I knew no other- wise than that I was speaking with men on earth. 235. Angelic speech, just like human speech, is distin- guished into words, and is also uttered by sound and heard by sound ; for angels like men have mouth, tongue, and ears, and also an atmosphere, in which the sound of their speech is articulated ; but it is a spiritual atmosphere, ac- commodated to angels, who are spiritual. Angels also breathe in their atmosphere and utter words by means of breath, as men do in theirs. "^ e The eyes correspond to truths from good, n. 4403-21, 4523-34» 6923. / Falsity from evil has no power, because truth from good has all power, n. 6784, 1048 1. « In the heavens there is respiration, but it is of an mterior kmd, 142 HEAVEN AND HELL 236. All in the whole heaven have one language, and they all understand one another, from whatever society they are, whether near or distant. Language is not learned there, but is natural to every one ; for it flows from their very affection and thought. The sound of speech corre- sponds to their affection, and the articulations of sound, which are words, correspond to the ideas of thought which are from affection ; and because language thus corresponds, it is itself also spiritual, for it is affection sounding and thought speaking. He who attends may know that all thought is from the affection of love, and that the ideas of thought are various forms into which the general affec- tion is distributed ; for no thought nor idea at all is given without affection, their soul and life being from it. It is from this that angels know what another is, merely from his speech ; from the tone, what his affection is, and from the articulations of sound, or words, what his mind is. The wiser angels know from a single series of speech what the ruling affection is, for to this they chiefly attend. That every one has various affections, is known — one when in joy, another when in grief, another when in clemency and mercy, another when in sincerity and truth, another when in love and charity, another when in zeal or in anger, another when in simulation and deceit, another when in quest of honor and glory, and so on — but the ruling affection or love is in them all, and so angels who are wise, because they perceive this, know from the speech one's whole state. That it is so, has been given me to know from much expe- rience. I have heard angels discovering one's life merely from hearing him. They said also that from some ideas of one's thought they know all things of his hfe — because from these ideas they know his ruling love, in which are all n. 3884, 3885: from experience, n. 3884, 3885, 3891, 3893. Respirations there are dissimilar and various according to their states, n. 1 119, 3S86, 3887, 3889, 3892, 3893. The wicked cannot breathe at all in heaven, and if they come thither, they are suffocated, n. 3894. THE SPEECH OF ANGELS 143 things in their order — and that man's book of life is nothing else. 237. Angelic language has nothing in common with hu- man languages, unless with some words, which sound from a certain affection ; yet not with the words themselves, but with their sound — on which subject something will be said in what follows. That angelic language has nothing in common with human languages, is evident from this, that it is impossible for angels to utter one word of human lan- guage. This has been tried, but they could not ; for they cannot utter anything but what is quite in agreement with their affection. That which is not in agreement is repug- nant to their very life, for life is of affection, and theii speech is from their life. I have been told that the first language of men on our earth was in agreement with an- gelic language, because they had it from heaven ; and that the Hebrew language agrees with it in some things. 238. Because the speech of angels corresponds to their affection, which is of love, and the love of heaven is love to the Lord and love toward the neighbor (see above, n. 13 to 19), it is evident how elegant and enjoyable their speech is, for it affects not only the ears, but also the interiors of the mind of those who hear. There was a certain hard- hearted spirit, with whom an angel spoke ; till he was at length so affected by his speech that he shed tears, saying that he could not resist, for it was love speaking, and that he never wept before. 239. The speech of angels is also full of wisdom, since it proceeds from their interior thought, and their interior thought is wisdom, as their interior affection is love, their love and wisdom uniting in speech. Consequendy it is so full of wisdom, that they can express by one word what man cannot express by a thousand words, and also the ideas of their thought comprehend such things as man cannot conceive, still less utter. Hence it is that the things which have been heard and seen in heaven are said to be ineffa- 144 HEAVEN AND HELL ble, and such as ear has not heard nor eye seen. That it is so, has also been given me to know by experience. I have sometimes been let into the state in which angels are, and in that state have spoken with them, and then I under- stood all ; but when I was let back into my former state, and thus into the natural thought proper to man, and wished to recollect what I had heard, J could not ; for there were thousands of things not adapted to the ideas of natural thought, thus not expressible, except only by variegations of heavenly light, and not at all by human words. The ideas of thought of angels, from which are their words, are likewise modifications of the light of heaven, and the af- fections, from which is the sound of the words, are varia- tions of the heat of heaven — since the light of heaven is Divine truth or wisdom, and the heat of heaven is Divine good or love (see above, n. 126 to 140), and the angels have affection from Divine love, and thought from Divine wisdom.* 240. Because the speech of angels proceeds immediately from their affection, the ideas of thought being, as was said above (n. 236), various forms into which the general af- fection is distributed, angels can express in a minute what man cannot express in half an hour ; and they can also by a few words present what has been written on many pages, as has been proved to me by much experience.^ The ideas of thought of angels and the words of their speech make one, as efficient cause and effect ; for in the words is pre- sented in effect what is in the ideas of thought in cause ; hence it is, that every word comprehends in it so many things. The particulars also of the thought, and hence of b The ideas of angels, from which they speak, are expressed by won- derful variations of the light of heaven, n. 1646, 3343, 3993- c Angels can express by their speech in a moment more than man can express by his in half an hour, and they can also express such thmgs as do not fall into the expressions of human speech, n. 1641-43, 1645, 4609, 7089. THE SPEECH OF ANGELS 145 the speech of angels, appear when presented to view like a thin, outflowing wave, or atmosphere, in which are innu- merable things in their order, from their wisdom, which enter another's thought, and affect him. The ideas of thought of every one, as well angel as man, are presented to view in the light of heaven, when it pleases the Lord.^ 241. Angels of the Lord's celestial kingdom speak in like manner as angels of His spiritual kingdom, but from more interior thought. Celestial angels, because they are in the good of love to the Lord, speak from wisdom, and spiritual angels, because they are in the good of charity toward the neighbor, which in its essence is truth (n. 215), speak from intelligence — since wisdom is from good, and intelligence from truth. Hence the speech of celestial an- gels is like a gentle stream, soft, and as it were continuous ; but the speech of spiritual angels is a little vibratory and discrete. The speech of celestial angels has much of the sound of the vowels u and o, but the speech of spiritual angels has much of the sound of e and /; for vowels are for sound, and in sound there is affection, the sound of the speech of angels corresponding to affection — as was said above (n. 236)— and the articulations of sound, which are words, corresponding to the ideas of thought which are from affection. Since vowels do not belong to language, but to the elevation of its words by tone to various affec- tions according to one's state, in the Hebrew tongue the vowels are not expressed and are sounded variously. From his intonation the angels know a man's quality as to affec- '^ There are innumerable things in one idea of thought, n. 1008, 1869, 494O, 6613-18. The ideas of man's thought are opened in the other life, and presented to view, to the hfe, as to their quality, n. 1869, 3310, 5510. What their appearance is, n. 6601, 8885. The ideas of angels of the inmost heaven appear like flamy light, n. 6615. The ideas of angels of the lowest heaven appear like thin white clouds, n. 6614. The idea of an angel seen, from which was radiation to the Lord, n. 6620. The ideas of thought extend themselves at large into the socie- ties of angels round about, n. 6598-6613. 146 HEAVEN AND HELL tion and love. The speech of celestial angels is without hard consonants and seldom passes from consonant to con- sonant without the interposition of a word beginning with a vowel. This is why in the Word the particle " and " is so often interposed, as may be evident to those who read the Word in the Hebrew language, in which the particle is soft, beginning and ending with a vowel sound. In the Word, in Hebrew, it may in some measure be known from the very words, whether they belong to the celestial or the spir- itual class, thus whether they involve good or truth ; those which involve good partake much of u and ^, and also somewhat of a, while those which involve truth partake of e and /.* Because affections express themselves chiefly by tones, in human speech also when great subjects are spoken of, such as heaven \coelunf\ and God \_Drus~\, words are preferred that contain the vowels u and o. Musical sounds, too, swell into the same vowels when such subjects are ex- pressed, but not for subjects of less magnitude. By this means musical art knows how to express affections of va- rious kinds. 242. In angelic speech there is a certain concord which cannot be described. '^ This concord is from this, that the thoughts and affections, from which speech flows, pour themselves forth and around in accordance with the form of heaven, and the form of heaven is that according to which all are consociated, and according to which is all communication. That angels are consociated according to the form of heaven, and that their thoughts and affections flow according to it, may be seen above (n. 200-212). 243. Speech similar to that in the spiritual world is im- planted in every man, but in his interior intellectual part ; and because this with man does not fall into words analo- * That is, the European vowel sounds — u as in ru/e, a as xm father ^ e as mfete, i as in machine. e In angelic speech there is concord with harmonious cadence, n. 1648, 1649, 71 91. THE SPEECH OF ANGELS 147 gous to affection, as with angels, man does not know that he is in it ; yet it is from this fact that man when he comes into the other life, has the same speech as spirits and an- gels, and thus knows how to speak without instruction./ But more will be said on this subject hereafter. 244. All in heaven have one speech, as was said above ; but it is varied in this, that the speech of the wise is inte- rior, and more full of variations of affections and of ideas of thoughts ; the speech- of the less wise is exterior and less full ; and the speech of the simple is still more external and so consists of words, from which the sense is to be drawn in the same manner as when men speak with one an- other. There is also speech by the face, closing in some- thing sonorous modified by ideas ; there is speech in which heavenly representatives are joined to ideas, and also pro- ceed from ideas to sight ; there is also speech by gestures corresponding to their affections, and representing things similar to what are expressed by their words ; there is speech by the generals of affections and by the generals of thoughts ; and there is speech like thunder, besides other kinds. 245. The speech of evil and infernal spirits is in like manner spiritual, because from affections, but from evil af- fections and their filthy ideas, to which angels are altogether averse. The modes of speaking in hell are thus opposite to those of heaven ; and therefore evil spirits cannot endure angelic speech, and angels cannot endure infernal speech. Infernal speech is to angels as bad odor striking the nos- trils. The speech of hypocrites, who are those who can feign themselves angels of light, is as to words similar to / There is spiritual or angelic speech belonging to man, though he is ignorant of it, n. 4104. The ideas of the inner man are spiritual, but man during his life in the world perceives them naturally, because he then thinks in what is natural, n. 10236, 10237, ^^S^^- ^^^ a^®' death comes into his inner ideas, n. 3226, 3342, 3343, 10568, 10604. Those ideas then form his speech, n. 2470-79. 148 HEAVEN AND HELL the speech of angels, but as to affections and ideas of thought therefrom, it is altogether opposite. Consequently their speech when its inward nature is perceived — as by wise angels — is heard as the gnashing of teeth, and strikes with horror. THE SPEECH OF ANGELS WITH MAN. 246. Angels who speak with man do not speak in their own language, but in the man's language, and also in other languages with which the man is acquainted, but not in languages unknown to the man. That it is so, is because angels when they speak with man, turn themselves to him, and conjoin themselves to him, and the conjunction of an angel with a man, causes both to be in similar thought ; and because the thought of man clings to his memory and this is the source of his speech, both are in the same language. Besides, an angel or a spirit when he comes to a man, and by turning to him is conjoined to him, comes into all his memory, insomuch that he scarce knows otherwise than that he knows from himself what the man knows, including his languages. I have spoken with angels about this, and said that perhaps they supposed they spoke with me in my mother tongue, because such was the appearance, when yet it was not they who spoke, but I ; and that this might be evident from the fact that angels cannot utter one word of human language (n. 237), and that human language is nat- ural and they are spiritual, and those who are spiritual can- not produce anything naturally. To this they said, that they know their conjunction with the man with whom they speak to be with his spiritual thought, but because that flows into his natural thought, and this clings to his mem- ory, the language of the man appears to them as their own, together with all his knowledge ; and that this is the case, because it was the Lord's pleasure that there should be such conjunction and as it were insertion of heaven with man ; THE SPEECH OF ANGELS WITH MAN 149 but that the state of man at this day is different, so that there is no longer such conjunction with angels, but with spirits who are not in heaven. I have also spoken with spirits on the same subject, who would not believe that it is the man who speaks, but believed it was they in the man, and also that man does not know what he knows, but they ; thus that all things which the man knows are from them. I wished by many things to prove that it is not so, but in vain. Who are meant by spirits and who by angels, will be told in what follows, when the world of spirits is treated of. 247. Another reason that angels and spirits conjoin themselves so closely with man as not to know but that the man's things are their own, is that there is such conjunction between the spiritual and the natural world with man, that they are as it were one ; and since man has separated him- self from heaven, it has been provided by the Lord that with every one there should be angels and spirits, and that man should be ruled through them by Him : for that reason there is so close conjunction. It would have been other- wise if man had not separated himself, for then he might have been governed through the general influx from heaven by the Lord, without spirits and angels adjoined to him. But this subject will be specially treated in what follows, when treating of the conjunction of heaven with man. 248. The speech of an angel or spirit with man is heard as sonorously as the speech of man with man, yet not by others who stand near, but by himself alone. The reason is, that the speech of an angel or spirit flows first into man's thought, and by an inner way into his organ of hearing, thus affecting it from within ; but the speech of man with man flows first into the air, and by an outward way into his or- gan of hearing, thus affecting it from without. From this it appears that the speech of an angel or spirit with man is heard within him, and because it equally affects the organs of hearing, is also equally sonorous. That the speech of an angel and of a spirit flows down even into the ear from ISO HEAVEN AND HELL THE SPEECH OF ANGELS WITH MAN 151 within, has become evident to me from this, that it also flows into the tongue, causing a slight vibration, but not with any motion, as when the sound of speech is articulated by it into words by the man himself. 249. To speak with spirits, however, is at this day seldom given, since it is dangerous ; « for then the spirits know that they are with man, which otherwise they do not know ; and evil spirits are such that they hold man in deadly hatred and desire nothing more than to destroy him, both soul and body. This in fact is done with those who have indulged much in fantasies, until they have removed from themselves the enjoyments proper to the natural man. Some, also, who lead a solitary life, at times hear spirits speaking with them, and without danger ; but the spirits with them are at intervals removed by the Lord, lest they should know that they are with man. For, most spirits do not know that there is any other world than that in which they are, and so do not know that there are men elsewhere ; accordingly it is not permitted man to speak in turn with them, for if he should they would know it. Those who think much on re- ligious subjects, and are so intent upon them as to see them as it were inwardly in themselves, begin also to hear spirits speaking with them ; for religious persuasions, whatever they are, when man from himself dwells upon them, and does not modify them by the various things of use in the world, go interiorly and dwell there and occupy the whole spirit of the man, thus entering the spiritual world and af- fecting spirits there. But such persons are visionaries and enthusiasts, and whatever spirits they hear they believe to be the Holy Spirit, when in fact they are enthusiastic spirits. « Man is able to speak with spirits and angels, and the ancients fre- quently spoke with them, n. 67-69, 784, 1634, 1636, 7802. In some earths angels and spirits appear in human form and speak with the inhabitants, n. 10751, 10752. But on this earth at this day it is danger- ous to speak with spirits, unless man be in true faith, and be led by th^* Lord, n. 784, 9438, 10751. Those who are such see falsities as truths, and because they see them, they persuade themselves, and likewise persuade those with whom they flow in ; and because those spirits began also to persuade to evils and to be obeyed, by de- grees they were removed. Enthusiastic spirits are distin- guished from other spirits by this, that they believe them- selves to be the Holy Spirit and what they say to be Divine. Those spirits do not maltreat man, because man honors them with Divine worship. I have spoken with them sev- eral times, and then the wicked things were discovered which they infused into their worshippers. They dwell to- gether to the left in a desert place. 250. To speak with the angels of heaven is granted only to those who are in truths from good, especially to those who are in the acknowledgment of the Lord, and of the Divine in His Human, because this is the truth in which the heavens are. For, as was shown above, the Lord is the God of heaven (n. 2-6) ; the Divine of the Lord makes heaven (n. 7-12) ; the Divine of the Lord in heaven is love to Him and charity toward the neighbor from Him (n. 13-19) ; the whole heaven in one complex represents one man, in like manner every society of heaven, and every angel is in per- fect human form, and this from the Divine Human of the Lord (n. 59-86). From which it is evident, that to speak with the angels of heaven is not granted to any but those whose interiors are opened by Divine truths even to the Lord, for into these truths the Lord flows in with man, and when the Lord, heaven also flows in. That Divine truths open the interiors of man, is because man is so created that as to the internal man he may be an image of heaven, and as to the external he may be an image of the world (n. 57) ; and the internal man is not opened except by Divine truth proceeding from the Lord, because that is the hght of heaven and the life of heaven (n. 126-140). 251. The influx of the Lord Himself with man is into his forehead and thence into the whole face, since the fore- 152 HEAVEN AND HELL head of man corresponds to love, and the face corresponds to all his interiors.* The influx of spiritual angels with man is into his head everywhere, from the forehead and temples to every part within which is the cerebrum, because that region of the head corresponds to intelHgence ; but the in- flux of celestial angels is into that part of the head within which is the cerebellum, and which is called the occiput, from the ears all around, even to the neck, for that region corresponds to wisdom. All the speech of angels with man enters by these ways into his thoughts ; and by this means I have perceived what angels they were who spoke with me. 252. They who speak with angels of heaven, see at the same time things that are in heaven, because they see from the light of heaven, in which their interiors are, and the angels also see through them things that are on the earth '^ — since with them heaven is conjoined to the world, and the world is conjoined to heaven. For, as was said above (n. 246), when angels turn themselves to man, they so con- join themselves to him that they know not otherwise than that his things are their own, not only those of his speech, but also those of his 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 angels of heaven were the most ancient people on this earth, whose times were therefore called the golden age. These, because they acknowledged the Divine under a hu- man form, thus the Lord, spoke with angels of heaven as with their friends, and angels of heaven with them Hkewise 6 The forehead corresponds to heavenly love, and hence in the Word signifies that love, n. 9936. The face corresponds to the interi- ors of man, which are of thought and affection, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306. The face also is formed to correspondence with the interiors, n. 4791-4805, 5695. Hence the face, in the Word, signifies the interiors, n. 1999, 2434, 3527, 4066, 4796. c Spirits can see nothing through man which is in this solar world, but they have seen through my eyes, and the reason, n. 1880. THE SPEECH OF ANGELS WITH MAN 153 as with their friends ; and in them heaven and the world made one. But man after those times successively removed himself from heaven, by loving himself more than the Lord and the world more than heaven ; consequendy he began to feel the delights of the love of self and the world separate from the delights of heaven, and at length to such a degree that he knew no other delight. Then his interiors were closed which had been open into heaven, and his exteriors were opened to the world ; and when this is the case, man is in light as to all things of the world, and in thick dark- ness as to all things of heaven. 253. After those times it was seldom that any one spoke with angels of heaven ; but some spoke with spirits, who are not in heaven. For man's interiors and exteriors are such that they are either turned to the Lord as their common centre (n. 124), or to self, and thus back from the Lord. Those which are turned to the Lord, are also turned to heaven ; but those which are turned to self, are also turned to the world, and these can with difiiculty be elevated ; yet they are elevated by the Lord as far as can be done, by conversion of the love, and this by means of truths from the Word. 254. I have been informed how the Lord spoke with the prophets through whom the Word was given. He did not speak with them as with the ancients, by an influx into their interiors, but through spirits who were sent to them, whom He filled with His look, and thus inspired with words which they dictated to the prophets ; so that it was not influx but dictation. And because the words came forth immediately from the Lord, they are each filled with the Divine, and contain within an internal sense, which is such that angels of heaven perceive them in a heavenly and spir- itual sense, when men perceive them in a natural sense : thus the Lord has conjoined 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 154 HEAVEN AND HELL THE SPEECH OF ANGELS WITH MAN 155 the Divine from the Lord knows not otherwise than that he is the Lord, and that it is the Divine that speaks, and this even until he has done speaking; afterward he perceives and acknowledges that he is a spirit, 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 : the spirits also called themselves Jehovah, as may be manifest, both from the prophetic and from the historic parts of the Word. 255. That the nature of the conjunction of angels and spirits with man may be known, I may relate some things worthy of note, from which it may be illustrated and in- ferred. When angels and spirits turn themselves to man, . then they know not otherwise than that the man's language is their own, and that they have no other. The reason is, that they are then in the man's language and not in their own, which they do not even remember ; but as soon as they turn themselves from the man, then they are in their own angelic and spiritual language, nor do they know any- thing of the language of the man. The case was similar with me when I was in company with angels, and in a sim- ilar state with them. Then I spoke with them in their lan- guage, nor did I know anything of my own, which I did not even remember ; but 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 they were afar off, as loudly as when they were near. But when they turn themselves from man and speak with one another, the man hears nothing at all of what they say, even if it be close to his ear. From this it was made evident that all conjunction in the spiritual woHd is according as they turn themselves. It is also worthy to be mentioned that many together can speak with a man, and the man with them ; for they send some spirit from themselves to the man with whom they wish to speak, I and the spirit sent turns himself to him, and the rest of them turn to their spirit and thus concentrate their thoughts, which the spirit utters. The spirit then knows no other- wise than that he speaks from himself, and they know no otherwise than that they are speaking. Thus the conjunc- tion of many with one is effected by their turning toward him.^ But of these emissary spirits, who are also called subjects, and communication with them, more will be said hereafter. 256. An angel or spirit is not allowed to speak with a man from his own memory, but from that of the man ; for angels and spirits have memory as well as men. If a spirit should speak with a man from his own memory, then the man would not know otherwise than that the things which he then thought were his own, when yet they were the spir- it's ; it is like the recollection of a thing, which yet the man never heard or saw. That it is so, has been given me to know from experience. From this some of the ancients had 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 concluded it from this, that sometimes there occurred to them a recollection, as it were, of things which they never saw or heard ; and this came to pass because spirits flowed from their own memory into their ideas of thought. 257. There are also spirits, called natural and corporeal spirits, who when they come to a man, do not conjoin them- selves with his thought like other spirits, but enter into his body, and occupy all his senses, and speak through his mouth, and act by his members, then not knowing but that all things of the man are theirs. These are the spirits who d Spirits sent from societies of spirits to other societies are called subjects, n. 4403, 5856. Communications in the spiritual world are effected by such emissary spirits, n. 4403, 5856, 5983. A spirit, when he is sent forth and serves for a subject, does not think from himself, but from those by whom he is sent forth, n. 5985-87. 156 HEAVEN AND HELL obsess man ; but they have been cast by the Lord into hell, and thus altogether removed, so that such obsessions are not permitted at this day/ WRITINGS IN HEAVEN. 258. As angels have speech and their speech is a speech of words, they have also writings, and by writings they ex- press their sentiments as well as by speech. Several times papers have been sent to me, traced with writings, quite like manuscripts, and some Hke printed papers 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 thought or two. The reason was, that it is not according to Divine order to be instructed by writings from heaven, but by the Word, since by this alone there is communication and conjunction of heaven with the world, thus of the Lord with man. That papers written in heaven were seen also by the prophets, is manifest in Ezekiel : IV/ien I looked, behold a hand put forth by a spirit to me, and in it the roll of a book, which he unfolded in my sight; it was written on the front and on the back (ii. 9, 10). And in John : / saw at the right hand of Him who sat on the throne, a book written within and on the back, sealed with seven seals (Apoc. v. i). 259. That there are writings in heaven, has been pro- vided by the Lord for the sake of the Word ; for this in its * External obsessions, or those of the body, are not permitted at this day as formerly, n. 1983. But at this day internal obsessions, which are of the mind, are permitted more than formerly, n. 1983, 4793. Man is obsessed inwardly when he has filthy and scandalous thoughts of God and the neighbor, and when he is only withheld from publish- ing them by external bonds, which are fear of the loss of reputation, of honor, of gain, fear of the law and of loss of life, n. 5990. Of diabolic spirits who chiefly obsess the interiors of man, n. 4793. Of di- abolic spirits who are desirous to obsess the exteriors of man, that they are shut up in hell, n. 2752, 5990. WRITINGS IN HEAVEN IS7 essence is Divine truth, from which is all heavenly wisdom, both with men and with angels, since it was dictated by the Lord, and what is dictated by the Lord passes through all the heavens in order, and terminates with man. Thus it is accommodated as well to the wisdom 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 nat- ural sense however, which is the sense of the letter with us, is not in heaven, but the spiritual sense, which is its inter- nal sense. What this sense is, may be seen in the small 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 a few words written in Hebrew letters, and it was said that every letter involved arcana of wisdom, and that these were contained in the inflections and curvatures of the letters, and thus also in the sounds. From this it was evident to me what is signified by these words of the Lord ; Verily 1 say unto you, until heaven and earth pass away, one iota or one tittle shall not pass away from the law (Matt. v. 18). That the Word is Divine as to every tittle of it, is also known in the church ; but where the Divine lies hid in every tittle, is not as yet known, and therefore shall be told. The writing in the inmost heaven consists of various inflected and circumflected forms, and the inflections and circumflexions atre according to the form of heaven ; by them angels express the arcana of their wis- dom, and also many things which they cannot utter by wwds ; and what is wonderful, angels know that writing without training or a teacher, it beuig implanted in them like their speech itself (of which n. 236) ; thus this writing is heavenly writing. That it is implanted, is because all ex- tension of the thoughts and aff'ections, and hence all com- munication of the intelligence and wisdom of angels, pro- 158 HEAVEN AND HELL ceeds according to the form of heaven (n. 201) ; conse- quently their writing flows into that form. I have been told that the most ancient people on this earth also, before let- ters were invented, had such writing ; and that it was trans- lated into the letters of the Hebrew language — which let- ters in ancient times were all inflected, and not any of them, as at this day, terminated as lines. Thus it is that in the Word are Divine things and the arcana of heaven, even in its iotas, points, and titdes. 261. This writing, which is made by characters of a heavenly form, is in use in the inmost heaven, where they ^ excel all others in wisdom. Affections are expressed by the characters, from which thoughts flow and follow in order, according to the subject treated of. Hence these writings, which it has been given me to see, involve arcana that can- not be exhausted by thought. In the lower heavens there are not such writings, but writings similar to what we have in the world, in similar letters— yet not intelligible to man, because they are in angeUc language, and angelic language is such that it has nothing in common with human lan- guages (n. 237). For by vowels they express afl"ections, by consonants the ideas of thought from affections, and by words from them the sense of the matter (see above, n. 236, 241). This writing too, which I have also seen, in- volves in a few words more than a man can describe by pages. They have the Word written in this way in the lower heavens, and by heavenly forms in the inmost heaven. 262. It is worthy of remark that writings in the heavens flow naturally from their thoughts themselves, and this so easily, that it is as if thought put itself forth ; neither does the hand hesitate in the choice of a word, because words which they speak, as well as those which they write, corre- spond to the ideas of their thought, and all correspondence is natural and spontaneous. There are also given in the heavens writings without the aid of the hand, from mere cor- respondence of the thoughts ; but these are not permanent. I WRITINGS IN HEAVEN 159 263. I have also seen writings from heaven of mere numbers, set down in order and in a series, just as in writ- ings of letters and words ; and I have been instructed that this writing is from the inmost heaven, and that their heavenly writing (spoken of above, n. 260, 261) is pre- sented in numbers with the angels of a lower heaven, when the thought from it flows down ; and that this numerical writing in like manner involves arcana, some of which can- not be comprehended by thought nor expressed by words. For all numbers correspond, and according to correspond- ence are significant, equally as words ;<» yet with the differ- ence that numbers involve generals, and words particulars ; and because one general involves innumerable particulars, numerical writing involves more arcana than literal. From these things it was evident to me that numbers in the Word signify things, as well as the words — what the simple num- bers signify, as 2, 3, 4, 5, 6, 7, 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 Arcana Coelestia where they are treated of. In that writing in heaven the number is always prefixed, on which those following in a series depend, as on their subject ; for that number is, as it were, the index of the matter which is treated of, and from which is the determination of the numbers that follow to the particular point. 264. Those who do not know anything about heaven, and who do not wish to have any other idea of it than as of something purely atmospherical, in which the angels fly about as intellectual minds, without the sense of hearing « All numbers in the Word signify things, n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4670, 6175, 9488, 9659, 10217, 10253. Shown from heaven, n. 4495, 5265. Numbers muhi- plied signify similar things with simple numbers from which they result by multiplication, n. 5291, 5335, 5708, 7973. The most ancient people had heavenly arcana in numbers, forming a kind of ecclesiastical com- putation, n. 575. i6o HEAVEN AND HELL and seeing, cannot think that they have speech and writing ; for they place the existence of everything in what is mate- rial, when yet things in heaven exist as really as those in the world ; and the angels there have all things which are of use for life and for wisdom. WISDOM OF THE ANGELS OF HEAVEN. 265. What the wisdom of the angels of heaven is, can scarcely be comprehended, because it transcends human wisdom so far that they cannot be compared ; and that which transcends appears as if it were not anything. Some things also by which it will be described, are unknown, and these before they become known, are in the understanding as shadows, and thus also hide the thing as it is in itself; but still they are such things as can be known, and when they are known be comprehended, provided the mind be delighted with them ; for delight has light with it, because it is from love ; and to those who love such things as are of Divine and heavenly wisdom, light shines from heaven, and there is enlightenment. 266. What the wisdom of angels is, may be concluded 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 same time their inner sight, which is of the mind, and their outer sight, which is of the eyes : that the light of heaven is Divine truth, or Divine wisdom, may be seen above (n. 126-133). Angels are also in heavenly heat, 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 angels are in wisdom, so that they may be called wisdoms, may be concluded from this, that all their thoughts and af- WISDOM OF THE ANGELS OF HEAVEN 161 fections flow according to heavenly form, which form is the form of Divine wisdom ; and that their interiors, which re- ceive wisdom, are arranged according to that form. That the thoughts and affections of angels flow according to the form of heaven, consequently also their intelligence and wisdom, may be seen above (n. 201-212). That angels have supereminent wisdom, may also be evident from this, that their speech is the speech of wisdom, for it flows im- mediately and spontaneously from thought, and this from affection, so that their speech is thought from affection in outward form ; hence it is that nothing withdraws them from Divine influx, and no outside thing, such as with man is brought into his speech from other thoughts. That the speech of angels is the speech of their thought and affec- tion, may be seen above (n. 234-245). To such wisdom of angels this also conspires, that all things which they see with the eyes and perceive with the senses, agree with their wisdom, since they are correspondences, and hence the ob- jects are forms representative of such things as are of wis- dom. That all things seen in the heavens are correspond- ences with the interiors of angels, and that they are repre- sentations of their wisdom, may be seen above (n. 170- 182). Moreover, the thoughts of angels are not bounded and contracted by ideas from space and time, like human thoughts, for spaces and times belong to nature, and the things that belong to nature draw off the mind from spirit- ual things, and take away extension from intellectual sight. That the ideas of angels are without time and space, and thus unlimited, beyond human ideas, may be seen above (n. 162-169, and 191-199). Again, the thoughts of angels are not brought down to earthly and material things, nor are they interrupted by any cares for the necessities of life ; thus they are not withdrawn by such things from the enjoy- ments of wisdom, as are the thoughts of men in the world. For all thmgs come to them gratuitously from the Lord ; they are clothed gratuitously, they are nourished gratui- l62 HEAVEN AND HELL tously, they have homes gratuitously (n. 1 81-190) ; and moreover they receive enjoyments and pleasures according to their reception of wisdom from the Lord. These things are said, that it may be known whence angels have so great wisdom. ** 267. That angels are capable of receiving so great wis- dom, is because their interiors are open, and wisdom, like every perfection, increases toward the interiors, thus accord- ing as they are opened/ There are three degrees of life, which correspond to the three heavens, with every angel (see n. 29-40) ; those with whom the first degree is open, are in the first or lowest heaven ; those with whom the sec- ond degree is open, are in the second or middle heaven ; but those with whom the third degree is open, are in the third or inmost heaven ; according to these degrees is the wisdom of angels in the heavens. Hence the wisdom of angels of the inmost heaven immensely transcends the wis- dom of angels of the middle heaven, and the wisdom of these immensely transcends the wisdom of angels of the lowest heaven (see above, n. 209, 210; and what degrees are, n. 38). That there are such distinctions is because the things in a higher degree are particulars, and the things in a lower degree are generals, and generals are the conti- nents of particulars. Particulars in respect to generals, are a The wisdom of angels, that it is incomprehensible and ineffable, n. 2795, 2796, 2802, 3314, 3404, 3405» 9094, 9176- b So far as man is elevated from outward to inward things, so far he comes into light, thus so far into intelligence, n. 6183, 6313. There is an actual elevation, n. 7816, 10330. Elevation from outward to inward things is like elevation out of a mist into light, n. 4598. Outer things are more remote from the Divine with man, wherefore they are respec- tively obscure, n. 6451. And likewise respectively inordinate, n. 996, 3855. Inner things are more perfect, because nearer to the Divine, n. 5146, 5147. In what is internal there are thousands and thousands of things, which appear as one general thing in what is external, n. 5707, Hence thought and perception is clearer in proportion as it is interior, n. 5920. WISDOM OF THE ANGELS OF HEAVEN i<53 as thousands or myriads to one, and so is the wisdom of the angels of a higher heaven to the wisdom of the angels of a lower heaven. Yet the wisdom of the latter in like manner transcends the wisdom of man, for man is in what is corporeal and the things of corporeal sense; and the things of man's corporeal sense are in the lowest degree. From this it is evident what kind of wisdom they possess who think from things of sense, that is, those who are called sensual men, namely, that they are not in any wisdom, but only in science ;^ but it is otherwise with those men whose thoughts are elevated above things of sense, and especially with those whose interiors are open even into the light of heaven. 268. How great the wisdom of angels is, may be evident from this, that in the heavens there is a communication of all things ; the intelligence and wisdom of one is commu- nicated to another, heaven being a communion of all goods. The reason is, that heavenly love is such that it wishes what is its own to be another's ; therefore no one in heaven perceives his own good in himself as good, unless it be also c The sensual is the ultimate part of the life of man, adhering to, and mhermg m, his corporeal part, n. 5077, 5767, 9212, 9216. 9331, 9730. He is called a sensual man Mho judges and concludes all things from the senses of the body, and who believes nothing but what he sees with his eyes and touches with his hands, n. 5094, 7693. Such a man thinks in externals, and not interiorly in himself, n. 5089, 5094, 6564, 7693- His interiors are closed, so that he sees nothmg therein of spiritual truth, n. 6564. 6844, 6845. In a word, he is in gross natu- ral light, and thus perceives nothing which is from the light of heaven n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845. Inte- riorly he IS in opposition to the things of heaven and the church, n. 6201, 6316, 6844, 6845, 6948, 6949. The learned who have confirmed themselves against the truths of the church become of such a character, n. 6316. Sensual men are cunning and malicious more than others,* n. 7693, 10236. They reason sharply and cunningly, but from corpo- real memory, in which they place all intelligence, n. 195. 196. 5700, 10236. But they reason from the fallacies of the senses, n. 5084 6948 6949, 7693- 164 HEAVEN AND HELL in another ; from this also is the happiness of heaven ; and this the angels derive from the Lord, whose Divine love is of this nature. That there is such communication in the heavens, has been also given me to know by experience : some simple ones have 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 spoke such things as they could not utter in the former state. 269. What the wisdom of angels is, cannot be described by words, but only illustrated by some general things. An- gels can express by one word what a man cannot express by a thousand words ; and moreover in one angelic word there are innumerable 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 contin- uous connection, to which human sciences never reach. Angels also supply by tone what they do not express fully by the words of their speech, in which tone there is an affection of things in their order ; for, as was said above (n. 236, 241), by tones they express affections, and by words the ideas of thought from affections ; for this reason things heard in heaven are said to be ineffable. Angels in like manner can utter in a few words everything written in a volume of a book, and put in every word such things as elevate to interior wisdom ; for their speech is such that it is consonant with affections, and every word is consonant with ideas. The words are also varied in infinite ways, ac- cording to the series of things embraced in the thought. Interior angels also can know the whole life of one speak- ing, from the sound and a few words ; for they perceive from this sound, variegated by ideas in words, his ruling love, on which everything of his life is as it were inscribed.'^ From these things it is manifest what the wisdom of angels d What rules universally, or has dominion with man, is in everything of his life, thus in everything of his affection and thought, n. 4459, II iwrfciritMirtiiBiiriiiiiiiirMmnff midniM WISDOM OF THE ANGELS OF HEAVEN 165 is. Their wisdom, in comparison with human wisdom, is as a myriad to one, or as the moving forces of the whole body, which are innumerable, are to the actions proceeding from them, which to human sense appear as one ; or as the thou- sand things of an object seen under a perfect microscope, to the one obscure thing seen by the naked eye. Let me illustrate the subject by an example. An angel from his wisdom described regeneration, and brought forward arcana about it in their order even to hundreds — filling each of these with ideas in which there were interior arcana, and this from beginning to end ; for he explained how the spir- itual man is conceived anew, is carried as it were in the womb, is born, grows up, and is successively perfected. He said that he could increase the number of arcana even to thousands, and that those which were told, were only about the regeneration of the external man, while there were in- numerable more about the regeneration of the internal. From these and other like things heard from angels, it has been shown me how great is their wisdom, and how great in comparison the ignorance of man, who scarcely knows what regeneration is, and does not know any step of the process when he is being regenerated. 270. Something shall now be told about the wisdom of angels of the third or inmost heaven, and how much it ex- ceeds the wisdom of angels of the first or lowest heaven, the wisdom of angels of the third or inmost heaven is incomprehensible, even to those who are in the lowest heaven ; the reason is, that the interiors of angels of the 5949. 6159, 6571, 7648, 8067, 8853-58. The quality of man is such as his ruling love is, n, 917, 1040, 8858; illustrated by examples, n. 8854, 8857. What reigns universally makes the life of the spirit of man, n. 7648. It is his very will, his very love, and the end of his life, since what a man wills, he loves, and what he loves, he has for an end, n. 131 7, 1568, 1571, 1909, 3796, 5949, 6936. Therefore man is of such quality as his will is, or such as his ruling love is, or such as the end of his Hfe is, n. 1568, 1571, 3570. 4054, 6571, 6935, 6938. ^^856, 10076, 10109, loiio, 10284. 1 66 HEAVEN AND HELL third heaven are open to the third degree ; but the inte- riors of angels of the first heaven only to the first degree • and all wisdom increases toward interiors, and is perfected according to their opening (n. 208, 267). Because the interiors of angels of the third or inmost heaven are opened to the third degree, Divine truths are as it were inscribed on them ; for the interiors of the third degree are in the form of heaven more than the interiors of the second and first degrees, and the form of heaven is from Divine truth thus according to Divine wisdom. For this reason 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 per- ceive them, and afterward see them as it were inwardly in themselves. Because the angels of that heaven are such they never reason about Divine truths, still less do they dis- pute 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 say what is faith ? since I perceive and see that it is so. They illustrate this by comparisons ; for example, that it would be as when any one with a companion should see a house and various things in it and around it, and should say to his companion that he must believe that these things are and that they are such as he sees ; or as if one should see a garden and trees and fruits in it, and should say to his companion that he ought to have faith that there is a gar- den, and that there are trees and fruits, when yet he sees them clearly with his eyes. Hence it is, that those angels never name faith, nor have any idea of it ; neither do they reason about Divine truths, still less do they dispute about any truth whether it be so or not so./ But angels of the / Celestial angels are acquainted with innumerable things and are immensely wiser than spiritual angels, n. 2718. Celestial angels do not thmk and speak from faith, like spiritual angels, masmuch as they are in perception from the Lord of all things relating to faith, n. 202, .07 607 784, 1 121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277. 10336. Irl WISDOM OF THE ANGELS OF HEAVEN 167 first or lowest heaven have not Divine truths thus inscribed on their interiors, because to them only the first degree of life is open ; they reason therefore about truths, and they who reason scarcely see anything beyond the fact of the matter about which they reason, or go beyond the subject, except only to confirm it by certain things ; and when they have confirmed it, they say that it should be a matter of faith, and that it is to be believed. Upon these things I have spoken with angels, who said that the distinction between the wisdom of angels of the third heaven and the wisdom of angels of the first heaven, is like that between what is clear and what is obscure. They also compared the wis- dom of angels of the third heaven to a magnificent palace full of all things for use, around which are paradises on all sides, and around these magnificent things of many kinds ; and those angels, because they are in the truths of wisdom, can enter into the palace and see all things, and also walk about in the paradises in every direction, and be delighted with every thing. But it is otherwise with those who rea- son about truths, and especially with those who dispute about them ; these, because they do not see truths from the light of truth, but take them either from others or from the sense of the letter of the Word, which thev do not interiorly understand, say that they are to be believed, or that faith is to be had in them, without wishing that interior sight may then enter. Of these the angels said that they cannot come to the first threshold of the palace of wis- dom, still less enter into it and walk about in its paradises, since they stop at the first step. It is otherwise with those who are in the truths themselves ; these nothing hinders from being borne on and making progress without limit, for the truths seen lead them whithersoever they go, and regard to the truths of faith, they say only yea, yea, or nay, nay, hut spiritual angels reason whether it be so, n, 2715, 3246, 4448, 9166, 10786 — where the Lord's words are explained, Lei your discourse be };ea, yea, nay, nay, Matt. v. 36. 1 68 HEAVEN AND HELL into wide fields, since every truth is of infinite extension and is in conjunction with manifold others. They said fur- ther that the wisdom of angels of the inmost heaven con- sists principally in this, that they see Divine and heavenly things in every object, and wonderful things in a series of several objects ; for all the things seen by their eyes, corre- spond ; as when they see palaces and gardens, their view does not stop at such things as are before their eyes, but they see the interior things from which they are, thu's to which they correspond ; and this with all variety according to the appearance of the objects, thus beholding innumer- able things at the same time in order and connection, which then so delight their minds that they seem to be carried away from themselves. That a ll things which appear in t he heavens correspond to t he Divine thin gs which are with the ^iiMs from the L(gd, may be seen above (n. 170-1I6). ' 271. That it is so with angels of the third heaven, is be- cause they are in love to the Lord, and that love opens the interiors of the mind to the third degree, and is the recep- tacle of all things of wisdom. It is further to be known, that angels of the inmost heaven are still being continually perfected in wisdom, and this also in a different manner from that of angels of the lowest heaven. Angels of the inmost heaven do not lay up Divine truths in the memory, thus they do not account them knowledge, but as soon as they hear them, they perceive them and commit them to life. For this reason Divine truths remain with them as if inscribed on them, for what is committed to life so abides in them. But the case is otherwise with angels of the low- est heaven : they first lay up Divine truths in the memory and store them up as knowledge, and then take them out and perfect their understanding by them ; and without in- terior perception whether they be truths, they will them and commit them to life ; hence they are respectively in ob- scurity. It is worthy of mention that angels of the third heaven are perfected in wisdom by hearing, but not by WISDOM OF THE ANGELS OF HEAVEN 169 sight. What they hear from preaching does not enttr into their memory, but immediately into their perception and will, and becomes of their life ; but what they see with their eyes, enters into their memory, and they reason and talk about it. From this it is plain that the way of hearing is to them the way of wisdom. This likewise is from corre- spondence, for the ear corresponds to obedience and obe- dience is of the life ; but the eye corresponds to intelH- gence, and intelligence is of doctrine.^ The state of these angels is also described in different parts of the Word, as in Jeremiah : I will put My law in their mind, and write it on their heart ; they shall teach no more every one his friend, and every one his brother, saying, Knoiif ye Jehovah, for they shall all know Me, from the least of them unto the greatest of them (xxxi. 7^^, 34). And in Matthew: Your discourse shall he yea, yea, nay, nay ; whatsoever is more than these cometh from evil (v. 37). That what is beyond these is from evil, is because it is not from the Lord ; for the truths in angels of the third heaven are from the Lord, because they are in love to Him. Love to the Lord in that heaven is to will and do Divine truth, for Divine truth is the Lord in heaven. 272. An additional reason, which also in heaven is the primary one, that angels can receive so great wisdom, is that they are without self-love ; for as far as any one is without self-love, so far he can grow wise in Divine things. It is that love which closes the interiors 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 of heaven, howsoever they are in g Of the correspondence of the ear and of hearing, 4652-59. The ear corresponds to perception and obedience, and hence signifies it, n. 2542, 3869, 4653, 5017, 7216, 8361, 931 1, 9397, 10061. The ear signifies the reception of truth, n. 5471, 5475, 9926. The correspond- ence of the eye and its sight, n. 4403-20, 4523-33. Hence the sight of the eye signifies the intelligence which is of faith, and also faith, n. 2701, 4410, 4526, 6923, 9051, 10569. I/O HEAVEN AND HELL light as to the things of the world. But angels, on the other hand, because they are without self-love, are in the light of wisdom ; for the heavenly loves in which they are, which are love to the Lord and love toward the neighbor,' open the interiors, because these loves are from the Lord and the Lord Himself is in them. That these loves make heaven in general and form heaven with every one in par- ticular, may be seen above (n. 13-19). Because heavenly loves open the interiors to the Lord, all angels also turn their faces to the Lord (n. 142) : for in the spiritual world it is love that turns the interiors of every one to itself, and whither it turns the interiors, it also turns the face, since the face there makes one with the interiors, of which it is the outward form. Because love turns the interiors and the face to itself, it also conjoins itself to them, smce love is spiritual conjunction, and also it communicates its own with them. From that turning and the conjunction and com- munication therefrom, angels have their wisdom. That all conjunction in the spiritual world is according to the turn- ing, may be seen above (n. 255). 273. Angels are continually being perfected in wisdom,* but still they cannot, to eternity, be so far perfected that there may be any ratio between their wisdom and the Di- vine wisdom of the Lord ; for the Divine wisdom of the Lord is infinite, and the wisdom of angels finite, and no ratio is given between what is infinite and what is finite. 274. Because wisdom perfects angels and makes their life, and because heaven with its good things flows in with every one according to his wisdom, therefore all there de- sire it and seek for it, scarce otherwise than as a hungry man desires food. Knowledge, intelligence, and wisdom are also spiritual nourishment, as food is natural nourish- ment ; the one also corresponds to the other. 275. The angels in one heaven, and likewise in one society of heaven, are not in like wisdom, but in unlike. * Angels grow in perfection to eternity, n. 4803, 6648. INNOCENCE OF ANGELS IN HEAVEN 171 Those who are in the centre are in the greatest wisdom, and those in less who are round about, even to the borders! The decrease of wisdom according to distance from the centre is like the decrease of light verging to shade (see n. 43 and 128). Their light is also in the same degree as their wisdom, since the light of heaven is the Divine wis- dom and every one is in light according to the reception of that wisdom. As to the light of heaven and the various reception of it, see above (n. 126-132). STATE OF INNOCENCE OF ANGELS IN HEAVEN. 2.76. What innocence is, and what is its quality, is known by few in the world, and not at all by those who are in evil. It is manifest, indeed, to the sight, and this from the face, speech, and gestures, especially of infants ; but yet it is not known what it is, and still less, that it is that in which heaven stores itself up with man. In order, then, that it may be known, I will proceed in order and speak first of the innocence of mfancy, then 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 gen- uine innocence, for it is only in outward form and not in- ward ; yet still from that may be learned what innocence is, since it shines forth from their face, and from some of their gestures, and from their first speech, and affects us ; and this because they have no inner 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 of their own. no purpose and deliberation, thus no aim of evil; they have nothing of their own acquired from the love of self and of the world ; they do not attribute any- thing to themselves, they regard all that they have as re- ceived from their parents ; content with the few and little 172 HEAVEN AND HELL things presented to them, they deHght in them ; they have no solicitude about food and clothing, and none about the future ; they do not look to the world and desire many things of it ; they love their parents, their nurse, and their infant companions, with whom they play in innocence ; they suffer themselves to be led, they hearken and obey. ' And because they are in this state, they receive all things into life ; hence they have becoming manners, without knowing whence, and hence they have speech and the beginning of memory and thought, for the receiving and implanting of which their state of innocence serves as a medium. But this innocence, as was said above, is external, because only of the body, not of the mind ;« for their mind is not yet formed, mind being understanding and will, and thought and affection therefrom. It has been told 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 innocence ; that the influx passes through their interiors, and that m passing through it affects them only by innocence ; that hence innocence is shown in the face and in some gestures, and becomes apparent ; and that it is this innocence by which parents are inmostly affected and which makes the love which is called storge. 278. The innocence of wisdom is genuine innocence, because it is internal, for it is of the mind itself, thus of the will itself and hence of the understanding ; and when in these there is innocence, there is also wisdom, for wisdom is of the will and understanding. Hence it is said in heaven that innocence dwells in wisdom, and that an angel « The innocence of infants is not true innocence, but true inno- cence dwells in wisdom, n. 1616, 2305, 2306, 3494, 4563. 4797, 5608, 9301, 1 002 1. The good of infancy is not spiritual good, but it becomes so by the implantation of truth, n. 3504. Nevertheless the good of in- fancy IS a^medium by which intelligence is implanted, n. 1616, 3183, 9301, loi 10. Man without the good of innocence in infancy would be a wild beast, n. 3494. Whatever is imbued in infancy, appears natural r- 3494. * INNOCENCE OF ANGELS IN HEAVEN 173 has as much of wisdom as he has of innocence. That it is so they confirm by this, that those who are in a state of in- nocence attribute nothing of good to themselves, but re- gard all things as received, and ascribe them to the Lord ; that they wish to be led by Him, and not by themselves ; that they love everything which is good, and are delighted with everything which is true, because they know and per- ceive that to love good, 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 just as much as is profitable for them — little, they for whom little is profit- able, and much, they for whom much is profitable ; and that they do not themselves know what is profitable for them, but the Lord only, to Whom all things which He pro- vides are for eternity. So neither are they solicitous about the future ; they call solicitude about the future care for the morrow, which they say is grief on account of losing or not receiving such things as are not necessary for the uses of life. With companions they never act from pur- pose of evil, but from what is good, just, and sincere : act- ing from purpose of evil they call cunning, which they shun as the poison of a serpent, since it is altogether contrary to innocence. Because they love nothing more than to be led of the Lord, and attribute all things they have received to Him, they are removed from what is of themselves ; and as far as they are removed from what is of themselves, so far the Lord flows in. Hence it is that whatever things they hear from Him, whether by means of the Word or by that of preaching, they do not lay up in the memory, but immediately obey, that is, will and do them : the will is itself their memory. These for the most part appear sim- ple in outward, form, but they are wise and prudent in- wardly. They are those who are meant by the •Lord, Br ye prudent as serpents, and simple as doves (Matt. x. 16) : such is the innocence which is called the innocence of wis- 174 HEAVEN AND HELL dom. Because innocence attributes nothing of good to itself, but ascribes all good to the Lord, and because it thus loves to be led by the Lord, and from this is all reception of good and truth, from which is wisdom, therefore man is so created that when he is a little child he may be in inno- cence, but only outward, and when he becomes old he may be in inward innocence, in order that by the former he may come into the latter, and from the latter again into the former. So also a man when he becomes old decreases in body, and becomes again like a child, but a wise child, thus an angel, for an angel is a wise child m an eminent sense. Hence it is that in the Word a litde child signifies one who is innocent, and an old man, a wise man in whom is inno- cence/' 279. The case is similar with every one who is being re- generated. Regeneration is being born again as to the spiritual man. The man is first introduced into the inno- cence of childhood, in which he is conscious that he knows nothing of truth and can do nothing of good from himself, but only from the Lord, and he desires and seeks truth only because it is truth, and good because it is good. Good and truth are also given by the Lord, as he advances in age ; he is led first into the knowledge of them, next from knowl- edge into intelligence, and lastly from intelligence into wis- dom, innocence always accompanying, which is, as was said, consciousness that he knows nothing of truth and can do nothing of good from himself, but from the Lord. With- out this faith and its perception, no one can receive any- thing of heaven. In this principally consists the innocence of wisdom. 280. Because innocence is to be led by the Lord and ^ By infants in the Word is signified innocence, n. 5608 And like- wise by sucklings, n. 3183. By an old man is signified a wise man, and in the abstract sense wisdom, n. 3183, 6524. Man is so created that m proportion as he declines to old age, he may become as a Httle child, and then innocence may be in wisdom, and the man in that state may pass into heaven and become an angel, n. 3183, 5608. INNOCENCE OF ANGELS IN HEAVEN 175 not by self, therefore all who are in heaven are in inno- cence ; for all who are there love to be led by the Lord. They know that to lead themselves is to be led by their own will, and their own will is to love self; and he who loves himself does not sufTer himself to be led by another. Hence it is, that as far as an angel is in innocence, so far he is in heaven, that is, so far in Divine good and Divine truth ; for to be in these is to be in heaven. The heavens therefore are distinguished according to innocence ; those who are in the lowest or first heaven, are in innocence of the first or lowest degree ; those who are in the middle or second heaven, are in innocence of the second or middle degree ; but those who are in the inmost or third heaven, are in innocence of the third or inmost degree. These last therefore are the very innocences of heaven, for above all the rest they love to be led by the Lord, as httle children by their father. For this reason also Divine truth, which they hear either immediately from the Lord or mediately through the Word and preaching, they receive directly in the will and do it, and thus commit it to life ; hence they have so much more wisdom than angels of the lower heav- ens (see n. 270, 271). Because those angels are of this nature, they are nearest to the Lord, from Whom they re- ceive innocence ; and they are also separated from what is of themselves, so that they live as it were in the Lord. They appear simple in outward form, and before the eyes of angels of the lower heavens they seem as children, thus as little ones, and also as not very wise, although they are the wisest of the angels of heaven ; for they know that they have nothing of wisdom from themselves, and that to be wise is to acknowledge it, and also that what they know is as nothing in respect to what they do not know ; to know, to acknowledge, and to perceive this, they say, is the first step to wisdom. Those angels are also without clothing, since nakedness corresponds to innocence.*^ c All in the inmost heaven are innocences, n. 154, 2736, 3887. And 176 HEAVEN AND HELL 281. I have spoken much with angels about innocence, and have been informed that innocence is the esse of all good, and hence that good is so far good as innocence is in it, consequently that wisdom is so far wisdom as it par- takes of innocence — and so with love, charity, and faith '^ — and that hence no one can enter heaven unless he has innocence, which is what is meant by the Lord : Suffer little children to cotne unto Me, and forbid them not ; for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein (Mark x. 14, 15 ; Luke xviii. 16, 17). By little children here, as also elsewhere in the Word, are meant the innocent. A state of innocence is also described by the Lord in Matthew (vi. 23-35), ^^^^ by correspondences only. 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 informed that truth cannot be conjoined to good, and good to truth, except by means of innocence. Hence also an angel is not an angel of heaven, unless inno- cence is in him ; for heaven is not in any one, until truth is conjoined to good in him. Hence the conjunction of truth and good is called the heavenly marriage, and the heavenly marriage is heaven. I have been further informed that true marriage love derives its existence from innocence, because from the conjunction of good and truth, in which conjunc- tion are the two minds of husband and wife ; and this con- junction, when it descends, is presented under the form of therefore they appear to others as children, n. 154. They are also naked, n. 165, 8375, 9960. Nakedness is of innocence, n. 165, 8375. Spirits have a custom of testifying innocence by laying aside their gar- ments and presenting themselves naked, n. 165. d Every good of love and truth of faith ought to have in it inno- cence, that It may be good and true, n, 2526, 2780, 31 ii, 3994, 6013, 7840, 9262, 10134. Innocence is the essential of good and truth, n. 2780, 7840. No one is admitted into heaven unless he has something of innocence, n. 4797. INNOCENCE OF ANGELS FN HEAVEN 177 marriage love ; for consorts, like their minds, mutually love each other ; hence there is the playfulness as of infancy and of innocence in marriage love.' 282. Because innocence is the very esse of good with angels of heaven, it is evident that Divine good proceeding from the Lord is innocence itself, for that good is what flows in with angels, and affects their inmosts, and disposes and adapts them for receiving all the good of heaven. The case is similar with infants, whose interiors are not only formed by the flowing of innocence through them from the Lord, but are also continually adapted and disposed for re- ceiving the good of heavenly love, since the good of inno- cence acts from the inmost, being, as was said, the esse of all good. From these things it may be manifest that all innocence is from the Lord. Hence it is that the Lord in the Word is called a Lamb, a lamb signifying innocence./ Because innocence is the inmost in all the good of heaven, it so affects the mind of one who feels it — as on the ap- proach of an angel of the inmost heaven — that he 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 in comparison. I say this from having perceived it. e True marriage love is innocence, n. 2736. Marriage love consists in willing what the other wills, thus mutually and reciprocally, n. 2731. They who are in marriage love are together in the mmosts of life, n. 2732. There is a union of two minds, and thus from love they are one, n. 10168, 10169. True marriage love derives its origin and es- sence from the marriage of good and truth, n. 2728, 2729. About an- gelic spirits who have a perception whether there be what is of mar- riage, from the idea of the conjunction of good and truth, n. 10756. Marriage love is altogether like ^he conjunction of good and truth, n. 1904, 2173, 2508, 2729, 3103, 3132, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9207, 9495, 9637. Therefore in the Word by marriage is meant the marriage of good and truth, such as is in heaven and such as will be in the church, n. 3132, 4434, 4835. / A lamb, in the Word, signifies innocence and its good, n. 3994, 10132. 1/8 HEAVEN AND HELL 283. All who are in the good of innocence are affected by innocence, and as far as any one is in that good, so far he is affected ; but those who are not in the good of inno- cence, are not affected by it. For this reason all in hell are wholly opposed to innocence, nor do they know what it is ; so opposed are they that as far as any one is inno- cent, they burn to do him mischief, and hence they cannot bear to see infants ; as soon as they see them, they are in- flamed with a cruel desire of doing them harm. From this it was made evident that what is man's own, and so the love of self, is against innocence ; for all who are in hell are in what is their own, and therefore in the love of self. ^ THE STATE OF PEACE IN HEAVEN. 284. He who has not been in the peace of heaven, can- not perceive what the peace is in which angels are. Man also, as long as he is in the body, cannot receive the peace of heaven, thus cannot perceive it, because his perception is in what is natural. In order to perceive it, he ought to be able as to thought to be elevated and withdrawn from the body and kept in the spirit, and then be with angels. Because I have in this way perceived the peace of heaven, I am able to describe it, yet not by words as it is in itself, because human words are inadequate, but only as it is in comparison 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. From innocence is g What is man's own, is to love himself more than God, and the world more than heaven, and to make his neighbor of no account in respect to himself; thus it is the love of self and of the world, n. 694, 731, 4317, 5660. The wicked are altogether against innocence, so far that they cannot endure its presence, n. 2126. THE STATE OF PEACE IN HEAVEN 179 all the good of heaven, and from peace is all the enjoy- ment of good. Every good has its enjoyment ; and good and enjoyment are both of love, for whatever is loved is called good, and is also perceived as enjoyable. Hence it follows that those two inmost things, innocence and peace, proceed from the Lord's Divine love and affect angels from' the inmost. That innocence is the inmost of good, may be seen in the precedmg chapter, in which is described the state of innocence of the angels of heaven ; and that peace is the inmost of enjoyment from the good of innocence, shall now be explained. 286. What is the origin of peace shall first be told. Di- vine 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 His con- junction 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 inmostly affecting with blessedness every good they have, and giving all the joy of heaven ; and that it is in its essence the Divine joy of the Lord's Divine love, from His conjunction with heaven and with every one there. This joy perceived by the Lord in angels, and by angels from the Lord, is peace. From this by derivation angels have all that is blessed, en- joyable, 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 ; angels also are called angels of peace, and heaven the habitation of peace, as in the « By peace in the supreme sense is meant the Lord, because from Him is peace, and in the mternal sense heaven, because all there are in a state of peace, n. 3780, 4681. Peace in the heavens is the Divine inmostly affecting with blessedness every good and truth there, and is incomprehensible to man, n. 92, 3780, 5662, 8455, 8665. Divine peace is in good, but not in truth without good, n. 8722. i8o HEAVEN AND HELL following passages : A Child is born to us, a Son is given to us^ and the government shall be upon His shoulder ; and His name shall be called Wonderful, Counsellor, God, Mighty, 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 lea-ne with you, My peace I give unto you; not as the world give th give I unto you (John xiv. 27). These things have I spoken unto you, that in Me ye may have peace (John xvi. 33). Jehovah lift up His countenance upon thee, and give thee peace (Num. vi. 26). The angels of peace weep bitterly; the highways lie waste (Isaiah xxxiii. 7, 8). The work of justice shall be peace ; and My people shall dive II in the habitations of peace (Isa- iah xxxii. 17, 18). That it is Divine and heavenly peace which is meant by peace in the Word, may be evident also from other passages where it is named (as Isaiah Hi. 7 ; liv. 10; hx. 8: Jer. xvi. 5; xxv. 37; xxix. 11 ; Haggai ii. 9; Zech. viii. 12; Psalm xxxvii. 37; and elsewhere). Since peace signifies the Lord and heaven, and also heav- enly joy and the enjoyment of good, it was an ancient form of salutation, still existmg — 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 meant in the Word by its being said that Jehovah smelted an odor of rest (as Exod. xxix. 18, 25, 41 ; Lev. i. 9, 13, 17 ; li. 2, 9 ; vi. 15, 21 ; xxiii. 12, 13, 18 ; Num. xv. 3, 7, 13; xxviii. 6, 8, 13; xxix. 2, 6, 8, 13, 36). By an odor of rest, in the heavenly sense, is signified the perception of peace.* Since peace signifies the union of the Divine It- b Odor, in the Word, signifies the perception of agreeable ness or disagreeahleness, according to the quality of the love and faith of which it is predicated, n. 3577, 4626, 4628, 4748, 5621, 10292. An odor of THE STATE OF PEACE IN HEAVEN 181 self and the Divine Human in the Lord, and the conjunc- tion of the Lord with heaven and with the church, and with all in heaven and also in the church who receive Him, the Sabbath was instituted for a remembrance of these things, and named from rest or peace, and was the most holy rep- resentative of the church ; for that reason also the Lord called Himself the Lord of the Sabbath (Matt. xii. 8 ; Mark ii. 27, 28 ; Luke vi. 5).^ 288. The peace of heaven, because it is the Divine in- mostly affecting with blessedness the good itself in angels, does not come to their manifest perception, except by en- joyment of heart when they are in the good of their life, and by pleasure when they hear truth which agrees with their good, and by cheerfulness of mind when they per- ceive their conjunction ; from this, however, it flows into all the acts and thoughts of their life, and there presents itself as joy, even in outward 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 in hand ; for, as was said above, from in- nocence is all the good of heaven, and from peace is all the enjoyment of that good. From this it may be evident that the like may be said here of the state of peace, as was said in the foregoing chapter of the state of innocence in rest, when applied to Jehovah, is the perception of peace, n. 925, 10054. On this account frankincense, incense, odors in oils and oint- ments, became representative, n. 925, 4748, 5621, 10177. c Sabbath in the supreme sense signified the union of the Divine Itself and the Divine Human in the Lord; in the internal sense the conjunction of the Divine Human of the Lord with heaven and with the church; in general, the conjunction of good and truth, thus the heavenly marriage, n. 8495, ^^JS^, 10730. Hence rest on the Sabbath day signified the state of that union, because then the Lord had rest, and thereby is peace and salvation in the heavens and in the earth; and in the respective sense the conjunction of the Lord with man, be- cause then he has peace and salvation, n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730. l82 HEAVEN AND HELL the heavens, since innocence and peace are conjoined like good and its enjoyment : for good is felt by its enjoyment, and enjoyment is known from its good. Because it is so, it is manifest that angels of the inmost or third heaven are in the third or inmost degree of peace, because they are in the third or inmost degree of innocence ; and that angels of the lower 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 delight, may be seen with little children, who because they are in innocence are also in peace ; and because they are in peace, all things with them are full of play. But the peace of little children is outward peace, and inward peace, like in- ward innocence, is not given except in wisdom ; and be- cause in wisdom, it is given in the conjunction of good and truth, since wisdom is from that conjunction. Heavenly or angelic peace is given also with men who are in wisdom from the conjunction of good and truth, and who in conse- quence perceive themselves content in God ; yet while they live in the world, it lies stored up in their interiors ; but it is revealed when they leave the body and enter heaven, for then the interiors are opened. 289. Because Divine peace exists from the conjunction of the Lord with heaven, and in particular with every angel from the conjunction of good and truth, angels when they are in a state of love are in a state of peace ; for then good is conjoined with truth in them. That the states of angels are by turns changed, may be seen above (n. 154-160). The case is similar with a man who is being regenerated ; when there is conjunction of good and truth in him, as is the case especially after temptations, then he comes into a state of delight from heavenly peace.'^ This peace is com- paratively like the morning or dawn in spring, when the night being past, from the rising of the sun all things of the ^ The conjunction of good and truth with man who is being regen- erated, is effected in a state of peace, n. 3696, 8517. THE STATE OF PEACE IN HEAVEN 183 earth begin to live anew, an odor of vegetation is diffused from the dew which descends from heaven, and the mild vernal temperature gives fertility to the ground, and also infuses gentle pleasure into human minds ; and this, because 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 angels about peace, and said that it is called peace in the world when wars and hos- tilities cease between kingdoms, and when enmities and dis- cords cease among men ; and that it is believed that inter- nal peace is rest of mind on the removal of cares, and especially tranquillity and enjoyment from success in busi- ness. But the angels said that rest of mind, and tranquillity and enjoyment from the removal of cares and from success in business, appear as of peace, but are not of peace, ex- cept 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 lower regions of their mind, and pro- duces 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 is an appearance indeed as of rest, tranquillity, and delight, when things succeed accord- ing to their wishes ; but it is outward and not inward. In- wardly they burn with enmity, hatred, revenge, cruelty, and other evil lusts, into which also their mind rushes as soon as they see any one who does not favor them, and bursts forth when there is no fear. Hence their enjoyment dwells in in- sanity, but the enjoyment of those who are in good dwells in wisdom : the difference is as between hell and heaven. ' The state of peace in the heavens is as a state of dawn and of spring in the earth, n. 1726, 2780, 5662. / The lusts which originate in the love of self and of the world en- tirely take away peace, n. 3170, 5662. Some make peace to consist in restlessness and in such things as are contrary to peace, n. 5662. Peace is not given unless the lusts of evil are removed, n. 5662. 1 84 HEAVEN AND HELL THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE. 291. It is known in the Church that all good is from God, and none from man, and that therefore no one ought to ascribe any good to himself as his own ; and it is also known that evil is from the devil. They therefore who speak from the doctrine of the Church, say of those who act well, and also of those who speak and preach piously, that they are led by God ; but the contrary of those who act ill and speak impiously. These things cannot be so, unless man has conjunction with heaven and conjunction with hell, and unless this conjunction is with his will and understanding ; for from these the body acts and the mouth speaks. 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 spirits, which world is in the midst between heaven and hell, and will be described particularly hereafter. These spirits when they come to a man, enter into all his memory, and thence into all his thought ; evil spirits into the things of the memory and thought that are evil, but good spirits into the things of the memory and thought that 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 of his memory and thought are their own ; neither do they see the man, because the things which are in our solar world do not fall into their sight.'* The greatest care is taken by the a With every man are angels and spirits and by them man has com- munication with the spiritual world, n. 697, 2796, 2886, 2887, 4047, 4048, 5846-65, 5976-93. Man without spirits attending him cannot live, n. 5993. Man does not appear to spirits, as neither do spirits ap- pear to man, n. 5862. Spirits can see nothing in our solar world per- taining to man, except with one with whom they speak, n. 1880. THE CONJUNCTION OF HEAVEN WITH MAN 185 Lord that spirits may not know that they are with man ; for if they knew it, they would speak with him, and then evil spirits would destroy him, since evil spirits, because they are conjoined with hell, desire nothing more than to destroy man, not only as to soul, that is, as to faith and love, but also as to body. The case is otherwise when they do not speak with man : then they do not know that what they think, and also what they speak among themselves, is from him — for among themselves also they speak from man ; but they believe that what they think and speak is their own, and every one esteems and loves his own ; thus spirits are constrained to love and esteem man, although they do not know it. That there is such conjunction of spirits with man, has become so well known to me from the continual experience of many years, that nothing is better known. 293- That _spirits who communicate with hell are als o a djoined to man, is because man is born into evils of e ver7 ISi?i^' and so his first hfe is_only fro m them : for this rea son, HH.le.ssjhere were .adjoined to man spirits like himself; he could not live, nor indeed could he bejvithdrawn f rom his evUs and be reformed. Wherefore he is held in his own life by evil spirits, and is withheld from it by good spirits ; by means of both he is also in equilibrium ; and because he is in equiUbrium, he is in his freedom, and can be with- drawn from evils and inclined to good, and good can also be implanted in him — which could not by any means be done if he were not in freedom ; nor can freedom be given him unless spirits from hell act on one side and spirits from heaven on the other, and man be in the midst. It has also been shown that man, so far as he partakes of what is he- reditary and thence of self, would have no life if he were not allowed to be in evil, and none also if he were not in freedom ; and moreover that he cannot be forced to good, and that what is forced does not abide ; as also that the good which man receives in freedom, is implanted in his 1 86 HEAVEN AND HELL will and becomes as his own f and that hence it is that man has communication with hell and communication with heaven. 294. What communication of heaven there is with good spirits, and what communication of hell with evil spirits, and thus what the conjunction of heaven and hell with man is, shall also be told. All spirits, who are in the world of spirits, have communication with heaven or with hell ; the evil with hell, and the good with heaven. Heaven is distin- guished into societies, and in like manner hell. Every spirit belongs to some society, and also subsists by influx from it ; thus he acts as one with it. Hence it is that as man is con- joined with spirits, so he is conjoined with heaven or with hell, and indeed with that society there in which he is as to his affection, or as to his love ; for all the societies of heaven are distinct according to their affections of good and of truth, and all the societies of hell according to their affections of what is evil and false. As to the societies of heaven, see above (n. 41-45 ; also n. 148-151). 295. Spirits are adjoined to man of such quality as he himself is as to affection or as to love ; but good spirits are adjoined to him by the Lord, whereas evil spirits are invited by the man himself. The spirits with man are, however, changed according to the changes of his affections, some spirits being with him in infancy, others in boyhood, others in youth and manhood, and others in old age. In infancy b All freedom is of love and affection, since what a man loves, that he does freely, n. 2870, 3158, 8987, 8990, 9585* 9591- Because free- dom is of love, it is of man's life, n. 2873. Nothing appears as man's own but what is from freedom, n. 2880. Man ought to have freedom, to be capable of being reformed, n. 1937, 1947- 2876, 2S81, 3145. l^A^> 3158, 4031, 8700. Otherwise the love of good and of truth cannot be implanted in man and be appropriated to appearance as his own, n. 2877, 2879, 2880, 2883, 8700. Nothing is conjoined to man which is of compulsion, n. 2875, 8700. If man could be reformed by compul- sion all would be reformed, n. 2881. What is of compulsion in refor- mation is hurtful, n. 4031- What states of compulsion are, n. 8392. THE CONJUNCTION OF HEAVEN WITH MAN 1 8/ spirits are present who are in innocence, thus who commu- nicate with the heaven of innocence, which is the inmost or third heaven ; in boyhood are present spirits who are in affection for knowing, thus who communicate with the lowest or first heaven ; in youth and manhood are present spirits who are in affection for what is true and good and thence m intelligence, thus who communicate with the sec- ond or middle heaven ; but in old age, spirits are present who are in wisdom and innocence, thus who communicate with the inmost or third heaven. But this adjunction is effected by the Lord with those who can be reformed and regenerated. The case is otherwise with those who cannot be reformed and regenerated : to these also good spirits are adjoined, that by them they may be withheld from evil as much as possible : but their immediate conjunction is with evil spirits, who communicate with hell, and thus they have such spirits as they are themselves. If they be lovers of self, or lovers of gain, or lovers of revenge, or lovers of adultery, similar spirits are present, and as it were dwell m their evil affections ; and as far as man cannot be kept from evil by good spirits, so far these evil spirits inflame him ; and as far as the affection reigns, so far they cling to him and do not recede. Thus a bad man is conjoined to hell, and a good man is conjoined to heaven. 296. That man is governed by the Lord through spirits IS because he is not in the order of heaven, for he is born into evils which are of hell, thus into the opposite of Di- vine order. He is therefore to be reduced into order and he cannot be so reduced except mediately through spirits. It would be otherwise if man were born into the good which IS according to the order of heaven ; then he would not be governed by the Lord through spirits, but by means of order itself, thus by the general influx. By means of this influx man is governed as to the things which proceed from thought and will into act, thus as to speech and as to actions ; for these flow according to natural order, with 1 88 HEAVEN AND HELL which therefore the spirits who are adjoined to man have nothing in common. By means of the general influx from the spiritual world animals also are governed, because they are in the order of their life ; nor have they been able to pervert and destroy it, because they have no rational fac- ulty/ 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 Lord 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 thus holds all things with him in connection. This influx of the Lord is called immediate influx, but the other influx, which takes place through spirits, is called mediate influx ; the latter subsists by means of the former. 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 good, and through the good into his truth, or what is the same thing, into his love, and through the love into his faith ; but not the reverse, still less into faith without love, or into truth without good, or into under- standing which is not from will. This Divine influx is per- petual, and is received in good with the good, but not with the evil. With the evil it is either rejected, or suff"ocated, c The distinction between men and beasts is, that men can be ele- vated by the Lord to Himself, and think about the Divine, love It, and thus be conjoined to the Lord; from this they have eternal life, but it is otherwise with beasts, n. 4525, 6323. 9231- Beasts are in the order of their life, and therefore they are born into things smtable to their nature, but not man, who must therefore be introduced by intellectual things into the order of life, n. 637, S^^, 6323. According to gen- eral influx, thought falls into speech and will into gestures with man n. 5862, 5990, 6192, 621 1. The general influx of the spiritual world into the lives of beasts, n. 1633, 3646. THE CONJUNCTION OF HEAVEN WITH MAN 1 89 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, afi'ec- tion which is of love for what is good and true, and from hell, affection which is of love for what is evil and false. As far therefore as man's affection agrees with what flows in, so far it is received by him in his own thought, for man's m- terior thought is altogether according to his affection or love ; but as far as it does not agree,, so far it is not re- ceived. Hence it is evident — since thought does not flow into man through spirits, but only affection for good and affection for evil — that man has choice, because he has freedom ; thus that he can with thought receive good and reject evil, for he knows from the Word what is good and what is evil. What he receives with thought from affec- tion, is also appropriated to him ; but what he does not receive with thought from affection, is not appropriated to him. From these things it may be evident what the influx d There is immediate influx from the Lord, and likewise mediate through the spiritual world, n. 6063, 6307, 6472, 9682, 9683. Imme- diate influx of the Lord is into the particulars of all things, n. 6058, 6474-78, 8717. 8728. The I^rd flows in into hrsts and at the same time into lasts— in what manner, n. 5 r 47, 5150, 6473, 7004, 7007, 7270. The influx of the Lord is into the good with man, and by good into truth, and not the reverse, n. 5482, 5649, 6027, 8685, 8501, 10153. The life which flows m from the Lord is varied according to the state of man and according to reception, n. 2069, 5986, 6472, 7343. With the wicked, the good which flows in from the Lord is turned into evil and truth into falsity, from experience, n, 3642, 4632. Good and the truth of it, which continually flows in from the Lord, is so far received as evil and its falsity do not oppose, n. 2411, 3142, 3147, 5828. igo HEAVEN AND HELL of good from heaven is with man, and what the influx of evil from hell. 299. It has also been given me to know whence man has anxiety, grief of mind, and interior sadness which is called melancholy. There are spirits who are not as yet in con- junction with hell, because still in their first state — of whom we shall speak hereafter, when treating of the world of spirits. These spirits love things undigested and corrupt, as of putrifying food in the stomach. For this reason they are present with such things in man, because they find en- joyment in them, and they talk there with one another from their own evil affection. The affection of their speech flows in from this source into man, which affection, 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, some to the right, some beneath, some above, 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 from much experience. I have seen them, I have heard them, I have felt the anxieties aris- ing from them, I have spoken with them ; they have been driven away, and the anxiety ceased ; they have returned, and the anxiety returned; and I have perceived the in- crease and decrease of it, according to their approach and removal. From this it has been evident to me why it is that some who do not know what conscience is, because they have no conscience, ascribe its pangs to the stomach.'^ f They who have not conscience do not know what conscience is, n. 7490, 9121. There are some who laugh at conscience when they hear what it is, n. 7217. Some believe that conscience is nothing, some that It IS something natural which is sad and mournful, arising either from causes in the body or from causes in the world, some that it is something peculiar to the vulgar from religious superstition, n. [206, 831,] 950, [T. C. R. 665]. There is true conscience, spurious con- science, and false conscience, n. 1033. Pain of conscience is an anx- THE CONJUNCTION OF HEAVEN WITH MAN IQI 300. The conjunction of heaven with man is not as the conjunction of man with man, but is a conjunction with the interiors of his mind, thus with his spiritual or internal man. With his natural or external man there is a conjunction by correspondences, which will be spoken of in the following chapter, when the conjunction of heaven with man by the Word is treated of. 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 following chapter. 302. 1 have spoken with angels about the conjunction 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 yet few believe that angels 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 still such a mode of speaking in the world, and, to their wonder, especially withm the Church, where the Word is which teaches them of heaven and its conjunction with man ; when yet there is such conjunction that man cannot think the least thing without spirits ad- joined to him, and his spiritual life depends on it. The cause of the ignorance on this subject, they said was, that man believes he lives from himself, without connection with the First Esse of life, and does not know that this connec- tion is by means of the heavens ; when yet man, if that connection were broken, would instantly fall down dead. If man believed, as is really the case, that all good is from the Lord and all evil from hell, then he would not make the good in him a matter of merit, neither would evil be iety of mind on account of what is unjust, insincere, and in any respect evil, which man believes to be against God, and against the good of the neighbor, n. 7217. They have conscience who are in love to God and in charity toward the neighbor, but not they who are not so, n. 831, 965, 2380, 7490. 192 HEAVEN AND HELL 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 that anything flows in from heaven and from hell, and thus supposes that all things J which he thinks and wills are in himself and from himself, he appropriates evil to himself, and the good which flows in he defiles with merit. CONJUNCTION OF 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 what is prior to itself, thus all things from the First ; and that the connection with what is prior 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 things subsist from the First, from Which because they have had their existence, they perpetually exist — that is, subsist. But what is the connection of everything with that which is prior to itself, thus with the First, from Which are all things, cannot be told in a few words, because it is various and diverse ; it can only be told in general that there is a connection of the natural world with the spiritual world, and that in con- sequence there is a correspondence of all things in the natural world with all things in the spiritual (see n. 103- 115) ; also that there is a connection and thence a corre- spondence of all things of man with all things of heaven (see n. 87-102). CONJUNCTION BY MEANS OF THE WORD I93 304. Man is so created that he has connection and con- junction with the Lord, but only fellowship with the angels of heaven ; that he has not conjunction with the angels, but only fellowship, is because man from creation is like an an- gel as to the interiors of the mind ; for man has such a will as an angel has, and such an understanding. Hence it is that a man after death, if he has lived according to Divine order, becomes an angel, and then has the wisdom of an- gels. When therefore the conjunction of man with heaven is spoken of, his conjunction with the Lord and fellowship with angels is meant ; for heaven is not heaven from what is the angels' own, but from the Lord's Divine : that the Lord's Divine makes heaven, may be seen above (n. 7-22). But man has besides, what angels have not, that he is not only in the spiritual world as to his interiors, but also at the same time in the natural world as to exteriors. His ex- teriors which are in the natural world, are all things of his natural or external memory, and of thought and imagina- tion therefrom ; in general, knowledges and sciences, with their enjoyments and pleasures, so far as they savor of the world, and also many pleasures belonging to the senses of the body, together with his senses themselves, his speech and actions. All these are also ultimate things into which the Divine influx of the Lord terminates ; for it does not stop in the middle, but proceeds to its ultimates. From these things it may be manifest that in man is the ultimate of Divine order, and because the ultimate, the basis also and foundation. Since the Divine influx of the Lord does not stop in the middle but proceeds to its ultimates, as was said, and since the middle through which it passes is the an- gelic heaven, and the ultimate is with man, and since there is nothing given which is unconnected, it follows that such is the connection and conjunction of heaven with the hu- man race that the one subsists from the other, and that it would be with the human race without heaven as with a 194 HEAVEN AND HELL chain when the hook is removed, and with heaven without the human race as with a house without a foundation.* 305. But because man has broken this connection with heaven by turning his interiors away from heaven and turn- ing them to the world and himself, through love of self and the world, and thus withdrawing himself so as no longer to serve heaven for a basis and foundation, a medium has been provided by the Lord to be to heaven in the place of a basis and foundation, and also for the conjunction of heaven with man. This medium is the Word. But how the Word serves for such a medium has been shown in many passages in the Heavenly Arcana — all of which may be seen col- lected together in the little work concerning the White Horse, mentioned in the Apocalypse ; and likewise in the Appendix to The New Jerusalem and its Heavenly Doc- trine — from which some notes will be here appended.* « Nothing exists from itself, but from what is prior to itself, thus all things from the First, and they also subsist from Him from Whom they exist, and to subsist is perpetually to exist, n. 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056. Divine order does not rest in the mid- dle, but terminates in an ultimate, and the ultimate is man, thus Divine order terminates with man, n. 634, 2853, 3632, 5897, 6239, 6451, 6465, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10329, 10335, J0548. In- ner things flow in with successive order into outer things, even into the outmost or ultimate, and there also they exist and subsist, n. 634, 6239, 6465, 9215, 9216, Inner things exist and subsist in what is ultimate in simultaneous order, n. 5897, 6451, 8603, 10099. Hence all inner things are held together in connection from the First by the Last, n. 9828. Hence the First and the Last signify all and single things, thus the whole, n. 10044, 10329, 10335. And hence in ultimates there is strength and power, n. 9836. b The Word in the sense of the letter is natural, n. 8783, by reason that the natural is the ultimate into which spiritual and heavenly things, which are interior, terminate, and on which they subsist as a house upon its foundation, n. 9430, 9433, 9824, 10044, 10436. The Word in order to be such, is written by pure correspondences, n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 8615, 10687. The Word being such in the sense of the letter, is the continent of the spiritual and heavenly sense, n, 9407. And it is accommodated both to men and angels at the CONJUNCTION BY MEANS OF THE WORD 1 95 306. I have been informed from heaven that the most ancient people had immediate revelation, since their inte- riors were turned to heaven ; and that by this revelation there was at that time conjunction of the Lord with the human race. After their time there was not such immedi- ate revelation, but mediate by correspondences, for all Di- vine worship then consisted of correspondences, on which account the churches of that time were called representa- tive churches. It was then known what correspondence was and representation, and that all things in the earth corresponded to spiritual things in heaven and in the church, or what is the same, represented them ; and therefore natu- ral things, which were the externals of their worship, served them for mediums of thinking spiritually, thus with angels. After the knowledge of correspondences and representations was forgotten, the Word was written, in which all the words and their meanings are correspondences, and thus contain a spiritual or internal sense, in which angels are. For this reason, when man reads the Word and perceives it accord- ing to the sense of the letter, or the outward sense, the angels perceive it according to the inner or spiritual sense ; for all the thought of angels is spiritual, whereas the thought same time, n. 1769-72, 1887, 2I43» 2157, 2275, 2333, 2395, 2540, 2541, 2547. 2553, 7381, 8862, 10332. And it is the [medium] uniting heaven and earth, n. 2310, 2495, 92 12, 9216, 9357, 9396, 10375. The conjunc- tion of the Lord with man is by the Word, through the medium of the internal sense, n. 10375. By all and each of the things of the W^)rd there is conjunction, and hence the Word is wonderful above all writ- ing, n. 10632-34. The Lord since the Word was written, speaks by it with men, n. 10290. The Church, where the Word is and by it the Lord is known, in respect to those who are out of the Church, where the Word is not and the Lord is not known, is as the heart and lungs in man respectively to the other parts of the body, which live from them as from the fountains of their life, n. 637, 931, 2054, 2853. The uni- versal church on earth is before the Lord as one man, n. 7396, 9276. Hence it is that unless there were a Church where the Word is, and by it the Lord is known, in this earth, the human race would here perish, n. 468, 637, 931, 4545, 10452. 196 HEAVEN AND HELL of man is natural. These thoughts indeed appear diverse, but still they are one because they correspond. Hence it is that after man removed himself from heaven and broke the bond, there was provided by the Lord a means of con- junction of heaven with man through the Word. 307. How heaven is conjoined with man by means of the Word, I would illustrate by some passages from it. The New Jerusalem is described in the Apocalypse in these words : / saw a new heaven and a new earth, for the first heaven and the first earth had passed away. And I saw the holy city Jerusalem coming down from God out of heaven. The city was four-square, its length as great as its breadth ; and an angel measured the city with a reed, twelve thousand furlongs ; the length, the breadth, and the height, were equal. And he measured its wall, a hundred and forty-four cubits, the measure of a man, which is of an angel. The building of the wall was of jasper ; but the city itself was pure gold, and like to pure glass ; and the foundations of the wall were adorned 7vith every precious stone. The tivelve gates were twelve pearls ; and the street of the city was pure gold as transparent glass (xxi. i, 2, 16, 17, t8). The man who reads these words, understands them no otherwise than according to the sense of the let- ter—namely, that the visible heaven with the earth is to perish, and a new heaven to exist ; and 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 angels with man understand these things altogether otherwise ; they understand everything spiritually, which man understands naturally. By the new heaven and new earth they understand a new church ; by the city Jerusalem descending from God out of heaven, they understand its heavenly doctrine revealed by the Lord ; by its length, breadth, and height, which are equal and twelve thousand furlongs, they understand all the goods and truths of that doctrine in their sum ; by its wall, they understand the CONJUNCTION BY MEANS OF THE WORD I97 truths protecting it ; by the measure of the wall, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel, they understand all those protecting truths in their sum, and their quality ; by its twelve gates, which were of pearls, they understand introductory truths — pearls also signify such truths ; by the foundations of the wall, which were of precious stones, they understand the knowl- edges on which that doctrine is founded ; by gold like to pure glass, of which were the city and its street, they un- derstand the good of love from which doctrine with its truths is transparent. Angels perceive all these things in this way, and so not as man perceives them. Man's natu- ral ideas thus pass into spiritual ideas with angels, without 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. And yet the thoughts of angels make one with the thoughts of man, because they correspond. They make one almost like the words of a speaker and the un- derstanding 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 means of the Word. Let us take another example from the Word : In that day there shall be a high way from Egypt to Assyria, and Assy- ria shall come into Egypt, and Egypt into Assyria, and the Egyptians shall serve Assyria. In that day Israel shall be the third with Egypt and with Assyria, a blessing in the midst of the land, which Jehovah of hosts shall bless, say- ing. Blessed be My people the Egyptians, and the Assyrian the work of My hands, and Israel Mine inheritance (Isa- iah xix. 23, 24, 25). How man thinks and how angels think when these words are read, may be manifest from the sense of the letter of the Word and from its internal sense. Man thinks, from the sense of the letter, that the Egyptians and Assyrians are to be converted to God and accepted, and then are to make one with the IsraeUtish nation ; but 193 HEAVEN AND HELL I angels think, according to the internal sense, of the man of the spiritual church, there described in that sense, whose spiritual is Israel, whose natural is the Egyptian, and whose rational, which is the middle, is the Assyrian/ Yet the two senses are one, because they correspond. When therefore angels think thus spiritually and man naturally, they are conjoined almost like soul and body : the internal sense of the Word is also its soul and the sense of the letter its body. Such is the Word throughout ; hence it is evident that it is a means of conjunction of heaven with man, and that its literal sense serves for a basis and foundation. 308. There is also conjunction of heaven by means of the Word with those who are out of the Church, where the W^ord is not ; for the Lord's church is universal, and with all who acknowledge the Divine and Hve in charity. These are instructed also after their decease by angels, and receive Divine truths ^^^ on which subject more will be seen below, in the chapter on the Heathen. The universal church o^ the earth is in the sight of the Lord as one man, just as heaven is (see n. 59-72) ; but the Church where the Word is, and where by means of it the Lord is known, is as the heart and lungs in that man. That all the viscera and members of the whole body draw life from the heart and lungs by ^ Egypt and Egyptian in the Word signify the natural and its knowledge, n. 4967, 5079, 5080, 5095, 5160, 5799, 6015, 6147, 6252, 7355» 7648,9340,9391- Assyria signities the rational, n. 119, 1186. Israel signihes the spiritual, n. 5414, 5801, 5803, 5806,5812, 5817, 5819, 5826, 5833, 5879, 5951, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805, 9340. ^ The Church specifically is where the Word is and by it the Lord is known, thus where Divine truths from heaven are revealed, n. 3857, 10761. The church of the Lord is with all in the whole globe, who live in good according to the principles of their religion, n. 3263, 6637, 10765. All in every country who live in good according to the princi- ples of their religion and acknowledge the Divine, are accepted of the Lord, n. 2589-2604, 2861, 2863, 3263, 4190, 4197, 6700, 9256. And besides, all children wheresoever they are born, n. 2289-2309, 4792. CONJUNCTION BY MEANS OF THE WORD I99 various derivations, is known ; so likewise live those of the human race who are out of the Church where the Word is, and constitute the members of that man. The conjunction of heaven by the Word with those who are distant, may also be compared to light radiated from a centre all around. Divine light is in the Word and there the Lord with heaven is present, from which presence also those who are distant are in light ; it would be otherwise if there were no Word. This becomes clearer from what was shown above in regard to the form of heaven, according to which its members are associated and have communication. This arcanum how- ever can be understood by those who are in spiritual light, but not by those who are only in natural light ; for those who are in spiritual light see clearly innumerable things which those who are only in natural light do not see, or see but as one obscure thing. 309. Unless such a Word had been given in this earth, the man of this earth would have been separated from heaven ; and if separated from heaven, he would no longer have been rational, for the human rational exists from the influx of the light of heaven. Again, the man of this earth is such that he cannot receive immediate revelation and be instructed by that means in Divine truths, like the inhabi- tants of other earths — who have been treated of in another small work. For the man of this earth is more in worldly things, thus in externals, than the men of other earths, and internal things are what receive revelation ; if external things received it, the truth would not be understood. That the man of this earth is such, appears manifestly from those within the Church, who, though they know from the Word about heaven, about hell, about the life after death, still in heart deny these things ; among whom also are some who have more than others acquired the reputation of learning, and of whom it might on that account be supposed that they were wiser than others. 310. I have at times spoken with angels about the 20O HEAVEN AND HELL Word, and said that it is despised by some on account of its simple style, and that nothing at all is known about its internal sense, and that for this reason it is not believed that so much wisdom lies hid in it. The angels said that the style of the Word, though it appears simple in the sense of the letter, is still such that nothing can be at all com- pared to it in excellence, since Divine wisdom lies con- cealed, not only in every sentence, but also in each word ; and that this wisdom shines forth in heaven ; they wished to declare that it is the light of heaven, because it is Divine truth, for Divine truth in heaven shines (see n. 132). They said also, that without such a Word there would be no light of heaven with the men of our earth, thus neither would there be conjunction of heaven with them ; for as far as the light of heaven is present with man, so far he has con- junction, and so far likewise he has revelation of Divine truth through the Word. The reason why man does not know that there is this conjunction by the spiritual sense of the Word corresponding to its natural sense, is because the man of this earth does not know anything about the spiritual thought and speech of angels, and that it is differ- ent from the natural thought and speech of men ; and un- less he knows this, he cannot at all know what the internal sense is, nor that by it such conjunction can be given. They said also, that if man knew there is such a sense, and should think from a knowledge of it when he reads the Word, he would come into interior wisdom, and would be still more conjoined with heaven, since he would enter thus into ideas similar to those of angels. HEAVEN AND HELL FROM THE HUMAN RACE 20I HEAVEN AND HELL ARE FROM THE HUMAN RACE. 311. In the Christian world it is quite unknown that heaven and hell are from the human race, for it is believed that angels were created from the beginning and of them was formed heaven ; and that the devil or satan was an angel of light, but because he became rebellious he was cast down with his crew, and of them was formed hell. Angels wonder exceedingly that there should be such a belief in the Christian world, and still more that nothing at all should be known about heaven, when yet that is the primary thing of doctrine in the Church ; and because such ignorance prevails, they rejoice in heart that it has pleased the Lord now to reveal to mankind many things respecting heaven, and also hell, and thereby as far as possible to dispel the darkness which is daily increasing, because the Church has come to its end. They wish for this reason that 1 should declare from their mouth, that in the whole heaven there is not one angel who was so created from the beginning, nor in hell any devil who was created an angel of light and cast down ; but that all, 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 ; and that hell taken as a whole is what is called the devil and satan. The hell which is behind, where are those called evil genii, is called the devil, and the hell which is in front, where are those called evil spirits, is called satan.'' What the one hell is and what the other, will be told in the following pages. They said that the Christian world had gathered such a belief regarding those in heaven and those in hell, from some passages in the Word, under- stood only according to the sense of the letter, and not a The hells taken together, or the infernals taken together, are called the devil and satan, n. 694. They who have been devils in the world become devils after death, n. 968. 202 HEAVEN AND HELL illustrated and explained by genuine doctrine from the Word ; when yet the sense of the letter of the Word, un- less genuine doctrine throws light upon it, draws the mind in various directions, begetting ignorance, heresies, and errors/ 312. That the man of the Church has this behef, is also because he believes that no man comes into heaven or into hell before the time of the final judgment ; of which he has conceived the opinion that all visible things are then to perish and new things to exist, and that the soul is then to return into its body, from which conjunction man will again live as man. This belief involves the other about 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 that 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 continuously from morning till 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 belief as to resurrec- tion at the day of judgment and the state of the soul mean- while ; also as to angels and the devil. This belief, because it is a belief of what is false, involves darkness, and with those who think upon these things from their own intelli- b The doctrine of the Church must be derived from the Word, n, 3464, 5402, 6822, 10763, 10765. The Word without doctrine is not understood, n. 9025, 9409, 9424, 9430, 10324, 10431, 10582. True doctrine is a lamp to those who read the Word, n. 10400. Genuine doctrine must be from those who are in enlightenment from the Lord, n. 2510, 2516, 2519, 9424, 10105. They who are in the sense of the letter without doctrine, come into no understanding respecting Divine truths, n. 9409, 9410, 10582. And they are led away into many errors, n. 1043 1. What is the difference between those who teach and learn from the doctrine of the Church derived from the Word, and those who teach and learn from the literal sense alone, n. 9025. HEAVEN AND HELL FROM THE HUMAN RACE 2O3 pnce, induces doubt, and at length denial. For they say in heart, how can so great a heaven, with so many constel- lations and with the sun and moon, be destroyed and dissi- pated ? And how can the stars then fall from heaven to the earth, when yet they are larger than the earth ? And how can bodies eaten up by worms, consumed by corruption, and scattered to all the winds, be gathered together again to their soul? Where is the soul in the mean time, and what is it when without the sense which it had in the body? Besides many such things, which because they are incom- prehensible, cannot be believed, and with many destroy faith as to the life of the soul after death and heaven and hell, and therewith other matters of faith of the Church. That they have destroyed this faith is evident from those who say. Who has come from heaven to us, and told that it is so? What is hell? Is there any? What is this, that man is to be tormented with fire to eternity? What is the day of judgment? Has it not been expected in vain for ages? Besides other things, which imply a denial of all. Lest therefore those who think such things — as many do who from their worldly wisdom are called erudite and learned — should any longer trouble and seduce the simple in faith and heart, and induce infernal darkness respecting God, heaven, eternal life, and all else that depends on these, the interior senses of my spirit have been opened by the Lord, and thus it has been given me to speak with ail with whom I have ever been acquainted in the life of the body, after their decease ; with some for days, with some for months, and with some for a year ; and also with others, so many that I should say too few if I should say a hun- dred thousand ; many of whom were in heaven, and many in hell. I have also spoken with some two days after their decease, and have told them that funeral services were now being held and preparations made for their interment. To which they said that it was well to reject that which had served them for a body and its functions in. the world ; and 204 HEAVEN AND HELL they wished me to say that they were not dead, but that they live and are men now as before, and that they had only migrated from one world into the other, 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 thoughts 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 to be living men as before, and in a similar state— for after death every one's state of life is at first such as it had been in the world, but 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 it would be so. They wondered very much that they should have lived in such ignorance and blindness about the state of their life after death ; and especially that the man of the Church should be in such ignorance and blindness, when yet he, above all others in the whole world, might be in light in regard to these things.^ Then they first saw the cause of that blindness and ignorance, which is, that external things, relating to the world and to the body, occupied and filled their minds to such a degree that they c In Christendom at this day few believe that man rises again im- mediately after death, preface to chap. xvi. of Genesis, and n. 4622, 10758; but believe that he will rise again at the time of the final judg- ment, when the visible world will perish, n. 10595. The reason that it is so believed, n. 10595, 10758. Nevertheless man rises again immedi- ately after death and then he is a man as to all thmgs, n. 4527, 5006, 5078, 8939, 8991, 10594, 10758. The soul which lives after death is the spirit of man, which in man is the man himself and likewise in the other life is in a perfect human form, n. 322, 1880, 1881, 3633, 4622, 4735, 5883, 6054, 6605, 6626, 7021, 10594; from experience, n. 4527, 5006, 8939; from the Word, n. 10597. What is meant by the dead seen in the holy city, Matt, xxvii. 53, explained, n. 9229. In what manner man is raised from the dead, from experience, n. 168-189. His state after being raised again, n. 317-19, 21 19, 5079, 10596. False opinions concerning the soul and its resurrection, n. 444, 445, 4527, 4622, 4658. HEAVEN AND HELL FROM THE HUMAN RACE 205 could not be elevated into the light of heaven, and look into 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 look farther. 313. A great many of the learned from the Christian world are astonished when they see themselves after death in a body, in garments, and in houses, as in the world ; and when they recollect what they had thought about a life after death, the soul, spirits, and heaven and hell, they are ashamed and say that they thought foolishly, and that the simple in faith thought much more wisely than they. Learned men who have confirmed themselves in such things and who have ascribed all things to nature, have been explored, and it has been found that their interiors were entirely closed and their exteriors open, so that they did not look to heaven, but to the world, and so to hell. For as far as his interiors are open, man looks to heaven, but as far as his interiors are closed and his exteriors open, he looks to hell ; since the interiors of man are formed for the reception of all things of heaven, and the exteriors for the reception of all things of the world ; and those who receive the world, and not at the same time heaven, receive hell.'^ 314. That heaven is from the human race, may be evi- dent also from this, that angelic minds and human minds are similar. Both enjoy the faculty of understanding, per- ceiving, and willing, and both are formed to receive heaven ; for the human mind is capable of wisdom as well as the angelic mind, but that it does not attam so much wisdom in the world, is because it is in an earthly body, and in that body its spiritual mind thinks naturally. But it is other- d In man the spiritual and the natural world are conjoined, n. 6057. The internal of man is formed to the image of heaven, but the external to the image of the world, n. J62S, 4523, 4524, 6013, 6057. 9706, 10156, 10472. ¥ 206 HEAVEN AND HELL THE HEATHEN IN HEAVEN wise when loosed from its connection with that body ; then it no longer thinks naturally, but spiritually ; and when it thinks spiritually, 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 part of man, which is called his spirit, is in its essence an angel (see n. 57) ■/ and when loosed from the earthly body, is equally with an angel in the human form. That an angel is in a perfect human form, may be seen above (n. 73-77). When however 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 a direful and diabolical one ; for it cannot look upward to heaven, but only down- ward to hell. 315. He who is instructed concerning Divine order, can also understand that man was created to 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 an- gelic wisdom, and can be renewed 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 on to the ultimate; and when it is in its ultimate, then it brings into form, and also by means there collected, renews and produces itself further, which is done by procreations. In the ultimate, therefore, is the seed-ground of heaven. 316. That the Lord rose again not only as to spirit but also as to 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 e There are as many degrees of life in man as there are heavens, and they are opened after death according to his life, n. 3747, 9594. Heaven is in man, n. 3884. Men who live a life of love and charity have in them angelic wisdom, but at the time hidden, and they come into it after death, n. 2494. The man in the Word is called an angel, who receives the good of love and of faith from the Lord, n. 10528. 207 the very Divine, and the body was made a likeness of the soul, that is, of the Father, thus also Divine. Hence it IS that He, differently from 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 My feet, that it is I Myself: handle Me and see, for a spirit hath not flesh and bones as ye see Me have (Luke xxiv. 36-38) ; by which He indicated that He is a man not only as to spirit, but Ukewise as to body. 317. That it may be known that man lives after death, and according to his Ufe in the world comes either into heaven or into hell, many things have been made known to me about 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 PEOPLES OUT OF THE CHURCH, IN HEAVEN. 318. It is a common opinion that those bom out of the Church, who are called heathen or gentiles, cannot be saved, because they have not the Word and thus do not know the Lord, and without the Lord there is no salvation. But still it may be known that they also are saved, from this alone, that the mercy of the Lord is universal, that is, toward every one ; that they are born men as well as those within the Church, who are respectively few ; and that it is not their fault that they do not know the Lord. Every one who 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. Therefore He has provided that all may have religion, and by it acknowledgment of the Divine, and interior life ; for to live according to one's religious be- / Man rises again only as to spirit, n. 10593, 10594. The Lord alone rose again as to body also, n. 1729, 2083, 5078, 10825. 208 HEAVEN AND HELL lief is to live interiorly, as he then looks to the Divine ; and as far as he looks to This, so far he does not look to the world, but removes himself from the world, thus from the life of the world, which is exterior life.'* 319. That gentiles are saved as well as Christians, may be known by those who know what it is that makes heaven with man ; for heaven is in man, and those who have heaven in themselves come into heaven. Heaven in man is to acknowledge the Divine and to be led by the Divine. The first and primary thing of every religion is to acknowl- edge the Divine. A religion which does not acknowledge the Divine, is not religion ; and the precepts of every relig- ion look to worship ; thus they teach how the Divine is to be worshipped, so that the worship may be acceptable to Him ; and when this is fixed in one's mind, thus as far as he wills it, or as far as he loves it, he is led by the Lord. It is known that gentiles hve a moral life as well as Christians, and many of them a better life than Christians. 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. Moral Hfe and spiritual life appear alike in outward form, but in inward form they are altogether different ; the one saves man, the 'other does not save him. For he who lives a moral life for the sake of the Divine, is led by the Divine, but he who lives a moral life for the sake of men in the world, is led by himself. This a Gentiles are saved alike with Christians, n. 932, 1032, 1059, 2284, 2589, 2590, 3778, 4190, 4197. The lot of gentiles and peoples out of the Church in the other life, n. 2589-2604. The Church is specifically where the Word is, and by it the Lord is known, n. 3857, 10761. Nevertheless, they who are horn where the Word is and where the Lord is known, are not on that account of the Church, but they who live a life of charity and of faith, n. 6637, 10143, 10153, 10578, 10645, 10829. The Lord's church is with all in the universe who live in good according to their religion and acknowledge a Divine, and they are accepted of the Lord and come into heaven, n. 2589-2604, 2861, 2863, 3263, 4190, 4197, 6700, 9256. THE HEATHEN IN HEAVEN 209 may be illustrated by an example. He who will not do evil to his neighbor because it is contrary to religion, thus contrary to the Divine, abstains from doing evil from a spir- itual motive ; but he who does no evil to another merely from fear of the law, of the loss of reputation, honor, or gain, thus for the sake of himself and the world, abstains from doing evil from a natural motive, and is led by him- self: the life of the latter is natural, but that of the former is spiritual. The man whose moral life is spiritual has heaven in himself, but he whose moral life is only natural has not heaven in himself. The reason is that heaven flows in from above and opens man's interiors, and through the interiors flows into his exteriors ; while the world flows in from beneath and opens the exteriors, but not the interiors. For there is no flowing in from the natural world into the spiritual, but from the spiritual world into the natural ; and therefore if heaven be not received at the same time, the interiors are closed. From these things it may be seen who receive heaven in themselves, and who do not. But heaven in one is not the same as it is in another ; it differs in each one according to his affection for good and thence for ^^^^^' ^^Qs^ ^^J2 , Hg ^" affection for good for the sake of the Divin e^ love_^iyine_truth, since good and truth love each other, and wish to be conjoined. '^ For thisTeason" the heathen, though they are not in genuine truthsln the world, still from love receive them in the other life. 320. A certain spirit from among gentiles, who had lived in the world in the good of charity according to his relig- ion, when he heard Christian spirits reasoning about creeds — for spirits reason much more fuUy and acutely with one ^ Between good and truth there is a kind of marriage, n. 1904, 2173, 2508. Good and truth are in a perpetual tendency to conjunc- tion, and good desires truth and conjunction with it, n. 9206, 9207, 9495. How the conjunction of good and truth takes place, and with whom, n. 3834, 3843, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365. 7623-27, 9258. 2IO HEAVEN AND HELL another than men, especially about what is good and true — wondered at their so disputing and said that he did not wish to hear those things, for they reasoned from appear- ances and fallacies — instructing them thus: "If I am good, I can know what is true from good itself, and what I do not know, I can receive." 321. I have learned in many ways that gentiles who have led a moral life, in obedience and subordination, and have lived in mutual charity according to their religion, and have thus received something of conscience, are accepted in the other life and are there instructed with solicitous care by angels, in the goods and truths of faith ; and that when they are being instructed, they behave themselves modestly, intelligently, and wisely, and easily receive truths and adopt them. They have formed for themselves no principles of falsity contrary to the truths of faith, 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. Gentiles, on the contrary, when they hear that God has become Man, and thus manifested Himself in the world, immediately acknowledge 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 hu- man race are His/ It is a Divine truth that without the c Difference between the good in which gentiles are, and that in which Christians are, n. 4189, 4197. Concerning truths with the gen- tiles, n. 3263, 3778, 4190. The interiors cannot be so closed with gentiles as with Christians, n. 9256. Neither can so thick a cloud exist with gentiles who live according to their religious principles in mutual charity, as with Christians who live in no charity — the reasons, n. 1059, 9256. Gentiles cannot profane the holy things of the Church like Christians, because they are not acquainted with them, n. 1327, 1328, 2051. They are afraid of Christians on account of their lives, n. 2596, 2597. They who have lived well according to their religion, are in- structed by angels and easily receive the truths of faith and acknowl- edge the Lord, n. 2049, 2595, 2598, 2600, 2601, 2603, 2861, 2863, 3263. THE HEATHEN IN HEAVEN 211 Lord there is no salvation ; but this is to be understood thus, that there is no salvation except from the Lord. There are in the universe many earths and all full of inhabitants, of whom scarcely any know that the Lord has assumed the 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 on the Earths in the Universe. 322. There are among gentiles, as among Christians, 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, especially in the An- cient Church, which was spread through a large part of the Asiatic world, and from which religion emanated to many nations. That I might know their quality, it has been granted me to have familiar conversation with some of these wise men. 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 about the Lord. Of wisdom he said that no other wisdom is given than that which is of life, and that wisdom cannot be predicated 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 prophets, he was exceedingly de- lighted, especially with this, that each of the names and and each of the words signified interior things, wondering greatly that learned men 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 212 HEAVEN AND HELL bear, for he was so affected interiorly. At length I spoke with him of 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 some things respecting the Lord, and perceived in his way that if man- kind were to be saved it could not have been effected by any other means. In the mean time some bad Christians infused various scandals ; but he did not regard them, say- ing that it was not strange, because in the life of the body they had imbibed unbecoming ideas on the subject, and un- til these ideas were dispersed, they could not admit such ideas as confirm the truth, as those can who are in igno- rance. 323. It has also been granted me to speak with others who lived in ancient times, and who were then among the more wise. 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 delightful things of wisdom, together with charming representations. 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 some- thing from the Word, they were very greatly delighted. I perceived their delight itself and their enjoyment, which arose mostly from this, that all and each of the things which they heard from the Word, were representative and significative of heavenly and spiritual things. They said that in their time, when they lived in the world, their mode of thinking and speaking, and also of writing, was of this nature, and that this was their study of wisdom. 324. But as to what concerns gentiles of the present day, they are not so wise, but most of them are simple in heart ; still those of them who have Hved in mutual charity receive wisdom in the other life — respecting whom an in- THE HEATHEN IN HEAVEN 215 Stance or two may be mentioned. When I read the seven- teenth and eighteenth chapters of Judges — about Micah, that the sons of Dan took away his graven image, the Ter- aphim, and the Levite — there was present a spirit from the gentiles, who in the life of the body had adored a graven image. When he listened attentively to what was done to Micah, and in what grief Micah was on account of his graven image which the Danites took away, such grief came over him also that he scarcely knew what to think, by rea- son of inward distress. This grief was perceived, and at the same time the innocence in all his affections. Christian spirits also were present and observed him, and they won- dered that the worshipper of a graven image should be moved with so great feeling of mercy and innocence. Af- terward good spirits spoke with him, saying that a graven image should not be worshipped, and that he could under- stand 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 perceive the interior affection of his adoration, which was communicated to me and was much more holy than with Christians. From this it may be manifest that gentiles come into heaven more easily than Christians at this day, according to the Lord's words in Luke : Then sJiall 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 behold, there are last who shall be first, and there are first ivho shall be last (xiii. 29, 30). For in the state in which that spirit was, he could be imbued with all things of faith, and receive them with interior affection ; there was with him the mercy of love, and in his ignorance there was innocence ; and when these are present, all things of faith are received as it were spontaneously, and this with joy. He was afterward received among angels. 325. A choir at a distance was heard one morning, and 214 HEAVEN AND HELL from the representations of the choir it was given to know that they were Chinese, for they exhibited a species of a woolly goat, then a cake of millet and an ivory spoon, as also the idea of a floating city. They desired to come nearer to me, and when they approached they said that they wished to be 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 perceiving this indignation, they began to think whether they had transgressed against their neighbor, and whether they had claimed anything to themselves which belonged to others. Thoughts in the other life being all communi- cated, it was given to perceive the commotion of their mind ; it consisted of an acknowledgment that possibly they had injured those who were indignant, of shame on this account, and at the same time of other worthy affec- tions ; from which it was known that they were endued with charity. Presently I spoke with them, and at last about the Lord. When I called Him Christ, there was a certain re- pugnance perceived in them ; but the cause was discovered, that they brought this from the world, in consequence of knowing that Christians lived worse than they did, and in no charity. When, however, I called Him simply Lord, they were interiorly moved. They were then instructed by angels that the Christian doctrine, beyond every other in the world, prescribes love and charity, but that there are few who live according to it. There are gentiles who when they lived in the world, knew both from intercourse and report that Christians lead bad lives, as in adultery, hatred, quarrelling, drunkenness, and the like, which they them- selves abhorred, because such things are contrary to their religion. These gentiles in the other life are more timid than others about receiving the truths of faith ; but they are instructed by angels that the Christian doctrine, as well as the faith itself, teaches a very different life, and that THE HEATHEN IN HEAVEN 215 Christians live less according to their doctrine than gen- tiles. When they perceive these things, they receive the truths of faith, and adore the Lord, but more tardily than others. 326. It is common for gentiles who have adored any god under an image or statue, or any graven thing, when they come into the other life, to be introduced to some spirits in place of their gods or idols, in order that they may put away their fantasies ; and when they have been with them for some days, they are withdrawn. Those who have adored men, are also sometimes introduced to them, or to others in their place — as many of the Jews to Abraham, Jacob, Moses, and David — but when they perceive that they are men like others, and that they cannot afford any aid, they are ashamed and are carried to their own places, according to their hves. Among gentiles in heaven, the Africans are most beloved, for they receive the goods and truths of heaven more easily than others. They wish es- pecially to be called obedient, but not faithful ; they say that Christians, because they have the doctrine of faith, may be called faithful, but not they unless they receive the doc- trine — or, as they say, are able to receive it. 327. I have spoken with some who were in the Ancient Church. By the Ancient Church is meant that which was after the flood, then extending through many kingdoms, namely, Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Libya, Egypt, Philistea as far as Tyre and Zidon, and through the land of Canaan, on both sides of the Jordan.*' d The first and Most Ancient Church in this earth was that which is described in the first chapters of Genesis, and that church above all others was celestial, n. 607, 895, 920, 1121-24, 2S96, 4493, 8891, 9942, 10545. What is their quality in heaven, n. 11 14-25. There were various churches after the flood which are called ancient churches, n. 1125-27, 1327, 10355. What was the quality of the men of the An- cient Church, n. 609, 895. The ancient churches were representative churches, n. 519, 521, 2896. With the Ancient Church there was a Word, but it is lost, n. 2897. What was the quality of the Ancient 2l6 HEAVEN AND HELL The men of this church knew about the Lord that He was to come, and were imbued with the goods of faith, but still they fell away, and became idolaters. They were in front toward the left, in a dark place, and in a miserable state. Their speech was like the sound of a pipe, of one tone, al- most without rational thought. They said that they had been there for many centuries, and that they are sometimes taken out that they may serve others for certain uses, of a low order. From them it was given me to think about many Christians — who are not outwardly idolaters, but in- wardly, since they are worshippers of themselves and of the world, and deny the Lord in heart — what lot awaits them in the other life. 328. That the church of the Lord is spread over all the globe, thus is universal, and that all those are in it who have lived in the good of charity according to their religion ; and th^t the Church where the Word is and by it the Lord is known, is to those who are out of the Church as the heart and lungs in man, from which all the viscera and members of the body live variously according to their forms, situa- tions, and conjunctions, may be seen above (n. 308). LITTLE CHILDREN IN HEAVEN. 329. It is the beUef of some that only children who are born within the Church come into heaven, but not those who are born out of the Church ; because, they say, chil- dren within the Church are baptized and by baptism initi- ated into the faith of the Church. They do not know that Church when it began to decline, n. 11 28. The difference between the Most Ancient Church and the Ancient Church, n. 597, 607, 640, 641, 765, 784, 895, 4493. The statutes, the judgments, and the laws, which were commanded in the Jewish Church, were in part like those in the Ancient Church, n. 4288, 4449, 10149. The Lord was the God of the Most Ancient Church, and likewise of the Ancient, and He was called Jehovah, n. 1343, 6846. LITTLE CHILDREN IN HEAVEN 217 no one has heaven or faith by baptism ; for baptism is only for a sign and memorial that man is to be regenerated, and that he can be regenerated who is born within the Church, since there is the Word in which are the Divine truths by which regeneration is effected, and there the Lord is known from Whom regeneration is.« Let them know, therefore, that every child, wheresoever he is born, whether within the Church or out of it, whether of pious parents or of impious, when he dies is received by the Lord and is educated in heaven, and according to Divine order is taught and im- bued with affections for good, and through this with knowl- edge of truth ; and afterward, as he is perfected in intelli- gence and wisdom, he is introduced into heaven and be- comes an angel. Every one who thinks from reason may know that no one is born for hell, but all for heaven, and that man himself is in fault, that he comes into hell ; but little children cannot as yet be in fault. 330. Children who die are equally children in the other life, they have a like infantile mind, a like innocence in ig- norance, and a like tenderness in all things ; they are only in the rudiments of the capacity of becoming angels, for children are not angels, but become angels. Every one on leaving this world enters the other in a similar state of life, a little child in the state of a httle child, a boy in the state of a boy, a youth, a man, an old man, in the state of a youth, a man, or an old man ; but afterward the state of each one is changed. The state of infants exceeds the state of all others in this, that they are in innocence, and that evil is not yet rooted in them from actual life. Innocence « Baptism signifies regeneration from the Lord by the truths of faith from the Word, n. 4255, 5120, 9088, 10239, 10386-88, 10392. Baptism is a sign that man is of the Church where is acknowledged the Lord from Whom regeneration is, and where is the W^ord from which are the truths of faith, by which regeneration is effected, n. 10386-88. Baptism does not confer faith nor salvation, but it testifies that they who are regenerated will receive it, n. 10391. 2l8 HEAVEN AND HELL also is such that all things of heaven may be implanted in it, for innocence is the receptacle of the truth of faith and of the good of love. 331. The state of little children in the other life is much better than their state in the world, for they are not clothed with an earthly body, but with such a body as angels have. The earthly body in itself is heavy, and it does not receive its first sensations and first motions from the inner or spir- itual world, but from the outer or natural world. Therefore little children in the world must learn to walk, to guide their motions, and to speak ; and even their senses, as see- ing and hearing, must be opened by use. It is otherwise with children in the other life ; because they are spirits, they act at once according to their interiors. They walk without practice, and also speak, but at first from gen- eral affections, not yet so well distinguished into ideas of thoughts ; in a short time, however, they are initiated also into these ideas, and this because their exteriors are homo- geneous with their interiors. That the speech of angels flows from affections modified by the ideas of thought, so that their speech is altogether conformable to their thoughts from affection, may be seen above (n. 234-245). 332. Little children as soon as they are raised up, which takes place immediately after death, are taken into heaven and delivered to angel women who in the life of the body tenderly loved children and at the same time loved God. These, because in the world they loved all children from a motherly tenderness, receive them as their own, and the little children also love them instinctively as their own mothers. There are as many children with each one as she desires from a spiritual parental affection. This heaven ap- pears in front before the forehead, and directly in the line or radius in which the angels look to the Lord. Its situa- tion is there because all little children are under the imme- diate auspices of the Lord, and the heaven of innocence, which is the third heaven, flows in with them. LITTLE CHILDREN IN HEAVEN. 219 333- Children are of different dispositions, some of that Ll tho"'" "''^^' r' ^^"^ °' ^^^^ '' ^he celestial an fht heav^nf^.r-l' '1"'^^ '*^P^^'^^^" -^ -- - hat heaven to the nght, and those of a spiritual disposi- tion to the left. All infants in the Greatest Man, wh ch s heaven are m the provmce of the eyes; those of a spiritua celestial disposition in the province of the right eye • and his because the Lord is seen by angels who ar^ m he^^ir tual kingdom before the left eye, and by those who are i^ the cee3, , kingdom before the right eye (see above! n_ 18). From this fact, that infants are in the province of thi LoS'" ''' " ''' ^"'"^'^^'^^ ''^^' ^"^ ^"^P-^^ 334. How little children are educated in heaven shall a^so be briefly told. From their nurse they learn to speak their first speech is merely a sound of affection, which bJ degrees becomes more distinct, as ideas of thought enter for Ideas of thought from affections constitute fll 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 things as appear before their eyes 'and Z tt'^^' ' Tk " ^'"^ ''''''' ^'^ ^-- ^ ^P-i^ai on gin, the things of heaven flow into them at the same time they are daily perfected. After this first age is passed thev are transferred into another heaven, whL the" -e in' structed by masters, and so on. ^ 335; Little children are instructed principally bv reore- sentatives suited to their capacity. L. beautiful these are and how full of wisdom from within, no one can tlS In this way mtelhgence is imparted to them, bv degrees Jranted m"T '^ T^ '^^" ^^^'^ ^^^ -P-entftiVes' na u of oth ' "'' I "']^ '"^ '^""'^' ^^^- -^-^ the nature of others may be inferred First, angels represented 220 HEAVEN AND HELL the Lord rising from the sepulchre, and at the same time the uniting of His Human with the Divine; which was done in a manner so wise as to exceed all human wisdom, and at the same time in an innocent, infantile manner. Th«y also presented an idea of a sepulchre, but not at the same time an idea of the Lord, except so 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. After- ward they cautiously admitted into the sepulchre something atmospheric, yet appearing like very pure water ; by which they signified, also with becoming remoteness, spiritual life in baptism. Afterward I saw represented by them the de- scent of the Lord to the bound, and His ascent with the bound into heaven, and this with incomparable prudence and piety; and, what was infantile, they let down little 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. To these were added other representatives such as are pre- sented to the children, and by which they are brought into knowledges of truth and affections for good, as by plays suitable to infant minds. 336. How tender their understanding is, was also shown. When I prayed the Lord's prayer, and they then flowed from their understanding 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 then observed that their understanding was open even from the Lord, for what proceeded from them was as if flowing through them. The Lord also flows into the ideas of little children especially from inmosts, for nothing closes their ideas, as those of adults, no false principles closing them to the understanding of truth, nor any life of evil to the reception of good and thus the reception of wis- LITTLE CHILDREN IN HEAVEN 221 dom. From these things it may be manifest that little children do not come instantly after death into an angelic state, but are successively introduced by means of knowl- edges of good and truth, and this according to all heavenly order ; for the nature of them all is known to the Lprd, even in least particulars ; and so they are led by means adapted to every movement of their inclination, to receive the truths of good and the goods of truth. 337. How all things are insinuated into them by delight- ful and pleasant things suited to their genius, has also been shown to me ; for it has been given me to see little children most charmingly attired, having garlands of flowers resplen- dent with beautiful and heavenly colors twined about their breasts and tender arms ; and once to see them with those who have charge of them, in company with maidens, in a paradisal garden -most beautifully adorned, not so much with trees, as with arbors and covered walks of laurel, and with paths leading inward. And when the little children entered, dressed as I have described, the flowers over the entrance shone forth most joyously. From this may be manifest what delights they have, and also that by these pleasant and delightful things they are introduced into the goods of innocence and charity which are thus continually instilled into them by the Lord. SSS. It was shown me by a mode of communication familiar in the other Hfe, what the ideas of little children are when they see any objects ; they were as if each and every object were alive ; and thus in every idea of their thought there is life. And it was perceived that children on earth have nearly the same ideas when they are in their little plays ; (dr as yet they have not reflection, such as adults have, as to anything being without life. 339. It was said above that children are of a genius either celestial or spiritual. Those who are of a celestial genius are easily distinguished from those who are of a spir- itual genius. They think, speak, and act very softly, so 222 HEAVEN AND HELL LITTLE CHILDREN IN HEAVEN that scarce anything appears but what flows from the good of love to the Lord and to other children ; but those of a spiritual genius not so softly, and in everything with them there appears a sort of vibration, as of wings. The differ- ence is also evident from their indignation and from other things. 340. Many may suppose that little children remain chil- dren in heaven, and that they are as children among angels. Those who do not know what an angel is, may have been confirmed in that opinion from paintings and images in churches, in which angels are represented as infants. But it is not so at all ; intelligence and wisdom make an angel, and so long as Uttle children have not intelligence and wis- dom, they are indeed with angels, and yet are not angels ; but when they are intelligent and wise, then first they be- come angels. Indeed, what I have wondered at, they do not then appear as children, but as adults, for they are no longer of an infantile genius, but of a more mature angelic genius ; intelligence and wisdom produce this effect. The reason that children as they are perfected in intelligence and wisdom, appear more mature, thus as youths and young men, is that intelligence and wisdom are real spiritual nour- ishment ; * therefore the things which nourish their minds also nourish their bodies, and this from correspondence ; for the form of the body is but the outward form of the interiors. It is to be known that children in heaven do not advance in age beyond early manhood and remain in this to eternity. That I might know for certain that it is so, it has been given me to speak with some who were educated b Spiritual food is knowledge, intelligence, and wisdom, thus the good and truth from which these are, n. 31 14, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003. Hence food in a spiritual sense is every thing which comes forth from the mouth of the Lord, n. 681. Because bread signifies all food in general, therefore it signifies every good celestial and spiritual, n. 276, 680, 2165, 2177, 3478, 61 18, 8410, The reason is, that those things nourish the mind, which is of the inner man, n. 4459, 5293, 5576, 6277, 8410. I' 223 I as children in heaven, and had grown up there ; with some also when they were children, and afterward with the same when they became young men ; and from them I have heard the course of their life from one age to another. 341. That innocence is a receptacle of all things of heaven, and thus the innocence of infants is a plane of all affections for good and truth, may be evident from what was shown above (276-283), in regard to the innocence oiAngQh in heaven, namely, that innocence is to be will- ing to be led by the Lord, and not by self; consequently that man is so far in innocence as he is removed from what is his own, and as far as any one is removed from what is his own, so far he is in what is the Lord's own. The Lord's own is what is called His justice and merit. But 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, he loves to be led by the Lord ; or what is the same, so far as any one is led by the Lord, he is wise. Litde children therefore are led on from outward innocence, in which they first are, which is called the innocence of infancy, to inward innocence, 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 in- fancy, which in the mean time had served them for a plane, is then joined to them. What the innocence of infants is, was represented to me by something wooden, almost void of life, which is vivified as they are perfected by knowl- edges of truth and affections for good. Afterward what genuine innocence is, was represented by a most beautiful infant full of life and naked ; for the really innocent, who are in the inmost heaven and thus nearest to the Lord, be- fore the eyes of other angels do not appear otherwise than as infants, and some of them without clothing ; for inno- cence is represented by nakedness without shame, as is read of the first man and his wife in paradise (Gen. ii. 224 HEAVEN AND HELL 25) ; and so when their state of innocence was lost, they were ashamed of their nakedness, 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 little children ; hence it is that infancy, in the Word, signifies innocence (see above, n. 278). 342. I have questioned with angels about little children, whether 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 but evil;'^ but that they, like all angels, are withheld 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 children after they become adults in heaven, lest they should be in a false opinion of themselves, 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 the truth of the matter. A cer- tain one also, the son of a certain king, who died an infant and grew up in heaven, was of a similar opinion. He was c All men are born into evils of every kind, insomuch that what is their own is nothing but evil, n. 210, 215, 731, 874-76, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731. Man therefore must be reborn, that is, regenerated, n. 3701. The hereditary evil of man consists in loving himself more than God, and the world more than heaven, and in making no account of his neigh- bor in comparison with himself, except only for the sake of himself, thus in regarding himself alone, so that it consists in the love of self and of the world, n. 694, 731, 4317, 5660. From the love of self and of the world, when those loves predominate, come all evils, n. 1307, 1308, 1321, 1594, 1691, 3413* 7255* 7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742; which are contempt of others, enmity, hatred, revenge, cruelty, deceit, n. 6667, 7370-74, 9348, 10038, 10742. And from these evils comes all that is false, n. 1047, 10283, 10284, 10286. Those loves rush headlong so far as the reins are given them, and the love of self aspires even to the throne of God, n. 7375, 8678. LITTLE CHILDREN IN HEAVEN 225 therefore let back into the life of evils into which he was born, and then I perceived from the sphere of his life that he had a disposition to domineer over others and esteemed adulteries as nothing, which evils he had inherited from his parents ; but after he had acknowledged that he was of this nature, he was then again received among angels with whom he was before. No one in the other life ever suiTers pun- ishment 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 has appropriated to himself hereditary evil by actual life. That children when they have become adult, are let back into a state of their hereditary evil, is not then that they may suffer punishment for it ; but that they may know that of themselves they are nothing but evil, that it is 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 boast before others of the good which is with them — for this is contrary to the good of mutual love, as it is contrary to the truth of faith. 343. Several times when some little children have been together with me in choirs, being as yet entirely infantile, they were heard as something tender and formless, so thatf they were not yet acting as one, as they do afterward, when they have become more mature ; and to my surprise the spirits with me could not refrain from leading them to speak— such desire is natural to spirits. But it was each time observed that the children resisted, not being willing so to speak. The resistance and repugnance, which was with a kind of indignation, I have often perceived ; and when any freedom of speaking was given them, they said only that it was not so, I have been instructed that such is the temptation of litde children, in order that they may learn and get accustomed not only to resist what is false and evil, but also not to think, speak, and act from another. 226 HEAVEN AND HELL consequently not to suffer themselves to be led by any other than the Lord alone. 344 From what has been stated, it may be evident what the education of little children 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 is the education of children on earth, with many, may be evident from this example. I was in the street of a great citv and saw little boys fighting with each other ; a crowd flocked around which beheld this with much pleasure, and I was informed that parents themselves excite their little boys to such combats. Good spirits and angels who saw these things through my eyes, felt such aversion that I per- ceived their horror ; and especially at this, that parents in- cite their children to such things. They said that in this way parents extinguish in the earliest age all the mutual love and innocence which children have from the Lord, and initiate them into hatred and revenge ; consequendy, that by their own efforts they exclude 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 in- fants and those who die adults, shall also be told. Those who die adults have a plane acquired from the earthly and material world, and carry it with them. This plane is their memory and its corporeal natural affection ; this remains fixed, and is then quiescent ; but still it serves their thought after death for an ultimate plane, since the thought flows into it. Hence it is that such as that plane is, and such as is the correspondence of the rational with the things which are there, such is the man after death. But children who die in infancy and are educated in heaven, have not such a plane, but a spiritual-natural plane, since they take nothing from the material world and the earthly body ; on which account they cannot be in so gross afi-ections and thoughts THE WISE AND THE SIMPLE IN HEAVEN 22y therefrom, for they take all things from heaven. Moreover children do not know that they were born in the world and so believe themselves born in heaven. Thus neither do they know of any other than spiritual birth, which is ef- fected by means of knowledges of good and truth and by intelligence and wisdom, from which man is man ■ and be- cause these are from the Lord, they believe, and love to believe, that they are the Lord's own. But still the state of men who grow up on earth may become as perfect as the state of children who grow up in heaven, if they re- move corporeal and earthly loves, which are the loves of self and the world, and in their place receive spiritual loves. * THE WISE AND THE SIMPLE IN HEAVEN. 346. It is believed that the wise will have glory and em- mence above the simple in heaven, because it is said in Daniel, They that be intelligent shall shtne as with the brightness of the firmament ; and thex that justify many as the stars for ever and ever (xii. 3). But few know who are meant by the intelligent, and by those who justify many It IS commonly believed that they are those who are called the educated and learned, especially those who have taught m the church and have excelled others in learning and m preaching, and still more those among them who have converted many to the faith. All such in the world are thought intelligent, but still they are not the intelligent in heaven of whom those words are spoken, unless their intel- ligence is heavenly intelligence : what this is, will now be told. 347- Heavenly intelligence is interior intelligence, aris- mg from the love of truth, not for the sake of any glory in the world, nor for the sake of any glory in heaven, but for the sake of truth itself, with which they are inmostly af- 228 HEAVEN AND HELL fected and delighted. Those who are affected and de- lighted with truth itself, are affected and delighted with the light of heaven ; and they who are affected and de- lighted with the light of heaven, are also affected and de- lighted with Divine truth, and indeed with the Lord Him- self; for the Hght of heaven is Divine truth, and Divine truth is the Lord in heaven (see above, n. 126-140). 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 them ; for whatever flows in from heaven and is received, has in it something delightful and pleasant. From this comes gen- uine affection for truth, which is an affection for 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 in- telligence and shine in heaven as with the splendor of the firmament. They shine thus because Divine truth, wherever it is in heaven, gives light (see above, n. 132) ; and the expanse, or firmament, of heaven from correspondence sig- nifies that interior understanding, as well with angels as with men, which is in 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 delighted and affected with the very light of heaven, but with the light of the world ; and this light without the other, is in heaven mere thick dark- ness.^ For the glory of self predominates, because it is the end in view ; and when that glory is the end, the man re- a The light of the world is for the outer man, the light of heaven for the inner, n. 3223, 3224, 3337. The light of heaven flows in into natural light, and the natural man is so far wise as he receives the light of heaven, n. 4302, 4408. From the light of the world, which is called natural light, the things which are in the light of heaven cannot be seen, but the converse, n. 9755. Wherefore they who are in the light of the world alone do not perceive those things which are in the light of heaven, n. 3108. The light of the world is darkness to the angels, n. 1521, 1783, 1880. THE WISE AND THE SIMPLE IN HEAVEN 229 gards himself principally, and the truths which are subser- vient to his glory he regards only as means to the end, and as instruments of service. For he who loves Divine tniths for the sake of his own glory regards himself in Divine truths, and not the Lord. For this reason he turns his sight, which is of his understanding and faith, from heaven to the world and from the Lord to himself Hence it is that such are in the light of the world, and not in the light of heaven. These in outward form, thus before men, appear as intelligent and learned as those who are in the light of heaven, because they speak in a similar manner, and some- times to outward appearance more wisely, because excited by self-love and taught to counterfeit heavenly affections ; but yet, in their inward form, in which they appear before angels, they are of altogether another character. From these things it may in some degree be manifest who they are who are meant by the intelligent, who will shine in heaven as with the splendor of the firmament; but who are meant by those that justify many, who will shine as the stars, shall now be told. 348. By those who justify many are meant those who are wise, and in heaven those are called wise who are in good, and those are in good who apply Divine truths immediately to life ; for Divine truth when it becomes of life, becomes good, since it becomes of will and love, and whatever is of will and love, is called good. These therefore are called wise, for wisdom is of hfe. On the other hand those are called intelligent who do not commit Divine truths imme- diately to life, but first to memory, from which they are afterward taken and applied to life. In what manner and how much the wise and the intelligent differ in the heav- ens, may be seen in the chapter which treats of the two kingdoms of heaven, the celestial and the spiritual (n. 20- 28), and in the chapter which treats of the three heavens (n. 29-40). Those who are in the Lord's celestial king- dom, and consequently in the third or inmost heaven, are 230 HEAVEN AND HELL called just, because they attribute nothing of justice to themselves, but all to the Lord ; the Lord's justice in heaven is the good which is from Him/ These therefore are meant here by those who justify ; and these also are those of whom the Lord says, The just shall shine forth as the sun in the kingdom 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 meant by the sun, as may be seen above (n. 1 16-125). Their light also is flamy, and the ideas of their thought partake of what is flamy, be- cause they receive the good of love immediately from the Lord as the Sun in heaven. 349. All who have gained intelligence and wisdom in the world, are received in heaven and become angels, every one according to the quality and degree of his intelligence and wisdom. For, whatever a man acquires of intelligence in the world, this remains and is carried with him after death, and is further increased and filled, but within the degree of his affection and desire for truth and its good, and not be- yond. Those who have had but little affection and desire, receive but little, and yet as much as they can receive with- in that degree ; but those who have had much affection and desire, receive much : the degree itself of affection and desire is as the measure, which is filled to the full ; more therefore to him who has large measure, and less to him who has small. That it is so, is because man's love, to which belong affection and desire, receives all that is agree- able to itself; hence according to his love, so much he receives. This is meant by the Lord's words : To every b The merit and justice of the Lord is the good which rules in heaven, n. 9486, 9983. A just and a justified man is one to whom the merit and justice of the Lord is ascribed; and he is unjust who has his own justice and self-merit, n. 5069, 9263. What is the quality of those in the other Hfe who claim justice to themselves, n. 942, 2027. Justice in the Word is predicated of good and judgment of truth, hence to do justice and judgment is to do good and truth, n. 2235, 9857. THE WISE AND THE SIMPLE IN HEAVEN 23 1 one ^hohath, shaU be given, that he may have more abun- dantly (Matt. xni. 12; XXV. 29). I„to his bosom shall be given good measure, pressed down, shaken together and /•»»«^«^^^,^r (Lukevi. 38). 350. All are received into heaven who have loved truth and good for the sake of truth and good ; it is therefore those who have loved much who are called wise, but those who have loved little who are called simple. The wise in heaven are in much light, but the simple in less light every one according to the degree of his love for good and truth lo love truth and good for the sake of truth and good is to will ,t and do it ; for those who will and do, love but not those who do not will and do. These also are 'they who love the Lord and are loved by the Lord, since good and truth are from the Lord ; and because good and Truth are from the Lord, the Lord also is in good and truth, con- sequemly He ,s also w.th those who receive good and truth in their hfe by willing and doing. Man also, viewed in himself, ,s nothing but his own good and truth, because good IS of h.s will and truth is of his understanding, and man ,s such as his will and understanding are ; from which It IS mamfest that man is so far loved by the Lotd as his fToL"t ^T T^T f °''' ""'^ ^'' -nderstandmg is formed from truth. To be loved by the Lord is also to love the Lord, since love is reciprocal; for to him who is loved the Lord gives to love. 351- It is believed in the world that those who know rnH"^thir', ''''?" ''™"' "'^ ''^'^''■"S^ °'' 'he Church and the Word, or from sciences, see truths more interiorly and acutely than others, thus are more intelligent and wise. I hey believe so of themselves. But what true intelligence and wisdom is what spurious, and what false, shall be told in what now follows. True intelligence and wisdom is to see and perceive what is true and good, and thereby what IS false and evil, and to distinguish them well, and this from interior intuition and perception. With every man there r 232 HEAVEN AND HELL are interiors and exteriors ; interiors are what belong to the internal or spiritual man, but exteriors are what belong to the external or natural man. As his interiors are formed and make one with his exteriors, so man sees and perceives. Man's interiors can be formed only in heaven, but his exte- , riors are formed in the world. When his interiors are formed in heaven, then what is in them flows into the exte- riors which are from the world, and forms them to corre- spondence, that is, so that they may act as one with the in- teriors ; when this is done, man sees and perceives from the interior. The only way for the interiors to be formed, is for man to look to the Divine and to heaven ; since, as was said, the interiors are formed in heaven ; and man looks to the Divine when he believes in the Divine, and be- lieves that from the Divine is all truth and good, conse- quently all intelligence and wisdom ; and he believes in the Divine when he is willing to be led by the Divine. In this way and no other are the interiors of man 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 wise he must learn many things, not only those of heaven, but also those of the world — those which are of heaven, from the Word and from the Church, and those which are of the world, from sciences. As far as man learns and appHes 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 sort are those whose interiors are open, but not thus cultivated by spiritual, moral, civil, and natural truths ; they perceive truths when they hear them, but do not see them in them- selves. The wise of this sort are those whose interiors are not only open, but also cultivated ; these both see truths in themselves and perceive them. From these things it is man- ifest what true intelligence and wisdom is. 352. Spurious intelligence and wisdom is not to see and THE WISE AND THE SIMPLE IN HEAVEN 233 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 is said to be so by others, and then to confirm it. These because they do not see truth from truth but from another, can take up and believe falsity as well as truth, and also confirm it un til It appears true ; for whatever is confirmed puts on the appearance of truth, and there is nothing which cannot be confirmed. The interiors of these are open only from be- neath but their exteriors are open as far as they have con- firmed themselves. For this reason the light from which they see is not the light of heaven, but the light of the worid, which IS called natural light l/umerq. In this light falsities can shine like truths ; indeed, when they are con- hrmed they can be resplendent, but not in the light of heaven. Of this sort those are less intelligent and wise who have confirmed themselves much, and those are more intelligent and wise who have confirmed themselves little l^rom these things it is manifest what spurious intelligence and wisdom are. But those are not of this sort who in childhood supposed what they heard from their masters to be true, if in a riper age when they think from their own understanding, they do not remain in it, but desire truth and from desire seek it, and when they find it are interiorly affected ; these, because they are affected with truth for the sake of truth, see truth before confirming it.^ This may be Illustrated by an example. There was a discussion amon^ spirits, whence it is that animals are born into all the know]! edge suited to their natures, but not man ; and the reason c Wisdom is to see and perceive whether a thing be true before it IS conhrmed, but not to confirm what ,s said by others, n. ,0,7 474, 7012. 7680, 7950. To see and perceive whether a thing be true 'before It IS conhrmed. ,s given only with those who are affected with truth for the sake of truth, and for the sake of life. n. 8521. The light of con' firmation ,s natural light and not spiritual, and it is sensual light, which IS given also with the wicked, n. 87S0. AH things, even falsiti;. may be conhrmed so as to appear as truths, n. 2477, 2490, 5033, 6865, 8521. 234 HEAVEN AND HELL was said to be that animals are in the order of their life, but not man, who must therefore be led into order by what he learns of internal and external things. 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, as his knowledge increases. Good spirits immediately saw this and perceived that it is so, and this only from the light of truth ; but spirits who had confirmed themselves in faith alone, and had thereby thrown aside love and charity, could not understand it, because the light of falsity confirmed had obscured with them the light of truth. 353. False inteUigence and wisdom is all that which is without acknowledgment of the Divine ; for all those who do not acknowledge the Divine, but nature instead of the Divine, think from the corporeal sensual plane, and are merely sensual, however educated and learned they are be- lieved to be in the world \'^ but their learning does not as- cend beyond such things as are seen by the eyes in the world, which they hold in the memory and look at almost materially, though the same sciences serve the truly intelli- gent for forming the understanding. By sciences are meant the various kinds of experimental knowledge, as physics, as- d The sensual is the ultimate of the life of man, adhering to and inhering in his corporeal, n. 5077, 5767, 9212, 9216, 9331, 9730. He is called a sensual man who judges and concludes all things from the senses of the body, and who believes nothing but what he sees with his eyes and touches with his hands, n. 5094, 7693. Such a man thinks in outermosts, and not interiorly in himself, n. 5089, 5094, 6564, 7693. His interiors are closed, so that he sees nothing of Divine truth, n. 6564, 6844, 6845. In a word he is in gross natural light and so per- ceives nothing which is from the light of heaven, n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845. Therefore he is inwardly against all those things which are of heaven and the church, n. 6201, 6310, 6844, 6845, 6948, 6949. The learned, who have confirmed them- selves against the truths of the church, are sensual, n. 6316. The qual- ity of the sensual man described, n. 10236. I THE WISE AND THE SIMPLE IN HEAVEN 235 tronomy, chemistry, mechanics, geometry anatnmv „c 1, , sciences, nor do thev m^^i-^ fk ""icrs regard the o« • . • , ° ^"^y ^^^^e them matters of thought or €^^ next to the interior, Th,/Vu "'^"' e^'enors «.uc luienors. ihat these are rlnc^H .v k SI rr.:s r: s™ zsyrn"-^ """■"■ For this reason th-. interiors of the human mind, thil , ''/^^'°n.'hey cannot see what is true and good since IS m light. Still however sensnii rr.«« ^ *u v/**»^vci, bcnsuai men can reason cnm^ r^f w.ser than others.' The fire which kindles with affec In the,r reasonmgs, is the fire of the love of self and the wo ,d These are they who are m false intelligence and wiXm and who are meant by the Lord in Mauhew : Sj„! S see not, and hearing tluv hear nnt «,i,i. v 7 * ' stand i^iW T, ,.\ •'} near not, neither do thev under- ar/hH / K^^- "'^ '" ^"""'^^ Pl^«= These things Ze'"U:z X). "'""""" '"" -"'• --^ --^^^ -- learned al'lhetdefrL" 7 "" T"' "''"^ "^"^ "^ '»"= aiicr meir aeparture from the world • with =r,t«o ^c d.stmguished reputation, and celebrated for' 2 in the literary world, and with somj^o wirf nTt ^iZ .0.36. Bu. .hey reaso'n fZ he f7ac es orr"'' " '''' "'' ^^''^' 6949, 7693. Sensual men ar^ cunntl.?!, ',''". ^""^"' "' 5084, 6948, n. 7693, .0.36. Such were caneT.?ran":t'?" """^ *"" "'''"'' of knowledge, n. ,95^;. ..^^l ty;-"'^ -^P-» of .he .ree -'"•-■■'•*^'-^'*ffcMriiiltfiiMi(aiMlliO|rt 236 HEAVEN AND HELL brated, but still possessed unusual wisdom. Those who in heart denied the Divine, however they confessed Him with the mouth, were become so stupid that they could scarcely comprehend any civil truth, still less any spiritual truth. It was perceived, and also seen, that the interiors of their minds were so closed as to appear black — since such things in the spiritual world are presented to the sight — and thus that they could not endure any heavenly light nor admit any influx from heaven. That blackness in which their interiors appeared, was greater and more extended with those who had confirmed themselves against the Divine by their science and their learning. Such in the other life re- ceive with delight all that is false, which they imbibe as a sponge does water ; and they repel all truth, as an elastic bony substance repels what falls upon it. It is said also that the interiors of those who have confirmed themselves against the Divine and in favor of nature, are ossified; their head also appears callous, as of ivory, even to the nose — an indication that they have no longer any percep- tion. They who are of this description are immersed in quagmires, which appear like bogs, where they are kept in agitation by the fantasies into which their falsities are turned. Their infernal fire is the lust of glory and of a name, from which lust they inveigh one against another, and from infernal ardor torment those there who do not worship them as deities ; and this they do to one another by turns. Into such things all the learning of the world is changed which has not received into itself light from heaven, by the acknowledgment of the Divine./ 355. That they are of such nature in the spiritual world when they come into it after death, may be concluded from / Matters of learning are of the natural memory, which man has in the body, n. 5212, 9922. Man carries with him after death all the nat- ural memory, n. 2475; from experience, n. 2481-86. But he cannot bring any thing forth from that memory as in the world, for several reasons, n. 2476, 2477, 2479. THE WISE AND THE SIMPLE IN HEAVEN 237 this alone, that all things which are in the natural memory and immediately conjoined to the things of bodily sense — as are such sciences as have been mentioned just above — are then quiescent, and only the rational things derived from them then serve for thought and speech. For man carries with him all the natural memory, but the things in it are not under his view and do not come into his thought, as when he lived in the world. He can take nothing from it and bring forth into spiritual light, because the things in it are not objects of that light. But the rational or intel- lectual things which man has acquired from the sciences while he lived in the body, agree with the light of the spir- itual world ; consequendy, as far as the spirit of man is made rational by knowledge and science in the world, so far he is rational after being loosed from the body ; for then man is a spirit, and it is the spirit which thinks in the body. 356. With respect however to those who by knowledge and science have procured to themselves intelligence 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), science has served them as the means of becoming wise, and also of corroborating the things which are of faith. Their interiors, of the mind, have been perceived and also seen as if transparent from light, of a shining white, flamy, or blue color, such as that of translucent diamonds, rubies, and sapphires ; and this according to confirmations in favor of the Divine and of Divine truths, from the sciences. Such is the appearance of true intelligence and wisdom, when presented to view in the spiritual world ; it is derived from the light of heaven, which is Divine truth proceeding from the Lord, from which is all intelligence and wisdom (see above, n. 126-133). The planes of that light, in which variegations as of colors exist, are the interiors of the mind ; and the 238 HEAVEN AND HELL confirmations of Divine truths by those things which are in nature, thus which are in the sciences, produce those variegations.^ For the interior mind of man looks into the things of the natural memory, and those things there which confirm, it sublimes as it were by the fire of heav- enly love, and withdraws them, and purifies them even into spiritual ideas. That this is the case, man does not know so long as he lives in the body, since there he thinks both spiritually and naturally, and the things which he then thinks spiritually he does not perceive, but only those which he thinks naturally. When however he comes into the spiritual world, he does not perceive what he thought nat- urally in the world, but what he thought spiritually ; thus the state is changed. From these things it is evident that man by knowledges and sciences is made spiritual, and that these are the means of becoming wise, but only with those who in faith and Hfe have acknowledged the Divine. They are also accepted in heaven above others, and are among those who are in a central position (n. 43), because they are in more light than the rest. These are the intelligent and wise in heaven, who shine as with the splendor of the firmament, and who give light as the stars. And the sim- ple are those who have acknowledged the Divine, loved the Word, and lived a spiritual and moral life, while they have not like the wise cultivated their interiors, of the rational mind, by knowledges and sciences. The human mind is as ground, which is such as it is made by cultivation. g Most beautiful colors are seen in heaven, n. 1053, 1624. Colors in heaven are from the light there and are its modifications or variega- tions, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922. Thus they are the appearances of truth from good, and signify such things as are of intelligence and wisdom, n. 4530, 4677, 4922, 9466. liTIMilWiiffllill"-''*''''*^-''''^^ mi THE WISE AND THE SIMPLE IN HEAVEN 239 Extracts from tmk Arcana Ccelestia concerning KN^»wLErx;Hs. Man ought to be imbued with sciences and knowledges, since by them he learns to think, afterward to understand what is true and good, and a length to be wise, n. 129, 1450, .451, 1453, 1548. .802. Out- ward knowledges are the Hrst things on which is built and founded the hfe of man, evil, moral, and spiritual, and they are learned for the sake of use as an end, n. 1489. 3310. Inward knowledges open the way to the mner man, and afterward conjoin that man with the outer accordmg to uses n. ,563. 16,6. The rational faculty is born bv out- ward and mward knowledges, n. ,895, 1900, 3086. Vet not l,y knowl- edges^themselves, but by the affection of the uses derived from them, There are outward knowledges which admit Divine truths, and others sTroved n"! t"" ^''"' " ^''^' ^"^^'^ ^-o.X.^^^s are to be de- wh HK /^ ^' 'T' '^^^' *58i- Empty knowledges are those and which withdraw from love to God and love toward the neigh- bor, because such knowledges close the inner man, insomuch that man afterward cannot receive any thing from heaven, n. ,563, ,600 Outward knowledges are the means of becoming wise and the means of becoming insane, and by them the inner man is either opened or S ;922 ' '''""'^ " ''''^"' ''''•'''"' "^ destroyed, n. 4156, The inner man is opened and successively perfected by knowledges If man has good use for an end, especially use which respects eternal life, n. 3086. In this case the knowledges in the natural man are met by spiritual and heavenly things from the spiritual man, which adopt such of them as are suitable, n. ,495. The uses of heavenly life are then extracted, purihed, and elevated, from the knowledges in the nat- ural man, l^y the inner man from the Lord, n. 1895, 1896, 1900. 1901 1902, 5871 5874, 5901. And incongruous and opposing knowledges are rejected to the sides and exterminated, n. 5871. 5886, 5889 The sight of the inner man calls forth from the knowledges of the outer man no other things than what accord with its love, n. 9^94 Un- der the sight of the inner man, what is of the love is in the' midst and in brightness, but what is not of the love is at the sides and in ob- scurity n. 6068, 6084. Suitable knowledges are successively implanted m his loves and as it were dwell in them, n. 6325. Man would be bom into mtelhgence if he were born into love toward the neighbor, but because he is born into the loves of self and of the world, he is bom mto total Ignorance, n. 6323, 6325. Knowledge, intelligence, and wis- 240 HEAVEN AND HELL dom, are the sons of love to God, and of love toward the neighbor n 1226, 2049, 21 16. * It is one thing to be wise, another thing to understand, another to know, and another to do, but still with those who are in spiritual life they follow in order, and are together in doing or in deeds, n. 10331. Also It IS one thing to know, another to acknowledge, and another -to have faith, n. 896. Knowledges which are of the outer or natural man, are in the light of the world, but truths which have been made truths of faith and of love, and have thus gained life, are in the light of heaven, n. 5212 The truths which have gained spiritual life, are comprehended by nat- ural Ideas, n. 5510. Spiritual influx is from the inner or spiritual man into the knowledges which are m the outer or natural man, n. 1940 8005. Outward knowledges are the receptacles and as it were the vessels of the truth and good which are of the inner man, n 1469 1496, 3068, 5489. 6004, 6023, 6052, 6071, 6077, 7770, 9922. Outward knowledges are as it were mirrors in which the truths and goods of the mner man appear as in an image, n. 5201. They are there together as in their ultimate, n. 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071. ^ Influx IS spiritual and not physical, that is, there is influx from the mner man into the outer, thus into the knowledges of the latter, but not from the outer into the inner, thus not from the knowledges of the former into the truths of faith, n. 3219, 51 19, 5259, 5427, 5428, 5478, 6322, 91 10. From the truths of doctrine of the Church, which are from the Word, a beginning is to be taken, and those truths are first to be acknowledged, and afterward it is allowable to consult knowledges n. 6047. Thus it is allowable for those who are in the affirmative con- cerning the truths of faith to confirm them intellectually by knowl- edges, but not for those who are in the negative, n. 2568, 2588, 4760, 6047. He who does not believe Divine truths unless he be persuaded by outward knowledges, never believes, n. 2094, 2832. To enter into the truths of faith from outward knowledge is contrary to order, n. 10236. They who do so become infatuated as to those things which are of heaven and the Church, n. 128, 129, 130. They fall into the falses of evil, n. 232, 233, 6047. And in the other life, when they think on spiritual subjects, they become as it were drunken, n. 1072. What their quality further is, n. 196. Examples illustrating that things spir- itual cannot be comprehended, if entered into through outward knowl- edges, n. 233, 2094, 2196, 2203, 2209. Many of the learned are more insane in spiritual things than the simple, by reason that they are in the negative, which they confirm by outward knowledges which they have continually and in abundance before their sight, n. 4760, 8629. They who reason from outward knowledges against' the truths of THE WISE AND THE SIMPLE IN HEAVEN 24I faith, reason acutely, because from the fallacies of the senses, which are engaging and persuasive, since it is with difficulty that thev can he dispersed, n. 5700. What and of what quality the fallacies of the senses are, n. 5084, 5094. 6400, 6948. They who understand nothing of truth, and likewise they who are in evil, can reason about the truths and goods of faith, and yet not understand them, n. 4214. Merely to confirm a dogma is not the part of an intelligent person, but to see whether it be true or not, before it is confirmed, n. 4741, 6047 Sciences are of no avail after death, but what man has imbibed by them in his understanding and life, n. 2480. Still all scientific knowl- edge remains after death, but quiescent, n. 2476-79, 2481-86 The same outward knowledges with the evil are falsities because ap- plied to evils, and with the good are truths because applied to good n 6917. Scientific truths with the evil are not truths, howsoever they appear-as truths when they are spoken, because inwardly in them there IS evil, n. 1033 1. An example of the desire of knowing which spirits have, n. 1974 With angels there is an immense desire of knowing and of growing wise, since learning, intelligence, and wisdom are spiritual food, n 31 14 4459, 4792, 4976, 5147, 5293. 5340, 5342, 54IO, 5426, 5576, 5582, 5588,' 5655^ 6277, 8562, 9003. The learning of the ancients was that of cor- respondences and representations, by which they introduced themselves into the knowledge of spiritual things, but that learning at this day is wholly lost, n. 4749, 4844, 4964, 4965. Spiritual truths cannot be comprehended, unless the following uni- versals be known. L That all things in the universe have reference to good and truth, and to the conjunction of both, that they may be some- thing, thus to love and faith and their conjunction. II. That with man there is understanding and will, and that the understanding is the re- ceptacle of truth and the will of good; and that all things have refer- ence to those two with man, and to their conjunction, as all things have relerence to truth and good, and their conjunction. III. That there is an inner man and an outer, and that they are distinct from each other as heaven and the world, and yet that they ought to make one. that man may be truly man. IV. That the light of heaven is that in which the inner man is, and the light of the world that in which the outer IS, and that the light of heaven is Divine truth itself, from which is all intelligence. V. That there is a correspondence between the things which are in the inner man and those which are in the outer and that hence they appear in all cases under another aspect, insomuch that they are not discerned except by the knowledge of correspond- ences. Unless these and other things be known, no ideas can be con- 242 HEAVEN AND HELL ceived and formed of spiritual and heavenly truths except such as are incongruous, and thus the outward and inward knowledges of the nat- ural man, without those universals, can be little serviceable to the ra- tional man for understanding and increase. Hence it is evident how necessary knowledges are. THE RICH AND THE POOR IN HEAVEN. 357. There are various opinions as to reception into heaven. Some suppose that the poor are received, and not the rich ; some that the rich and the poor are received alike ; some that the rich cannot be received unless they give up their wealth and become as the poor ; each opin- ion being confirmed 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 interiors is spiritual, but in the letter natural ; they therefore who take the Word only according to the literal sense, and not ac- cording to any spiritual sense, err in many things, especially in regard to 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, Blessed are the poor^ for theirs is the kingdom of heaven (Luke vi. 20, 21 ). But those who know anything of the spiritual 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 poor. But who are meant by the rich in the Word, and who by the poor, will be told in what follows. From much converse and life with angels, it has been given me to know certainly that the rich come as easily into heaven as the poor, and that man is not excluded from heaven because he lives in abundance, nor received into heaven because he is in poverty. There are there both the rich and the poor, and many of the rich in greater glory and happiness than the poor. THE RICH AND THE POOR IN HEAVEN 243 35S. It should be remarked in advance that a m^n r... acquire nches and accumulate wealth so L opp^n^^^^^^^^ IS given, provided it be not done with craft and S Z he may eat and drink delicately, provided he does not ^hce his hfe therem ; that he may dwell in magnificence acc^d ing to h. condition, may converse A others in thet f^roT't r^" iH ''"r f ^™"^^"^^"^' ^^^^ about the : fairs of the world and that he has no need to walk as a devotee with a sad and sorrowful face and drooping head f word he' P^^^.^^^^P^ - ^- - affection leads llm. In a word, he may live outwardly quite like a man of the world ; and these things do not hinder a man's coniin. ,1' abTurOoT H ''^^ """'^^ '" ^™-^^^^ ^^^ thinks p oVeHy ?orl?f;rc^^ ^^"^ his neighbor! his love and t r "T"" '^^ ^^""^^^ ^^^' ^^ ^^^^ as driie their lit '"' '"' '"" "^^ ^" ^^^ ^^^-^^^ acts aerive their life ; since to act is to will, and to soeak is to think, as every one acts from will and sneak. TrZ7^^ T By what is said in the Word, .^.^l^^:^^ I'l^^^ cording to his deeds and that he will be rewarded accord ing to his works, is meant therefore that he will be TuXed ththT H Tf^^ ^^ '^^ ^^^"^^^ -^^ affection^:' which are his deeds, or which are in his deeds ; for deeTs are altogether such as are the thought and affect on and Ire of no account without them. « Hence it is evident that 'he and thI/L" ban ?"""' "'^ " ^'^ ""^^^^ ^^^^ ^^ ^'-" he judged ;i BM^ a:;::rr r:::::^:^ d^t ^-' ^^^ - the outer form but in the LIT ""' "''^"' ^^^^^ ^"-i works in acne a,so c^i^i^Xz^zi!^.::^:^ "'^°-"^"™ - ■nner forn, only by the good, n. 3934X3 Work T: TL '"h"^ the,r«,.and exUtere^M their S fro" thein '"iotofi v'k are of his thought and will, inasmuch as they hetc ^ ol, I fore such as the interiors are, such are the worlds n ,0/.! " thus snrh a«: th.^ \r^i^^\ ■ WOrkS, n. 3934, 89I I, lO^J^I ; 10331, 10332. Thus works contain love and fai.h and are those hTel 244 HEAVEN AND HELL ^uter part of man does not do anything, but his inner part, from which the outer is derived. For illustration : if any one acts sincerely and does not defraud another, merely because he fears the laws, the loss of reputation and there- by of honor or gain, and if that fear did not restrain would defraud another as much as he could, his thought and will are fraud, though his deeds outwardly appear sincere ; and such a person, because he is inwardly insincere and fraudulent, has hell in himself. But he who acts sincerely and does not defraud another because it is against God and against his neighbor, would not wish to defraud another if he could ; his thought and will are conscience ; he has heaven in himself. Their deeds in outward form appear alike, but inwardly they are altogether unlike. 3^9. Since a man can live outwardly as others, can grow rich^ keep a plentiful table, dwell in an elegant house, wear fine 'clothing, according to his condition and function, can enjoy delights and gratifications, and engage in worldly affairs for the sake of offices and business, and for the life both of the mind and body, provided he inwardly acknowl- edges the Divine and wishes well to his neighbor, it is evi- dent that it is not so difficult as many believe to enter the way of heaven. The only difficultx,is_„ to be able to resist the love of self an^d^the world, and to prevent their becom- ing predominant; for from this predominance come alj evils.^ That it is not so difficult as is believed, is meant by feet, n. 10331. Wherefore to be judged and recompensed according to deeds and works, is according to love and faith, n. 3147. 3934, ^3073, 891 1 1 033 1, 10332. Works, so far as they respect self and the world, dre not good, but only so far as they respect the Lord and the neigh- bor, n. 3147* , , o b All evils are from the love of self and of the world, n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488. 7490, 8318, 9335. 9348, 10038 10742. These are contempt of others, enmities, hatred, re- venge.' cruelty, deceit, n. 6667, 7370-74, 9348. 10038, 10742. Man is born into these loves, thus in them are his hereditary evils, n. 694, 4317, 5660. THE RICH AND THE POOR IN HEAVEN 245 these words of the Lord: Learn of Me, for I am meek and lowly of heart, and ye shall find rest to your souls • Jor My yoke is easy and My burden is light (iMatt. xi 29 30). That the yoke of the Lord is easy and His burden light, IS because as far as man resists the evils sprinixin- from the love of self and the world, he is led by the Lord and not by himself; and because the Lord then resists those evils m man and removes them. 360. I have spoken with some after death who, while they lived in the world, renounced the world and gave themselves up to a life almost solitary, in order that by an abstraction of the thoughts from worldly things, they might be at leisure for pious meditations, believing that they should thus enter the way of heaven. But these in the other hfe are of a sad disposition ; they despise others who are not like themselves, they are indignant that they do not attain greater happiness than others, believing that they have merited it/ they do not care for others, and turn away from offices of charity, by which there is conjunction with heaven. They desire heaven more than others, but when they are taken up among angels, they induce anxieties, which disturb the angels' happiness. On this account thev are sep- arated, and being separated they betake themselves into desert places, where they lead a life similar to that they lived in the world. Man cannot be formed for heaven but by means of the world : there are the ultimate effects in which the affection of every one must be terminated ; and this affection, unless it puts itself forth or flows out into acts, which is done in the society of many, is suffocated at length to such a degree that man no longer regards his neighbor, but himself alone. From this it is evident that a hfe of charity toward the neighbor, which is to do what is just and right in every work and in every function, leads to heaven, but not a life of piety without charity f conse- ^ Charity to the neighbor is to do what is good, just, and right, in every work and every en.ployment, n. 8120-22. Hence charity to the 246 HEAVEN AND HELL quently, that the exercises of charity and the increase of that life thereby, can be given so far as man is in the em- ployments of Ufe, and cannot be given so far as he removes himself from them. On this subject I shall speak now from experience. Many of those who in the world were em- ployed in trade and commerce and became rich by these employments, are in heaven ; but fewer of those who have 1 been in stations of honor and become rich by their offices. | The reason is that the latter, by the gains and honors re- ceived by them on account of their dispensing justice and equity and lucrative and honorable posts, were induced to love themselves and the world, and thereby to remove their thoughts and affections from heaven and turn them to them- selves ; for as far as a man loves himself and the world and regards himself and the world in everything, so far he alienates himself from the Divine and removes himself from heaven. 361. The lot of the rich in heaven is such that they ex- cel the rest in opulence, some of them dwelling in palaces, within which all things shine as from gold and silver. They have an abundance of all things for the uses of life, yet do not set their heart at all on these things, but on uses. The uses they view clearly and as in light, but the gold and sil- ver obscurely and as in shade in comparison. The reason ij_ that in theworld the ^loved u ses, and gold an d_silyer only as means and instruments. Uses themselve s shine thus in heaven , the good of use as gold, and the truth of use as silver.^ Such therefore as their uses in the world neighbor extends itself to all things which a man thinks, wills, and does, n. 8124. A life of piety without a life of charity is of no avail, but with it is profitable for all things, n. 8252, 8253. d Every good has its delight from use and according to use, n. 3049, 4984, 7038; and also its quality; whence such as the use is, such is the goad* n. 3049. All the happiness and delight of life is from uses, n. 997. In general, life is a hfe of uses, n. 1964. Angelic life con. sists in the goods of love and charity, thus in performing uses, n. 454. The Lord, and hence angels, regard only the ends man has in view. THE RICH AND THE POOR m HEAVEN 247 pg^JH£hJL Iheir opulence , and such their dehVht .nH happiness. Good usm -xr^ 3406, 3504, 3514. 3530, 3565, 3584, 4216, 4981, 8939, 10495. 250 HEAVEN AND HELL has not been understood where the rich and poor are named. By the rich in the Word, in the spiritual sense, are meant those who abound in the knowledges of good and truth, thus who are within the Church, where the Word is ; and by the poor, those who are wanting in those knowl- edges, and yet desire them, thus who are outside of the Church, where the Word is not. By the rich man who was clothed in purple and fine linen and was cast into hell, is meant the Jewish nation, which is called rich because it had the Word and so abounded in knowledges of good and truth ; by garments of purple are signified knowledges of good, and by garments of fine linen knowledges of truth.i- But by the poor man who lay at his gate and de- sired to be filled with the crumbs which fell from the rich man's table, and who was carried by angels into heaven, are meant the gentiles who had no knowledges of good and truth and yet desired them (Luke xvi. 19,31). By the rich who were called to a great supper and excused themselves, is also meant the Jewish nation, and by the poor introduced in their place, are meant the gentiles, who were outside of the Church (Luke xiv. 16-24). By the rich man of whom the Lord says, // is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God (Matt. xix. 24), are meant the rich in both senses, as well natural as spiritual. The rich in the natural sense are those who abound in riches and set their heart upon them ; but in the spiritual sense, those who abound in knowledges and learning, which are spiritual riches, and by them wish to introduce themselves from their own intelligence into the things of heaven and the church. And because this is contrary to Divine order, it is said that it is easier for a camel to pass through the eye of a needle ; for in the spiritual sense by a camel is g Garments signify truths, thus knowledges, n. 1073, 2576 5319 5954, 9212, 9216, 9952, 10536. Purple signifies celestial good, n. 9467! Fine linen signifies truth from a celestial origin, n. 5319, 9469, 9744 THE RICH AND THE POOR IN HEAVEN 251 Signified the faculty of learning and knowing in general came^andth''^ °'; ""'^^ ^^^^^^^^^ ^^^^^^ Thf by a camel and the eye of a needle such things are meant is not h^oVi;;'; '^'^ ttv^ " '"-^ ^^- thaTrnowi^^^^^^^^ WnrH T„ , '"'^ ^"^'■^' sense of the Word. In every particular of the Word there is a spiritual mght be a conjunction of heaven with the world, or of angels with men, after immediate conjunction ceased was 7T'^^:-T''''r'^''^^' °^--«' things Sh'sji^ Te^dTth ;L^:tr tatrtr'^r"^ '-^^^ '» in th. c„- •. *' ^^ *^ "'^h '" Ae Word Idles of tnuh''" H """ T"' ''°'^ ^^° "' ■" 'he knowl- edges of truth and good, and by riches the knowledges hemselves, which are in fact spiritual riches, may be man fest from various passages (as in Isaiah x. 12-14 ■ xxx 6, 7 ; xlv. 3 ; Jer. xvii. 3 ; xlviii. 7 ; 1. 36, 37 ■ H ,, •' Dan" V. .-4; Ezek xxvi. ,. r.; xxvii.\ to' tLe U/le'ch x' xV 'JT, ,• '\^ "r^ "'■ 5 ■' AP°- -• '7. .8 ; Luke XIV. 33, and elsewhere) ; as also that by the poor in the wo.ki„, W.H vj,i:'Zv::x.T: : zri'T^rt enter mto the truths of faith from outward knowle^; I . Divine order, n. 10216. Thev who !! '^"""''-dge « contrary to the things of heaven and the' clurch n ° I""" "''"'"=' " '" And in the other life, when thev thinl K , ^°' '^'' "^^^ ^'^^ co.e . it were drunLen"!: loTaXaff:!^ ^ irtalL^, t Lxamples to illustrate that ^nJrJf,„i .u- ^neir quality, n. 196. if entrance to the. ^e ^^ T ^Z^^^^^:^^^ spiritual in^inttht ir:r;ivri.::Lr:a"^ rr '-- r^::^ t"he ^ i7.^^J:s/Bi^^-"^ ar.d .erwar^. . — '" — ^ar^^ ^^^^rS MiiimyiMiifiitM MMIMlllMI 252 HEAVEN AND HELL spiritual sense are signified those who have not the knowl- edges of good and of truth and yet desire them (Matt. xi. 5 ; Luke vi. 20, 21 ; xiv. 21 ; Isaiah xiv. 30 ; xxix. 19 ; xli. 17, 18 ; Zeph. iii. 12, 18). i\ll these passages may be seen explained according to the spiritual sense in the Arcana CcELESTiA (n. 10227). MARRIAGES IN HEAVEN. 366. Since heaven is of the human race and angels are therefore of both sexes, and since from creation woman is for man and man for woman, thus the one is the other's, and since this love is innate in both, it follows that there are marriages in heaven as well as on earth. What then marriages in heaven are, and in what they differ from mar- riages on earth and wherein they agree, shall now be told. 367. Marriage in heaven is the conjunction of two into one mind. What this conjunction is shall be first explained. The mind consists of two parts, the one of which is called the understanding and the other the will. When these two parts make one, then they are called one mind. The hus- band then makes the part which is called the understand- ing, and the wife that which is called the will. When this conjunction, which is of the interiors, comes lower down into what is of their body, it is then perceived and felt as love, and this love is marriage love. From which it is plain that marriage love has its origin from the conjunction of two into one mind. This is called in heaven living to- gether, and it is said that they are not two, but one, and so two consorts in heaven are not called two, but one angel. '^ a It is unknown at this day what and whence marriage love is, n. 2727. Marriage love is to will what another wills, thus mutually and reciprocally, n. 2731. They who are in marriage love are together in the inmosts of life, n. 2732. It is a union of two minds, and so that MARRIAGES IN HEAVEN 253 368. That there is also such a conjunction of husband and wife in the inmosts, which are of their minds, comes from their very creation ; for man is born to be intellectual, thus to think from the understanding, but woman is born to be affectional, thus to think from the will ; which also is evident from the inclination or natural disposition of each, as also from their form. Yiom the disposition, in that man acts from reason, but woman from affection. From the form, in that man has a rougher and less beautiful face, a deeper voice, and a harder body; but woman has a smoother and more beautiful face, a softer voice, and a more tender body. There is a like distinction between un- derstanding and will, or between thought and affection ; so also between truth and good, and between faith and love ; for truth and faith are of the understanding, and good and love are of the will. Hence it is that in the Word by a youth and a man in the spiritual sense is meant the under- standing of truth, and by a virgin and a woman affection for good ; and that the church, from affection for good and truth, is called a woman and a virgin ; also that all those who are in affection for good are called virgins (as in Apoc. xiv. 4).** 369. Every one, whether man or woman, possesses un- derstanding and will ; but with man the understanding pre- from love they are one, n. 10168, 10169. For the love of minds, which IS spiritual love, is union, n. 1594, 2057, 3939, 4018, 5807, 6195, 7o8i- 86, 7501, 10130. f> Young men in the Word signify the understanding of truth, or one that is intelligent, n. 7668. Men have a like signitication, n. 158, 265. 749. 915, 1007, 2517. 3134. 3236, 4823, 9007. A woman signi* fies affection for good and for truth, n. 568, 3160, 6014, 8994: also the church, n. 252, 253, 749, 770: and wife also signifies the same, n. 252, 253, 409, 749, 770: with what difference, n. 915, 2517, 3236, 4510, 4823. Husband and wife in the supreme sense are predicated of the Lord and of His conjunction with heaven and the church, n. 7022. A virgin signifies affection for good, n. 3067, 31 10, 3179, 3189, 6729, 6742; and also the church, n. 2362, ?o8i, ^q6^' a6^8* 6729. 6775, 6788. ^v J. 4 J , ■54 HEAVEN AND HELL MARRIAGES IN HEAVEN 255 dominates, and with woman the will predominates, and the person is according to that which predominates. In mar- riages in heaven, however, there is not any predominance ; for the will of the wife is also that of the husband, and the understanding of the husband is also that of the wife, since one loves to will and to think as the other, thus mutually and reciprocally ; hence their conjunction into one. This conjunction is actual conjunction, for the will of the wife enters into the understanding of the husband, and the un- derstanding of the husband into the will of the wife, and this especially when they look into each other's faces ; for, as has been often said above, there is a communication of thoughts and affections in the heavens, especially with hus- band and wife, because they love each other. From these things it may be manifest what is the conjunction of minds which makes marriage and produces marriage love in heaven, namely, that one wishes all his own to be the oth- er's, and this reciprocally. 370. It has been said to me by angels that as far as two consorts are in such conjunction, so far they are in mar- riage love, and at the same time so far in intelligence, wis- dom, and happiness, because Divine good and Divine truth, from which is all intelligence, wisdom, and happiness, flow primarily into marriage love ; consequently marriage love is the very plane into which the Divine flows, because it is at the same time the marriage of truth and good ; for as it is the conjunction of the understanding and will, so like- wise it is the conjunction of truth and good, since the un- derstanding receives Divine truth and is also formed from truths, and the will receives Divine good and 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 un- derstanding and will, or the conjunction of truth and good. The conjunction of truth and good makes an angel, and also his intelligence, wisdom, and happiness ; for the qual- ity of an angel is according as good with him is conjoined to truth, and truth to good ; or what is the same, accord- ing as love with him is conjoined to faith, and faith con- joined to love. 371. That the Divine proceeding from the Lord flows primarily into marriage love, is because marriage love de- scends from the conjunction of good and truth ; for, as was said above, whether you say the conjunction of understand- ing and will, or the conjunction of good and truth, it is the same thing. The conjunction of good and truth derives its origin from the Lord's Divine love toward all who are in heaven and on earth. From the Divine love proceeds Divine good, and Divine good is received by angels and men in Divine truths ; the only receptacle of good is truth. Nothing therefore can be received from the Lord and from heaven by any one who is not in truths ; as far, therefore, as truths with man are conjoined to good, so far man is conjoined to the Lord and to heaven. From this then is the very origin of marriage love, and for this reason that love is the very plane into which the Divine flows. Hence it is that the conjunction of good and truth in heaven is called the heavenly marriage, and that heaven in the Word is compared to a marriage, and is also called a marriage ; and that the Lord is called the bridegroom and husband^ and heaven together with the church, the bride and wife. ^ ' c True marriage love derives its origin, cause, and essence from the marriage of good and truth; thus it is from heaven, n. 2728, 2729. An- gehc spirits, who have a perception whether there be anything of mar- riage from the idea of the conjunction of good and truth, n. 10756. The marriage love is altogether as the conjunction of good and truth, 11^1094, 2173, 2429, 2508, 3101, 3102, 3155, 3179, 3180, 4358, 5807.' 5835, 9206, 9495, 9637. In what manner the conjunction of good and truth is effected, and with whom, n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-27, 9258. It is not known what true marriage love is. except by those who are in good and truth from the Lord, n. 10171. In the Word by marriage is signified the marriage of good and truth, n. 3132, 4434, 4835. In true marriage love is the kingdom of the Lord and heaven, n. 2737, 2S6 HEAVEN AND HELL 372. Good and truth conjoined in 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 will 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 consorts 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 He who made them from the beginning, made them male and fe7nale, and said, for this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh; wherefore they are no more twain, but one flesh; what therefore God hath joined together, let not man put asunder. All cannot receive this word, but they to whom it is given (Matt. xix. 4-6, 11 ; Mark x. 6-9 ; Gen. ii. 24). Here is described the heavenly marriage in which the an- gels 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 is not to be separated from truth. 373. From these things it may now be seen whence true marriage love is, namely, that it is first formed in the minds of those who are in marriage, and from that derivation de- scends into the body, where it is perceived and felt as love ; for whatever is felt and perceived in the body, has its spir- itual origin, because it is from the understanding and the will. The understanding and the will make the spiritual man. Whatever descends from the spiritual man into the body, 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 chapters on correspondences. 374. I heard an angel describing true marriage love and its heavenly delights in this manner, that it is the Lord's Divine in the heavens, which is Divine good and Divine MARRIAGES IN HEAVEN 257 truth, united in two, so far that they are not two, but as one. He said that two consorts in heaven are that love asTo'mmT T " 'J! T ^°^' ^"^ "^^ ^^ ^-^^' ^^th as to mind and as to body ; for the body is an imaW of the mmd, because formed to its likeness' From his he drew the conclusion that the Divme is imaged in two who are m true marriage love; and because the Divine, heaven a^so IS imaged, since the whole heaven is Divine g;od and 1^ that all hmgs of heaven are inscribed on that love and so many blessings and delights as to exceed all number of myriads. He wondered that the man of the church should know nothing of this, when yet the church is he and truth. He said he was amazed to think that adul- mo" Z:^T'T 'I' '^^^ ^^^'^"^^^ ^^^^- '^^ <^-^ more than out of it, when yet their enjoyment in itself is nothing else, in the spiritual sense and consequent^ n he Sf "n7ofir \" ^^^-J«y--t of heaven, which is the enjoyment of the love of truth conjoined to good 375. Every one knows that two consorts who love each ria.:^rthe"'""''/"f ' ^^' ^'^^ ^^^ ^^"^-^ «^ -- knfwn M . T r^'' ^' "^^"^^- ^^^"^ ^his it may be sucH S " ' ^^ souls or minds are in themselves, Tht mind • T"' r^ f'"" ^"^' ^'^ ^^^^ ^^^--- them The mind IS formed solely from truths and goods, for all things in the universe relate to good and truth and also to their conjunction ; the union of minds is, therefore, alto- gether such as the truths and goods are from which they are formed ; consequently, the union of those which are ItTto h!"/""\' ^"^'^ ^"^ ^°^^^ ^' ^he most perfect. It IS to be known that no two things mutually love each other more than do truth and good. From that love then 258 HEAVEN AND HELL MARRIAGES IN HEAVEN descends true marriage love/ What is false and what is evil also love each other, but this love is afterward turned into hell. 376. From what has now been said of the origin of mar- riage love, it may be concluded who are in that love and who are not ; that they are in marriage love who from Di- vine truths are in Divine good ; and that marriage 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 true marriage love unless he acknowledges the Lord and His Divine ; for without that acknowledgment the Lord cannot flow in and be conjoined to the truths in man. 377. From these things it is evident that those are not in marriage love who are in falsities, and especially those who are in falsities from evil. With those who are in evil and thence in falsities, the interiors also of the mind are closed ; and so there cannot be given in them any origin of mar- riage love ; but beneath the interiors, in the outer or natu- ral man, separate from the inner, there is given a conjunc- tion of what is false and what is evil, which is called infernal marriage. It has been given me to see what the marriage is between those who are in the falsities of evil, called in- fernal marriage ; they converse together and also are con- joined from lustful desire, but inwardly they burn with deadly hatred toward each other, so great that it cannot be described. 378. Neither is marriage love given between two who d AH things in the universe, both in heaven and in the world, have relation to good and truth, n. 2452, 3166, 4390, 4409, 5232, 7256, 10122. And to the conjunction of the two, n. 10555. Between good and truth there is marriage, n. 1904, 2173, 2508. Good loves and from love desires truth, and its conjunction with itself, and hence they are in a perpetual tendency to conjunction, n, 9206, 9207, 9495. The life of truth is from good, n. 1589, 1997, 2572, 4070, 4096, 4097» 4736, 4757» 4884, 5147, 9667. Truth is the form of good, n. 3049, 3180,4574, 9154. Truth is to good as water to bread, n. 4976. 259 are of different religion, since the truth of the one do.« discordant things cannot make one mind out of two For this reason the origin of their love does not partaTe' at nl of what is spiritual. If they hVe together in ,„ it is only from natural causes « It is for th , '^'^''"t"'' mirrir^cTAc \r. fk u ''"=>^^- ix IS tor this reason that with nT '"'"' "'" ^"^^-^ ''«"'-'^" those who are Tnd trufh' rr "k"^' '^'^^"^^ *^y -^ - ^i-ilar good and truth, but not between those who are in different T aS' t^th and^H-J^r''^'" ^ ^"^''^'^ ^ - ^^^ seenaboveTn / 'T ''°^^ "''° are without, ma'y be he lielitii '!■ T^- '^' "^^ ^'^° represented with ribes and n TT. ^y,™^^"^^" being contracted within tnbes, and particularly within families, and not out of them 379- Neither can true marriage love be .riv^n T! hushanH anrl ^„ .1. *= ^^^^ between one .tuljortin Vk' ? °"' ^''"^ ' ^°' '^^ d*^^'^°vs its spir- itual origin, which IS that out of two should be formed one m.nd ; consequently it destroys interior conjunc^n which js of good and truth, from which is the very 'essence 07 tS ove_ Marriage with more than one is likJan understand ing divided among several wills, and like a man attached tra tTdTtS:; u br"' ^''"^^'^^^' ^°^ '^- ^--^ ^^'* ^ S- iracuea, so that it becomes none. Angels sav fh;.t tr. r^. "T.V^'k*'^" -e is altogether confra^ to D^l: o"de7 and this they know from several reasons _ amoTg ohts from this, that as soon as they think of marriage wfthmoTe than one. they are removed from internal blefselness and heavenly happiness, and then they become like drunken men, because with them good is separated fmrl / . t And since the interiors of'their mi^rrein^l'VsTat merely from thought, with some intentness, th rperceive clearly that marriage with more than one w^uld close thdr internal mind and cause marriage love to be dispr/ced by ' Marriages between those who are of different rdioinn . 26o HEAVEN AND HELL lustful love, which love withdraws from heaven./ They say further that man does not easily comprehend this, because there are few who are in genuine marriage love, and those who are not in it know nothing at all of the interior enjoy- ment which is in that love, but know only the enjoyment of lust, which enjoyment is turned into what is loathsome after a short period of living together ; whereas the enjoy- ment of true marriage love not only endures to old age in the world, but also after death becomes the enjoyment of heaven, and is then filled with interior enjoyment which grows more and more perfect to eternity. They said also that the varieties of blessedness of true marriage love could be enumerated to many thousands, of which not even one is known to man, nor can be comprehended by any one who is not in the marriage of good and truth from the Lord. 380. The love of dominion of one over the other en- tirely takes away marriage love and its heavenly happiness ; for, as was said above, marriage love and its happiness con- sists in this, that the will of the one is that of the other, and this mutually and reciprocally. The love of dominion in marriage destroys this, for he who domineers wishes that his will alone should be in the other, and none of the other's reciprocally in himself, hence there is nothing mu- / Since husband and wife are to be one, and to live together in the inmost of life, and since they make together one angel in heaven, there- fore true marriage love cannot be given between one husband and sev- eral wives, n. 1907, 2740. To marry several wives at the same time is contrary to Divine order, n. 10837. That there is no marriage but be- tween one husband and one wife is clearly perceived by those who are in the Lord's celestial kingdom, n. 865, 3246, 9002, 10172. The rea- son is that the angels there are in the marriage of good and truth, n. 3246. The Israelitish nation were permitted to marry several wives and to add concubines to wives, but Christians are not so permitted ; this was because that nation was in externals without internals, but Christians may be in internals, thus in the marriage of good and truth, n. 3246, 4837, 8809. MARRIAGES IN HEAVEN 261 tual, consequently no communication of any love and its happmess with the other, and reciprocally. And yet this communication, and conjunction thereby, is the interior happiness itself which is called blessedness in marriage wJh ^u .1 f "'^"'?" extinguishes this blessedness, and with It a 1 the heavenly and spiritual part of marriage love so completely that it is not known that it exists; and if i[ should be mentioned, it would be accounted so vile that even the mention of blessedness from it would cause lau^^h- T; '' ^Tu 7^? ^"' ^^"^ ""' ^^"^^ ^^'' ^he other does, then each has freedom, for all freedom is of love ; but no one has freedom where there is dominion ; one is a servant and he too who domineers, because he is led as a serv^ant by the lust of domineering. But he does not at all compre- hend this who does not know what the freedom of heav- enly love IS ; and yet from what has been said above of the origin and essence of marriage love, it may be known that as far as dominion enters, so far minds are not con- joined, but divided Dominion subjugates, and a subju- gated mind has either no will, or an opposite will • if it ha. no will, It has also no love, and if it has ^n opposite will, here is hatred instead of love. The interiors of those who live in such marriage are in mutual collision and cbm- bat, as two opposites are wont to be, however the exteriors are checked and controlled for the sake of tranquillity. The collision and combat of their interiors reveals itself after their death, when they for the most part meet together and fight like enemies and tear each other ; for then thev act according to the state of their interiors. It has been given me several times to see them fighting and tearing one another, sometimes with great vengeance and cruelty. For the interiors of every one in the other life are set at liberty nor are any longer restrained by outward considerations and world y reasons, since every one is then such as he is in- tenorly. 381. With some there is given something Hke marriage 262 HEAVEN AND HELL MAKRLAGES IN HEAVEN love, which yet is not marriage love if they are not in the love of good and truth ; but it is a love appearing like mar- riage love from several causes, as, that they may be served at home, that they may live in security, in tranquilUty, or at ease ; or that the children may be cared for whom they love. Some are under compulsion from fear of their con- sort, fear of the loss of reputation, or of other evil conse- quences ; and with some it is induced by lustfiihiess. Mar- riage love also differs with consorts : with one there may be more or less of it, with the other little or nothing ; and be- cause of this difference, heaven may be the portion of one, and hell the portion of the other. 382. Genuine marriage love is in the inmost heaven, be- cause the angels there are in the marriage of good and truth, and also in innocence. The angels of the lower heavens are also in marriage love, but only in the degree in which they are in innocence ; for marriage love viewed in itself is a state of innocence. For this reason consorts in marriage love have heavenly joys together of which they see an image in the sports of innocence among little children ; for everything delights their minds, since heaven with its joy flows into everything of their hfe. For these reasons marriage love is represented in heaven by most beautiful things. I have seen it represented by a maiden of inde- scribable beauty, encompassed with a bright cloud ; and it was said that angels in heaven have all their beauty from marriage love. The affections and thoughts flowing from it are represented by atmospheres of diamond lustre, spark- ling as from carbuncles and rubies, and this with delights which affect the interiors of the mind. In a word, heaven represents itself in marriage love, because heaven with the angels is the conjunction of good and truth, and this con- junction makes marriage love. Marriages in heaven differ from marriages upon earth in this, that marriages on earth are also for the procreation of offspring, but not in heaven ; instead of that procreation, 263 there is in heaven a procreation of good and truth That ZZVn.r"" "i'' """^^^ "^ ^^^^ --^ truth, as and Ier.n ^'"^ ^" '^^^ "^^^"^^^ ^^^^ ^^d truh and their conjunction are loved above all things ■ these are sT.n fi^ ' T^'"''' '"^ generations in the Word a"i uth h ''"'"J "^^"^^^^^ ^"^ generations, of good and truth ; by a mother and father, truth conjoined to good which procreates, by sons and daughters the truths \nH fe^ tnTaw 'th^^^ ''''''''''' '^ ^"^ byLs-.k-t ar l^h' ters-m-law, the conjunctions of these, and so on ^ From these things it is evident that marriages in heaven are not Ike niarriages on earth. In heaven there are spiritual nuT of miL t "' r '^ '^ ^^"^' ""P^-^^' b"^ conjun tions of minds from the marriage of good and truth. On earth in heten .h . ^"^ ^"^'"^^ '^''' ^'^ "^^ nup ials m heaven, therefore consorts there are not called husband and wife ; but one's consort, from an angelic idea of the conjunction of two minds into one, is called by a lold tt:: tS-: '"^vt ^"^^^"^^"^ ^^^^p--"'- "- ceXnl iT^' ^T"" ^°"^^^ ^°^^'« words -con- cerning nuptials * are to be understood (Luke xx. 35, ^6). s Conceptions, births, nativities, and generations cicr^-f .v, ' spiri.ua. things, whiC are of good'and .fu.h oT ^ n:d ti.r; 10249. Hence generation and nativity signify reeenerftr !'' b.rth by faith and love, n. „6o c=o8 ^ITjTlT^ ^""^ ""' .he church as to truth, thus llso 'th'f trX f 't^^^T^^^^t Son,„ ,a. .ignifies truth asso'ci./d .; ItttioL Ir 'g'f;, "„'' ,^"- Daughter.,n law signifies good associated to its truth, n. ^ ^''- Ihe Latin word nuptiae, here rendered "nnnfioie -. , , scribes the civil contract by w.ich a wiffcle Z't; AX^L of" iiiiii mrniiii''*'***"**^ 264 HEAVEN AND HELL 383. How marriages are formed in the heavens, it has also been given me to see. Everywhere in heaven those who are alike are consociated, and those who are unlike are dissociated ; hence every society of heaven consists ef those who are alike. Like are brought to hke, not of them- selves, but of the Lord (see above n. 41, 43, 44, et seg.) ; in like manner consort to consort, whose minds can be con- joined into one. At first sight therefore they inmostly love each other, and see themselves to be consorts, and enter into marriage : hence it is. that all marriages of heaven are from the Lord alone. They also solemnize the marriage feast, which is held in the company of many ; but the fes- tivities differ in different societies. 384. Marriages on earth, because they are the semina- ries of the human race and also of the angels of heaven — heaven being from the human race, as already shown ; be- cause also they are from a spiritual origin, namely, from the marriage of good and truth ; and because the Lord's Divine flows primarily into that love, are therefore most holy in the sight of the angels of heaven. On the other hand adulteries, because they are contrary to marriage love, are regarded by them as profane ; for as in marriages angels behold the marriage of good and truth, which is heaven, so in adulteries they behold the marriage of what is false and evil, which is hell. If then they but hear adul- teries named, they turn away. This also is the cause that when man commits adultery from delight, heaven is closed to him ; and this being closed, he no longer acknowledges the Divine nor anything of the faith of the church.^ That her husband, and fitly stands for the "marrying and giving in mar- riage " which does not take place in heaven. ^ Adulteries are profane, n. 9961, 10174. Heaven is closed to adulterers, n. 2750. They y/ho have perceived delight in adulteries, cannot come into heaven, n. 539, 2733, 2747-49, 2751, 10175. Adul- terers are unmerciful and without a religious principle, n. 824, 2747, 2748. The ideas of adulterers are filthy, n. 2747, 2748. In the other life they love filth and are in filthy hells, n. 2755, 5394, 5722. By MARRIAGES IN HEAVEN 265 all who are in hell are against marriage 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 evident that the enjoyment reigning in hell is that of adultery, and that the enjoyment of adultery is also that of destroying the conjunction of good and truth, which conjunction makes heaven. Hence it follows that the enjoyment of adultery is infernal enjoyment, di- recdy opposed to that of marriage, which is heavenly en- joyment. 385. There were some spirits who, from practice in the life of the body, infested me with peculiar craftiness, and this by an influx gentle and as it were undulatory, such as that of well-disposed spirits is wont to be ; but it was per- ceived that there was in them craftiness and the like, for the purpose of ensnaring and deceiving. At length I spoke with one of them who, it was told me, had been the leader of an army when he lived in the worid ; and because I per- ceived that there was lustfulness in the ideas of his thought, I spoke with him of marriage, in spiritual speech with rep- resentatives, which fully expresses what is meant and many things in a moment. He said that in the life of the body he reckoned adulteries as nothing. But it was given me to tell him that adulteries are heinous, although to those who are in them, from the enjoyment they take in them and its persuasion, they appear not to be such and even to be law- ful. That it was so he might know from the fact that mar- riages are the seminaries of the human race, and hence also the seminaries of the heavenly kingdom, and that therefore they are in no case to be violated, but to be accounted holy ; and again from the fact, which he ought to know ^- £^4se he was then jp the Other life and in a state of per- ^FP^^oj}' ^hat marriage love descends from the Lord throueh adulteries in the Word are signified the adulterations of good, and by whoredoms the perversions of truth, n. 2466, 2729, 3399, 4865, 8904, 10648. 266 HEAVEN AND HELL ^^^^^B' ^"^ ^rom that love as from a parent is derived mu- tual love, which is the foundation of heav^ ; and also from this, that adulterers if they but approach heavenly societies, perceive their own stench and precipitate them- selves down toward hell. At least he might have known 'that to violate marriages is contrary to the Divine laws, and contrary to the civil laws of all kingdoms, also contrary to the genuine light of reason, because contrary to order both Divine and human ; not to mention other considerations. :^ut he replied that he had not thought such things in the life of the body. He wished to reason whether it were so ; but it was said to him that truth does not admit reasonings, for they favor what one enjoys, thus evils and falses, and that he ought first to think about the things which had been said, because they are truths ; or even think about them from the principle, well known in the world, that no one ought to do to another what he is not willing that another should do to him ; and thus think whether, if any one had so deceived his wife whom he had loved, as every one loves in the first period of marriage, and he had spoken of it from his hot wrath, he himself also would not have detested adulteries ; and whether being a man of talent, he would not more than others have confirmed himself against them, even to condemning them to hell. 386. It has been shown to me how the enjoyments of marriage love advance to heaven, and the enjoyments of adultery to hell. The progress of the enjoyments of mar- riage love toward heaven was into states of blessedness and happiness continually more and more, till they became in- numerable and ineffable ; and as they advanced more inte- riorly into those that were more innumerable and more ineffable, they advanced even to the very states of blessed- ness and happiness of the inmost heaven, or of the heaven of innocence, and this through the most perfect freedom ; for all freedom is from love, thus the most perfect free- dom is from marriage love, which is heavenly love itself. THE FUNCTIONS OF ANGELS m HEAVEN 26/ But the progression of adultery was toward hell, and bv degrees to the lowest, where there is nothing but what is direful and horrible. Such a lot awaits adulterers after their life m the world. By adulterers are meant those who perceive enjoyment in adulteries, and no enjoyment in marriages. THE FUNCTIONS OF ANGELS IN HEAVEN. 387- The functions in the heavens cannot be enumer- ated, nor described in detail, but only something may be said about them in general ; for they are innumerable, and hkewse various according to the offices of the societies, tvery society fills a peculiar office, for, as the societies are distinct according to goods (see above, n. 41), so they are according to uses, since goods, with all in the heavens are goods in act, which are uses. Every one there per- forms a use, since the kingdom of the Lord is a kingdom of uses." ° 388. In the- heavens, as on earth, there are many ad- ministrations, for there are ecclesiastical affairs, there are civil affairs, and there are domestic affairs. That there are ecclesiastical affairs, is manifest from what was said and shown above concerning Divine worship (n. 221-227) • that there are civil affairs is manifest from what was said' and shown about governments in heaven (n. 213-220) • and that there are domestic affairs, is manifest from whal was said and shown about the dwellings and homes of angels (n. 183-190), and about marriages in heaven (n. 366-386). - The kingdom of the Lord is a kingdom of uses, n. 454, 696 no, 3645, 4054, 7038. To serve the Ix,rd is to perform ;ses!; 7038 AU .n the other l,fe must perform uses, n. .,03, even the wicked and fn fernal, but m what manner, n. 696. All are such as are the uses which they perform, n. 4054, 68.5; illustrated, n. 7038. Angelic bleldne^ consists in the goods of charity, thus in perforling us^ L. ^sT 268 HEAVEN AND HELL Hence it is evident that there are many functions and ad- ministrations within every heavenly society. 389. All things in the heavens are instituted according to Divine order, which is everywhere guarded by means of administrations executed by angels ; by the wiser, those things which are of the general good or use, by the less wise, those which are of particular use, and so forth. They are subordinated, just as in Divine order uses are subordi- nated. Hence also dignity is adjoined to every function according to the dignity of the use ; but still an angel does not claim dignity to himself, but ascribes all to the use ; and because the use is the good which he performs, and every good is from the Lord, therefore he ascribes all to the Lord. For this reason, he who thinks of honor for himself and then for use, and not for use and then for him- self, cannot discharge any office in heaven, because he looks backward from the Lord, regarding himself in the first place, and use in the second. When use is mentioned, the Lord also is meant, because, as was said just above, use is good, and good is from the Lord. 390. From this it may be concluded what subordina- tions are in the heavens, namely, that as every one loves, esteems, and honors use, so also he loves, esteems, and honors the person to whom that use is adjoined ; and like- wise that the person is so far loved, esteemed, and honored as he does not ascribe the use to himself, but to the Lord ; for so far he is wise, and so far the uses which he per- forms, he performs from good. Spiritual love, esteem, and honor is nothing else than the love, esteem, and honor of use in the person, and the honor of the person from the use, and not of the use from the person. He also who re- gards men from spiritual truth, regards them no otherwise ; for he sees one man like to another, whether he be in great dignity or in litde, and sees a difference only in wisdom ; and wisdom is to love use, thus the good of a fellow-citi- zen, of society, of one's country, and of the church. In THE FUNCTIONS OF ANGELS IN HEAVEN 269 this also consists love to the Lord, because all good which is the good of use, is from the Lord ; and also love toward the neighbor, because the neighbor is the good which is to be loved in a fellow-citizen, in society, in one's country, and in the church, and which is to be performed to them.*' 391- All the societies in the heavens are distinct accord- mg 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 soci- eties whose functions are to take care of infants ; others whose functions are to instruct and educate them as they grow up ; and others, who in like manner instruct and edu- cate boys and girls who are of a good disposition from education in the world, and come thence into heaven. There are some societies that teach the simple good from the Christian world, and lead them into the way to heaven ; and others that in like manner teach and lead the various gentile nations. There are some societies that defend no- vitiate spirits, or those who have come recently from the world, from infestations by evil spirits ; some that are near those who are in the lower earth ; and also some that are near those who are in the hells, and restrain them from tor- menting each other beyond the prescribed limits. There are some also that are with those who are raised from the ^ To love the neighbor is not to love the person, but to love that which pertains to him and which constitutes him, n. 5025, 10336. They who love the person, and not what pertains to the man, and which con- stitutes him, love eciually an evil man and a good man, n. 3820; and they do good alike to the evil and to the good, when yet to do good to the evil is to do evil to the good, which is not to love the neighbor, n. 3820, 6703, 8120. The judge who punishes the evil that thev may be amended, and to prevent the good being contaminated and injured by them, loves his neighbor, n. 3820, 8120, 8121. Every man and so- ciety, also one's country and the church, and in a universal sense the kingdom of the Lord, are the neighbor, and to do good to them from the love of good, according to the quality of their state, is to love the neighbor; thus their good, which is to be consulted, is the neighbor, n. 6818-24, 8123. 70 HEAVEN AND HELL dead. In general, angels of every society are sent to men, that they may guard them and withdraw them from evil affections and thoughts therefrom, and inspire them with good affections so far as they receive them from freedom, by which also they rule the deeds or works of men, remov- ing, as far as it is possible, evil intentions. Angels when they are with men, dwell as it were in their affections, and are near a man so far as he is in good from truths, but are more remote in proportion as his life is distant from good.^ But all these functions of angels are functions of the Lord through the angels, for the angels discharge them, not from themselves, but from the Lord. Hence it is that by angels in the Word, in its internal sense, are not meant angels, but something of the Lord ; and hence it is that angels in the Word are called gods.^ 392. These functions of the angels are their general functions, but every one has his particular charge ; for every general use is composed of innumerable ones, which are called mediate, administering, subservient uses. All and each are coordinated and subordinated according to Di- vine order, and taken together make and perfect the gen- eral use, which is the common good. 393. In ecclesiastical affairs those are occupied in heaven who in the world loved the Word and eagerly sought the truths therein, not for the sake of honor or gain, but for the c Concerning the angels with infants, and afterward with hoys, and thus successively, n. 2303. Man is raised from the dead by angels, from experience, n. 168-189. Angels are sent to those who are in hell! to prevent their tormenting each other beyond measure, n. 967. Con- cerning the offices of angels toward men who come into the other life, n. 2131. Spirits and angels are with all men, and man is led by spirits and angels from the Lord. n. 50, 697, 2796, 2887, 2888, 5846-65, 5976-93. 6209. Angels have dominion over evil spirits, n. 1 755. d By angels in the Word is signified something Divine from the Lord, n. 1925, 2821, 3039, 4085, 6280, 8192. Angels in the Word are called gods, from the reception of Divine truth and good from the Lord, n. 4295, 4402, 8192, 8301. THE FUNCTIONS OF ANGELS IN HEAVEN 2Jl sake of use of life, both for themselves and for others These according to their love and desire of use, are there in enlightenment and the light of wisdom, into which also they come from the Word in heaven, where it is not natural as m the world, but spiritual (see above, n. 259) These discharge the function of preachers, and in this according to Divme order those are in higher position who from en Iightenment excel others in wisdom. In civil affairs those are engaged who in the world loved their country and its common 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 they trom the eagerness of love have investigated the laws of what is just and thereby become intelligent, so far they are m the faculty of administering offices in heaven and administer them in that place or degree in which their intelligence is, this intelligence being in equal degree with their love of use for the common good. Moreover, in heaven there are so many offices and so many administra- tions, and so many employments also, that they cannot be enumerated on account of their abundance ; those in the world are few in comparison. All, how many soever there be, are in the enjoyment 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 for the sake of a living' because all the necessaries of life are given to them gratui- tously ; they have homes gratuitously, they are clothed gra- tuitously, and they are fed gratuitously. Hence it is evident that those who have loved themselves and the world more than use, have not any lot in heaven ; for every one's own love or affection remains with him after his life in the world nor is it extirpated to eternity (see above, n. 363) 394- Every one in heaven is in his work according to correspondence, and the correspondence is not with the work, but with the use of every work (see above, n 1,2) • and there is a correspondence of all things (see n. 106)! He in heaven who is in a function or work corresponding 272 HEAVEN AND HELL to his use, is in a state of life quite similar to that in which he was in the world, for what is spiritual and what is natural make one by correspondences ; yet with this difference, that he is in interior enjoyment, because in spiritual life, which is interior life and hence more receptive of heavenly blessedness. HEAVENLY JOY AND HAPPINESS. 395. What heaven is and heavenly joy, scarce any one at this day knows. Those who have thought of the matter have conceived an idea so general and so gross as to be hardly any idea at all. From spirits who have come out of the world into the other life, I have easily learned what no- tion they had of heaven and of heavenly joy, for when left to themselves as if they were in the world, they think as they did then. The reason that it is not known what is heavenly joy, is that those who have thought about it have judged from outward joys, which are of the natural man, and have nof known what the inner or spiritual man is, thus neither what is his enjoyment and blessedness. If there- fore it had been told by those who are in spiritual or in- ward enjoyment, what and of what nature heavenly joy is, it could not have been comprehended, for it would have fallen into an unknown idea, thus not into perception ; and so it would have been among things rejected by the natural man. Yet every one may know that a man when he leaves the outer or natural man, comes into the inner or spiritual man ; whence it may be known that heavenly enjoyment is inward and spiritual, not outward and natural ; and because it is inward and spiritual, it is more pure and exquisite, and affects the interiors of man, which are of his soul or spirit. Every one from these things alone may conclude that his enjoyment is such as that of his spirit has been, and that the enjoyment of the body, which is called that of the HEAVENLY JOY AND HAPPINESS 273 flesh, is not heavenly in comparison. What is in the spirit o man when he leaves the body, remains after death,' o he then lives a man spirit. We th,s he feels as enjoyable; nor has any one enjoy- ment from any other source : hence it follows that as 'the love ,s. such ,s the enjoyment. The enjoyments of the body or of the flesh all flow forth from the love of self and thetr pleasures. But the enjoyments of the soul or spirit all flow forth from love to the Lord and from love toward the neighbor thus they are aff-ections of good and truth and m from the Lord and out of heaven by an inner way, which .s from above and afl-ect the interiors ; but the form« loves world . ^^^ '' ""^ '"•'^°'" "^^ fl"'^ ^"d from the world by an outer way, which is from beneath, and affect the exteriors. As far therefore as those two loves of heaven are received and affect man, so far the interiors are opened which are of the soul or spirit and look from the world o heaven ; but as far as those two loves of the world are re- ceived and affect him, so far the exteriors are opened which As loves flow in and are received, so at the same time also their enjoyments flow in ; i„,o the interiors the enjoyments of heaven, into the exteriors the enjoyments of tie world since as was said all enjoyment is of love. 397- Heaven in itself is such that it is full of enjoyments so that viewed in itself it is nothing but what is blesL and delightful, since the Divine good proceeding from the Di- vine love of the Lord makes heaven in general and in par- ticular with every one there, and the Divine love is to will the salvat,on of all and the happiness of all from inmosts and in fulness Hence it is that whether you say heaven or heavenly joy, it is the same thing. 398. The enjoyments of heaven are ineffable and also 274 HEAVEN AND HELL innumerable ; but of those innumerable enjoyments not one can be known or believed by him who is in the mere enjoyment of the body or of the flesh, since, as was said above, his interiors look from heaven to the world, thus backward. For he who is wholly in the enjoyment of the body, or of the flesh, or what is the same, in the love of self and of the world, feels nothing of enjoyment except in honor, in gain, and in the pleasures of the body and the senses ; and these so extinguish and suffocate interior en- joyments which are of heaven, that they are not believed to be. For this reason he would wonder greatly if he were only told that there are enjoyments given on the re- moval of the enjoyments of honor and of gain, and still more if he were told that the enjoyments of heaven suc- ceeding in their place are innumerable, and such that the enjoyments of the body and of the flesh, which are chiefly those of honor and of gain, cannot be compared with them. Hence the reason is plain why it is not known what heavenly joy is. 399. How great the enjoyment of heaven is, may be evi- dent only from this, that it is an enjoyment to all in heaven to communicate their enjoyments and blessings to others ; and because all such are in the heavens, it is manifest how immense is the enjoyment of heaven ; for, as was shown above (n. 268), in the heavens there is a communication of all with each, and of each with all. Such communica- tion flows forth from the two loves of heaven, which, as was said, are love to the Lord and love toward the neigh- bor. These loves are communicative of their enjoyments. That love to the Lord is such, is because His love is the love of communication of all that He has with all, for He wills the happiness of all. Similar love is in every one of those who love the Lord, because He is in them ; hence there is a mutual communication of the enjoyments of angels with one another. That such also is love toward the neighbor, will be seen in what follows. From these things it may be HEAVENLY JOY AND HAPPLNESS 275 evident that those loves are communicative of their dehVhts It IS otherwise with the loves of self and of the world The love of self withdraws and takes away all enjoyment from others and draws it into itself, for it wishes well to itself alone ; and the love of the world wishes that what is its neighbors may be its own. These loves are therefore de- structive of the enjoyments of others. If they are commu- nicative. It IS for the sake of themselves and not others • in respect to others therefore they are not communicative, but destructive, except so far as the enjoyments of others are with or in themselves. That such is the nature of the loves of self and of the world when they reign, I have often per- ceived by living experience. Whenever spirits came near who were m those loves while they lived as men in the world, my enjoyment receded and vanished. I was also told that ,f such only approach any heavenly society the enjoyment of those who are in the society is diminished just according to the nearness of their presence ; and what IS wonderful, those evil spirits are then in their delight Hence it became evident what is the state of the spirit of such a man in the body, for it is like what it is after sepa- ration from the body, namely, that he desires or covets-the enjoyments or goods of another, and as far as he obtains them, so far he has enjoyment. From these things it may be seen that the loves of self and of the world are destruc- tive of the joys of heaven, thus totally opposed to heavenly ioves, which are communicative. 400. It is however to be known that the enjoyment of those who are in the loves of self and of the world, when they approach any heavenly society, is the enjoyment of their own lust, and thus directly opposed to the enjoyment of heaven ; they come into the enjoyment of their lust from the deprivation and removal of heavenly enjoyment with those who are in it. The case is otherwise when there IS no deprivation and removal, for then they cannot ap- proach, because as far as they approach, so far they come 276 HEAVEN AND HELL into anguish and pain. Hence they seldom dare to come near. This has been given me to know by repeated expe- rience, something of which I would like to add. Spirits who come from the world into the other life, de- sire nothing more than to come into heaven ; almost all seek to enter, supposing that heaven consists only in be- ing introduced and received. For this reason, in accord- ance with their desire, they are brought to some society of the lowest heaven ; but when those who are in the love of self and of the world approach the first threshold of that heaven, they begin to be distressed and so tor- tured inwardly that they feel in themselves rather hell than heaven ; and so they cast themselves down headlong thence, nor do they rest until they come into the hells among their own. It has often happened also that such spirits have desired to know what heavenly joy is, and when they have heard that it is in the interiors of angels, they have desired that it might be communicated to them, and this also was done ; for, what a spirit who is not yet in heaven or in hell desires, is given him, if it conduces to any good purpose. But when the communication was made, they began to be tortured, so much that they did not know how to twist or turn for pain ; they were seen to thrust their head down to their feet and cast themselves to the earth and there writhe into coils like serpents, and this by reason of interior torture. Such effect was produced by heavenly enjoyment upon those who were in enjoyments from the love of self and of the world. The reason is that those loves are directly opposed to heavenly enjoyment, and when one opposite acts against another, such pain is produced. And because heavenly enjoyment enters by an inward way, when it flows into the contrary enjoyment it turns the interiors which are in the latter backward, thus into what is opposite to themselves ; hence such tortures. That they are opposite is, as was said above, because love to the Lord and love to the neighbor wish to communicate HEAVENLY JOY AND HAPPINESS 2/7 all their own to others, for this is their enjoyment ; and the loves of self and of the world wish to take away from others all that they have, and draw it to themselves ; and as far as they can do this, so far they are in their enjoyment. From these things it may also be known whence it is that hell is separated from heaven ; for all who are in hell were, when they lived in the world, in the mere enjoyments of the body and of the flesh from the love of self and of the world ; but all who are in the heavens were, when they lived in the world, in the enjoyments of the soul and spirit from love to the Lord and love to the neighbor ; and because those loves are opposite, therefore also the hells and the heavens are entirely separated, so entirely that a spirit who is in hell dares not even put forth a finger thence, or raise the crown of his head, since however little he does it, he is racked with pain and tormented. This also I have often seen. 401. A man who is in the love of self and of the world, as long as he lives in the body, feels enjoyment from those loves and also in the various pleasures which are from them. But a man who is in love to God and in love toward the neighbor, as long as he lives in the body does not feel man- ifest enjoyment from these loves and from the good afi-ec- tions which are from them, but only a blessedness that is hardly perceptible, because it is stored up in his interiors and veiled by the exteriors which are of the body, and dulled by the cares of the world. After death however, the states are entirely changed ; the enjoyments of the love of self and of the world are then turned into what is painful and direful, because into such things as are called infernal fire, and by turns into things defiled and filthy, correspond- mg to their unclean pleasures, which, wonderful to tell, are then enjoyable to them. But the obscure enjoyment 'and almost imperceptible blessedness which had been with those in the world who were in love to God and in love to the neighbor, is then turned into the enjoyment of heaven, 278 HEAVEN AND HELL which is in every way perceptible and sensible; for that blessedness, which was stored up and lay hid in their in- teriors when they lived in the world, is then revealed and brought forth into manifest sensation, because they are then in the spirit and that was the enjoyment of their spirit. 402. All the enjoyments of heaven are conjoined with uses and are in them, because uses are the goods of love and charity in which angels are ; wherefore every one has enjoyments according to his uses, and likewise in such de- gree as is his affection for use. That all the enjoyments of heaven are enjoyments of use, may be manifest from com- parison with the five bodily senses of man. There is given to each sense an enjoyment according to its use ; to sight, hearing, smell, taste, and touch, each its own enjoyment ; to sight enjoyment from beauty and forms, to hearing from harmonious sounds, to smell from pleasing odors, to taste from fine flavors. The uses which they severally perform are known to those who study them, and more fully to those who are acquainted with correspondences. That sight has such enjoyment is from the use which it performs to the understanding, which is inner sight ; that hearing has such enjoyment is from the use which it performs both to the understanding and to the will, by hearkening; that smell has such enjoyment, is from the use which it performs to the bram and also to the lungs ; that taste has such en- joyment is from the use which it performs to the stomach, and thence to the whole body, by nourishing it. The en- joyment of marriage, which is a purer and more exquisite enjoyment of touch, exceeds all the rest on account of its use, which is the procreation of the human race and thus of angels of heaven. These delights are in those sensories from an influx of heaven, where every enjoyment is of use and according to use. 403. Some spirits, from an opinion conceived in the world, believed heavenly happiness to consist in an idle life, in which they would be served by others ; but they were HEAVENLY JOY AN0 HAPPINESS 279 told that no happiness ever consists in abstaining from work and depending on this for happiness ; in this way every one would wish to have the happiness of others for himself, and when every one would wish for it, no one would have it. Such a life would not be active but idle, in which the fac- ulties would become torpid ; when yet it may be known to all that without active life there can be no happiness of life and that rest from this activity is only for the sake of recre- ation, that one may return more eager to the activity of his 1 e. Afterward it was shown by many things that angelic life consists m performing the good works of charity, which are uses, and that all the happiness of angels is in use, from use, and according to use. Those who had the idea that heavenly joy consists in living a life of indolence, and of breathing eternal joy in idleness, were suffered to perceive m order to make them ashamed, what such a life is ; and it was perceived that it was very sad, and that all joy thus perishing, after a short time they would loathe and nau- seate it. 404. Some spirits who believed themselves better in- structed than others, said it was their belief in the world that heavenly joy would consist solely in praising and giving glory to God, and that this would be their active life ■ but they were told that praising and giving glory to God i's not such active life, and that neither has God need of praises and glorification, but His wiU is that they should perform uses, and thus the good works which are called deeds of charity. They were not however able to have any idea of heavenly joy in the works of charity, but only an idea of servitude ; yet angels testified that this joy is most free r"''^'u'^''°?''^' '''°™ '"'^"°^ ^'■'■'="'°" ««i is conjoined with ineffable delight. .ul°u„'^'"'^f ''" ''^° ''"'"^ '"*° *« "*''«'■ life suppose 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 just like that 28o HEAVEN AND HELL of another, nor the heaven of one just like the heaven of another ; as no one man, spirit or angel, is ever just like another, not even as to the face. When I only thought of two being just alike, or equal, angels expressed horror, say- ing that every one thing is formed from the harmonious concurrence of many things, and that the one thing is such as that concurrence is ; and that thus a whole society of heaven make a one, and that all the societies of heaven to- gether make a one, and this from the Lord alone through love.« Uses in the heavens are likewise in all variety and diversity and in no case is the use of one exactly similar and the same with the use of another ; thus neither is the happiness of one similar and the same with that of another. Further, the delights of every use are innumerable, and those innumerable delights are in like manner various, but still conjoined together in such order that they mutually re- gard each other, as the uses of every member, organ, and viscus in the body, and still more as the uses of every ves- sel and fibre in every member, organ, and viscus ; all and each of which are so consociated that they regard their own good in another, and thus in all, and all in each : from this universal and individual regard they act as one. 406. I have spoken at times with spirits who had come recently from the world, about the state of eternal life, say- ing that it is of importance to know who is the Lord of the kingdom, what sort of government it has and of what form ; as nothing is more important for those who come into an- « One thing consists of various things, and hence receives form and quality and perfection according to the quality of harmony and agree- ment, n. 457, 3241, 8003. There is an infinite variety, and never any one thing the same with another, n. 7236, 9002. In like manner in the heavens, n. 3744, 4CX)5, 7236, 7833, 7836, 9002. Hence all the societies in the heavens, and all the angels in a society, are distinct from each other, because in various good and use, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833. The Divine love of the Lord arranges all into a heavenly form, and conjoins them so that they are as one man, n. 457, 3986, 5598. HEAVENLY JOV AND HAPPINESS 281 other kingdom in the world, than to know who and what the king is, what the government, and other particulars in regard to the kingdom, so is it of still more importance in this kingdom in which they are to live to eternity. They should know therefore that it is the Lord who governs heaven, and also the universe, for He who governs the one governs the other; thus that the kingdom in which they now are is the Lord's, and that the laws of this kingdom are eternal truths, which are all founded in this law — that ) they should love the Lord above all things, and the neigh- , bor as themselves ; and even more than this, if they would ) be as the angels they must love the neighbor more than ) themselves. On hearing these things, they could make no ♦ reply, because in the life of the body they had heard some I such thing but had not believed it, wondering that there » should be such love in heaven and that it could be possible • for any one to love his neighbor more than himself. But . they were informed that every good increases immensely in . the other life, and that in the life of the body they cannot ^ go farther than to love the neighbor as themselves, because 4 they are in the concerns of the body ; but when these are ^ removed their love becomes more pure and at length an- ^ gelic love, which is to love the neighbor more than them- ) selves. For there is joy in heaven in doing good to an- \ other, and no joy in doing good to self, unless with a view ^ to its becoming another's, and thus for the sake of another : 1 this is to love the neighbor more than themselves. That ) such love can be given, may be manifest, it was said, in the world, from the marriage love of some who have suffered death rather than that any injury should be done to their consorts ; from the love of parents toward their children, since a mother would rather suffer hunger than see her child in want of food ; from sincere friendship, in which one friend will expose himself to perils for another ; and even from polite and pretended friendship, that wishes to emulate what is sincere, offering the better things to those \ H l82 HEAVEN AND HELL to whom it professes to wish well, and bearing such good- will in the mouth, 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 theirs. But these things could not be comprehended by those who loved themselves more than others, and who in the life of the body had been greedy of gain ; least of all by the avaricious. 407. A certain one who in the life of the body had been in power over others, retained also in the other life the de- sire to rule ; but he was told that he was in another king- dom which is eternal, that his rule on earth was dead, and that in the kingdom of heaven no one is esteemed except according to what he has good and true, and according to the mercy of the Lord in which he is from his life in the world ; also that it is in this kingdom as on earth, where men are esteemed for their wealth and for their favor with the prince, wealth here being good and truth, and favor with the prince being the mercy in which man is with the Lord according to his life in the world. If on the contrary he wishes to rule, he is a rebel, since he is in the kingdom of another. On hearing these things he was ashamed. 408. I have spoken with spirits who supposed heaven and heavenly joy to consist in this, that they should be great. But they were told that in heaven he is greatest who is least, for he is called least who has no power and wis- dom, and wishes to have no power and wisdom from him- self, but from the Lord ; and he who is least in such a sense, has greatest happiness ; and because he has greatest happmess, it thence follows that he is greatest ; for thus from the Lord he has all power and excels all in wisdom ; and what is it to be greatest, unless to be most happy? for to be most happy is what the powerful seek by power and the rich by riches. It was further said that heaven does not consist in desiring to be least with a view to be great- est, for that would be to aspire and covet to be greatest ; but it consists in willing from the heart the good of others HEAVENLY JOY AND HAPPINESS 28$ more than of self, and in serving others for the sake of their happmess, from no desire for recompense, but from love 409. Heavenly joy itself, such as it is in its essence, can- not be described, because it is in the inmosts of the life of angels, and hence in every thing of their thought and affec- tion, and from this in every thing of speech and in every thing of action. It is as if the interiors were fully open and set free to receive delight and blessedness, which is dis- persed into each of the fibres, and thus through the whole rhe perception and sensation of this joy is such as cannot be described, for commencing from the inmosts, it flows into every particular derived from them, propagating itself always with increase toward the exteriors. Good spirits who are not yet in that joy, because not yet raised up into heaven when they perceive it from an angel by the sphere of his love, are filled with such enjoyment that they come as It were into a pleasant swoon. This sometimes occurs with those who desire to know what heavenly joy is 410. When certain spirits desired to know what heavenly joy IS, It was granted them to perceive it to that degree that they could bear it no longer ; but still it was not an- gelic joy, scarcely in the least degree -as was given me to perceive by communication-but so slight as to be almost cold, and yet they called it most heavenly, because it was inmost joy to them. From this it was evident, not only hat there are degrees of the joys of heaven, but also that the inmost joy of one scarcely reaches to the lowest or middle joy of another; also that when any one receives his own inmost joy, he is in his heavenly joy, and cannot endure what is still more interior, which becomes painful to nim. ' 411. Certain spirits, not evil, sank into quiescence, as into sleep, and thus as to the interiors of their mind were taken up into heaven ; for spirits, before their interiors are opened can be taken up into heaven and be instructed as to the happiness of those who are there. I saw that they 284 HEAVEN AND HELL were thus quiescent for half an hour, and afterward relapsed into the exteriors in which they were before, and then again into the recollection of what they had seen. They said that they had been among angels in heaven and had there seen and perceived amazing things, all resplendent as from gold, silver, and precious stones, in exquisite forms, wonderfully varied ; and that angels were not delighted with the out- ward things themselves, but with the things they repre- sented, which were Divine, ineffable, and of infinite wis- dom, and that these were their joy — besides innumerable other things which could not be expressed in human lan- guages, not even as to a ten-thousandth part, nor fall into ideas in which there is any thing material. 412. Almost all who come into the other life are igno- rant of the nature of heavenly blessedness and happiness, because they do not know anything about internal joy, hav- ing no perception of it but what they conceive from cor- poreal and worldly gladness and joy ; and so what they are ignorant of they suppose to be nothing, when yet corporeal and worldly joys are of no account in comparison. The well disposed, therefore, who do not know what heavenly joy is, in order that they may know and understand what it is, are taken first to paradisal scenes, which exceed every idea of the imagination. Then they think that they have come into the heavenly paradise, but they are taught that this is not real heavenly happiness ; and so it is given them to know interior states of joy perceptible to their inmost. Then they are brought into a state of peace even to their inmost, when they confess that nothing of it is at all ex- pressible or conceivable ; finally they are brought into a state of innocence, even to their inmost sense. From this it is given them to know what real spiritual and heavenly good is. 413. But that I might know the nature and quality of heaven and heavenly joy, it has been often and for a long time granted me by the Lord to perceive the enjoyments HEAVENLY JOY AND HAPPINESS 285 • of heavenly joys ; in consequence of which I am enabled to know them from living experience, but can never de- scribe them ; yet something shall be said, in order that some idea of them may be had. Heavenly joy is an affec- tion of innumerable enjoyments and joys, which together present something general, in which general thing, or gen- eral affection, are harmonies of innumerable affections, which do not come to perception distinctly, but obscurely^ because the perception is most general. Still it has been given to perceive that innumerable things are in it, in such order as can never be described ; those innumerable things being such as flow from the order of heaven. Such is the order in all things even the least of the affection, which are presented and perceived only as one most general thing, according to the capacity of him who is the subject. In a word, infinite joys arranged in most orderly form are in every general affection ; and there is not one but is living and affecting, and indeed all of them from the inmosts, for from inmosts heavenly joys proceed. It has been perceived also that the joy and delight come as from the heart, dif- fusing itself most softly through all the inmost fibres,' and from these into the bundles of fibres, with such an inmost sense of enjoyment that the fibre is as it were nothing but joy and delight, and every capacity of perception and sen- sation thereby in like manner living from happiness. The joy of bodily pleasures, compared with these joys, is as a gross and pungent dust compared with a pure and most ' gentle aura. I have observed that when I wished to trans- \ fer all my enjoyment into another, a more interior and » fuller enjoyment than the former continually flowed in, in its place, and the more I wished this, the more flowed in ; / and I perceived that this was from the Lord. ' • 414. Those who are in heaven are continually advancing to the spring of life, and the more thousands pf years they live, to a spring so much the more joyful and happy, and this to eternity, with increase according to the progressions 286 HEAVEN AND HELL and degrees of their love, charity, and faith. Women who have died old and worn out with age, if they have lived in faith in the Lord, in charity to the neighbor, and in happy marriage love with a husband, with the succession of years come more and more into the flower of youth and early womanhood, and into beauty which exceeds all idea of beauty ever perceivable by our sight and amazes those who behold it. Goodness and charity is what forms and pre- sents in them its own likeness, causing the joy and beauty of charity to shine forth from every, even the least line of the face, so that they are forms of charity itself. The form of charity, which is seen to the life in heaven, is such that charity itself is what portrays and is portrayed ; and this in such a manner, that the whole angel, especially the face, is as it were charity, which plainly appears to view and is clearly perceived. This form when beheld is beauty un- speakable, affecting with charity the very inmost life of the mind. In a word, to grow old in heaven is to grow young. Those who have lived in love to the Lord and in charity toward the neighbor, become such forms or such beauties in the other life. All angels are such forms, with innumer- able variety ; and of these is heaven. THE IMMENSITY OF HEAVEN. 415. That the heaven of the Lord is immense, may be evident from many things which have been said and shown in the foregoing chapters, especially from this, that heaven is of the human race (n. 311-317), and not only of those who are born within the church, but also of those who are born out of it (n. 318-328) ; thus of all from the first be- ginning of this earth who have lived in good. How great a multitude of men there is in this whole world, may be concluded by every one who knows any thing about the di- visions, the regions, and kingdoms of the earth. Whoever THE IMMENSITY OF HEAVEN 287 goes into a calculation will find that several thousands of men depart from it every day, thus within a year several myriads, if not millions ; and this from the earliest times, since which some thousands of years have elapsed. All of these men after death have come and are constantly com- ing into the other world, which is called the spiritual world. But how many of these have become and are becoming angels of heaven, cannot be told. This has been told me° that in ancient times very many became angels, because then men thought more interiorly and more spiritually, and hence were in heavenly affection ; but that in the following ages not so many, because man in the process of time be- came more external and began 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 inhabi- tants only of this earth is great. 416. That the heaven of the Lord is immense, may be evident from this alone, that all children, whether born within the church or without, 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 little child, wherever born, whether within or without the church, whether of pious or of impious parents, is received at death by the Lord and educated in heaven, and accord- ing to Divine order is taught and imbued with affections for good and by them with knowledges of truth, and af- terward as he is perfected in intelligence and wisdom is in- troduced 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 has come to exist, from the first creation to the present time, from these chil- dren alone. 417. How immense the heaven of the I^rd is, may also be evident from this, that all the planets visible to the eye in our solar system are earths, and moreover that there are innumerable ones in the universe, and all full of inhabi- 288 HEAVEN AND HELL tants. These have been treated of in a small work upon those earths, from which I will quote the 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 granted to every one there who from the love of truth and 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 informed that the human race is not only from one earth, but from innumerable ones. I have spoken several times with spirits of our earth on this subject, and it w^as 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 reason that such large masses as the plan- ets are, some of which exceed this earth in magnitude, are not empty masses and created only to be borne and moved round the sun, and to shine with their scanty light for one earth, but must have a more important use. He who be- lieves, as every one must believe, that the Divine created the universe for no other end than that the human race might exist, and thence heaven — since the human race is the seminary of heaven — cannot but believe that wherever there is an earth there must be men. That the planets vis- ible to our eyes, because within the boundaries of our so- lar system, are earths, may be manifest from this, that they are bodies of earthy matter, because they reflect the sun's light ; and when viewed through telescopes they do not ap- pear as stars sparkhng from flame, but as earths varied with darker portions ; also from this, that like our earth they are borne around the sun and proceed in the path of the zodiac, thus making years and seasons of the year, spring, summer, autumn, and winter ; they also rotate on their axis, like our earth, making days and times of the day, morning, mid- day, evening, and night ; and moreover some of them have moons, called satellites, that revolve around their earth at stated times, as the moon around ours ; and that the planet THE IMMENSITY OF HEAVEN 289 Saturn, because it is at a greater distance from the sun, has also a large luminous belt, which gives much reflected light to that earth. Who that knows these things and thmks from reason, can ever say that these planets are empty bodies? Moreover I have spoken with spirits on this point, that it might be believed by man that in the uni- verse there are more earths than one from the fact that the starry heaven is so immense, and the stars there so innu- merable ; each of which in its place or in its system is a sun, resembling our sun, though of various magnitude. He who duly weighs the subject, must conclude that such an im- mense whole cannot but be a means to an end, which is the ultimate end of creation ; and this end is a heavenly kmgdom, in which the Divine may dwell with angels and men. For the visible universe, or the heaven illumined by so innumerable stars, which are so many suns, is only a means that earths may exist, and men upon them, from whom is the heavenly kingdom. From all this a rational man must needs conclude 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 Infi- nite, to which thousands, even myriads of earths, and all full of inhabitants, would be litde, and scarce any thing? There are spirits whose only study is to acquire to them- selves knowledges, because these are all their delight. On this account they are allowed to wander about, and even to pass out of our solar system into other systems, for the acquisition of knowledge. These spirits, who are from the planet Mercury, said that there are earths with inhabitants not only in this solar world, but also beyond it, in the starry heaven, to an immense number. 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 millions, and two hundred generations within six thousand years, and a space of three cubic ells were allowed to every man or spirit, the number of so many men or spirits col- 290 HEAVEN AND HELL lected into one sum would not fill the space of this earth, and scarcely more than the space of one of the satellites about the planets — a space in the universe so small as to be almost invisible, since a satellite can scarcely be seen by the naked eye. What is this for the Creator of the universe, to whom it would not be enough, if the whole uni- verse were filled, since He is infinite? I have spoken on this subject with angels, who said that they had a similar idea of the fewness of the human race in respect to the in- finity 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." Respecting the earths in the universe, with their inhab- itants and the spirits and angels from them, see in the above-mentioned little work ; in which the things related have been revealed and shown to me to the intent that it may be known that the heaven of the Lord is immense and that it is all from the human race ; also that our Lord ij 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 represents One Man, and also corresponds to all and each of the things in man, and that this j:orrespondence can "^"^^LblSH^i' since it is not onlTT^ol-respondence with each of the members, organs, and viscera of the body in J general, but also in every least particular with all and each of the little viscera and little organs which are within them, and even with each vessel and fibre ; and not only with f them, but also with the organic substance s w hich interior ly i receiv e the influx of heaven , from which man has interio r acti vities serving the operationTof his _m inH • for wh^T^r . exists interiorly in man, exists in forms, which are sub- S stances, since what does not exist in substances as its sub- < jects, is nothing. Of all these things there is correspond- ence with heaven, as may be evident from the chapter THE IMMENSITY OF HEAVEN 29I n-iiu increase or number and thic fr^^ ..u that alljherehave one end .nH u, , ^^ '■''^'°" that ^nd. ihisenduTh- ''iUoHLiinanimouslytp community. This is so for thT^^^^TTf^r^ /''^ *''°'-^ an in heaven to Himself (sfearorn^l'd'he'r '> malces them to be one in Himself Tha th? ^"^^ I uuu, proauces perfection, every one miv .=^^ ^1 i I from reason at all enlightened. ^ ""^^^'^y ' 419- It has also been given me to spp th^ . heaven which is inhabited 'and Z wha Ts no inlT °J great that it coIdT ^i^rbe C.U.H^ ^J!^^^^^^^'^^^^ myriads of eart hs were given and .. „ }" ^ ""^"y, men in each earth as tf re are In ou^ "" ""''^ °^' ject also, see the small work on the Ear^i^r r'r ' "'' (n. 168). £-artlK m the Universe, 420. That heaven is not immpn.;^ K„f „ n from certain passages in the Word L..' '°™' '"^"^ the sense of itsletter as from 1 ''1°°'' '"°'^'"S to ^ 1 L ^cucr, as trom those where it i< . ■>«<: m me iiie of good and truth, n. 3755, 292 HEAVEN AND HELL they are called poor who are not in the knowledges of good and truth and still desire them, who from that desire are also called hungry/ Those who have conceived an idea of the small extent of heaven from the Word not understood, do not know but that heaven is in one place, where all are gathered together ; when yet heaven consists of innumera- ble societies (see above, n. 41-50). They do not know also but that heaven is granted to every one from immedi- ate mercy, and thus that there is admission and reception only from favor ; neither do they understand that the Lord from mercy leads every one who receives Him, and that he receives Him who lives according to the laws of Divine or- der, 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 afterward to eternity, is the mercy which is meant. Let them know, therefore, that every man is born for heaven, and that he is received who receives heaven in himself in the world, and he is excluded who does not receive it. 39CX). There is not any election and reception into heaven from mercy, as is understood, but according to life, n. 5057, 5058. Immediate mercy of the Lord is not given, but mediate, that is, to those who live according to His precepts, whom from mercy He leads continually in the world, and afterward to eternity, n. 8700, 10659. b By the poor, in the Word, are meant those who are spiritually poor, that is, who are in ignorance of truth and yet desire to be in- structed, n. 9209, 9253, 10227. They are said to hunger and thirst, which is to desire the knowledges of good and of truth, by which there is introduction into the church and heaven, n. 4958, 10227. THE WORLD OF SPIRITS AND MAN'S STATE AFTER DEATH. WHAT THE WORLD OF SPIRITS IS. 42 1 . The world of spirits is not heaven, nor is it hell, but It IS the middle place or state between the two ; for it is the place mto which man first comes after death, and from which after his appointed time he is, according to his life in the world, either elevated into heaven or cast into hell 422. The world of spirits is the middle place between heaven and hell, and also it is the middle state of man after death. That it is the middle place was manifest to me from this, that the hells are beneath and the heavens above : and that it is the middle state, from this, that man so long as he IS there is not yet in heaven nor in hell The state of heaven m man is the conjunction of good and truth in him, and the state of hell is the conjunction of evil and talsity in him. When in a man-spirit good is conjoined to truth, then he comes into heaven, because, as was said, that conjunction is heaven in him ; but when in a man-spirit evil IS conjoined with falsity, then he comes into hell be- cause that conjunction is hell in him. This conjunction is effected in the world of spirits, since man is then in a mid- dle state. It is the same thing whether you say the con- junction of the understanding and the will, or the conjunc- tion of truth and good. 423. First, something is here to be said of the conjunc- 293 294 HEAVEN AND HELL tion of the understanding and the will, and of its being the same with the conjunction of good and truth, since that conjunction is effected in the world of spirits. Man has an understanding and he has a will ; the understanding re- ceives truths and is formed from them, and the will receives goods and is formed from them ; whatever therefore a man understands and thinks from his understanding, he calls true, and whatever a man wills and thinks from his will, he calls good. Man can think from the understanding and from this perceive what is true, as also what is good ; yet he does not think it from the will, unless he wills it and does it ; when he wills it and from willing does it, then it is both in the understanding and in the will, consequently in the man. For the understanding alone does not make a man, nor the will alone, but the understanding and will together ; wherefore that which is in both, is in the man and is appropriated to him. That which is only in the understanding, is indeed with a man, but not in him ; it is only a thing of his memory, and a thing of knowledge in the memory, of which he can think when he is not in himself, but out of himself with others ; thus of which he can speak and reason, and according to which also he can feign affections and gestures. 424. That man can think from the understanding and not at the same time from the will, is provided in order that he may be capable of being reformed ; for man is reformed by means of truths, and truths, as already said, are of the understanding. For man is born into 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 him- self alone, is delighted with misfortunes that happen to others, especially when to his own advantage ; for he wishes to get to himself the goods of all others, whether honors or riches, and so far as he can do this, he rejoices in him- self. In order that this will may be amended and re- formed, it is given to man to be able to understand truths, THE WORLD OF SPIRITS 295 and by them to subdue the affections of evil which soring from the will. From this it is that man can thi k truth! from the understanding, and also speak them and do them whde yet he cannot think them from the will unti he i^ such that he wills them and does them from himsdf thI IS f^om the heart. When a man is such, then w^t t thinks frorn the understanding is of his /aith, and wha he thmks from the will is of his love ; therefor; with him faith and love then conjoin themselves, like the undr standmg and the will. ^^^^' 425. As far, therefore, as truths of the understanding are conjoined to goods of the will, thus as far as Tmal , truths and so does them, so fa'r he has liven in ^Sf :Tere7"or h:'r' r r-""^'^" ^^ ^-^ ^^ derstandin. ^^^er hand, as far as falsities of the un- derstanding are conjoined to evils of the will, so far man evil IS hell. But as far as truths of the understanding are die state Almost every man at this day is in such a state that he knows truths and fmm i^.,^ 1 ^ , ^ under.t;,nrl,nr.\K 'u knowledge and also from understand ng thinks them, and either does much of them or ittle of them, or does nothing of them, or acts conS or htl he is ?" H "tV"'' '^ "^'^ ^^^'^ ^^^her heaven or hell, he is after death first brought into the world of spirits and the.e a conjunction of good and truth is effected with those who are to be elevated into heaven and a rnn junction of evil and falsity with those who 2 to b Zt into hell. For it is not permitted to any one, in Lven o m hell, to have a divided mind, that is, to understind one thing and to will another ; but to undemandwh^he ^ and to will what he understands. In heaven then L I ^iHlS:^^ wjlLimderstaad truth a^ S?, tfu^^ ~ -1 7.'"' ,- —-«-—!_.!„' ^ii^L.!" neii ne who wills e. vil, will understand whflt j-j ftls e. Therefore with the ^ood falsities are there removed and truths are given 4reeTb,e 296 HEAVEN AND HELL THE WORLD OF SPIRITS 297 and conformable to their good, and with the evil truths are removed and falsities are given agreeable and conformable to their evil. From these things it is manifest what the world of spirits is. 426. In the world of spirits there are vast numbers, be- cause the first meeting of all is there, and all are there ex- plored 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 difference of time depends on the correspondence and want of correspond- ence of the interiors and exteriors in man. But how a man in that world is brought from one state into another and prepared, will be told in what follows. 427. Men after death as soon as they come into the world of spirits, are clearly distinguished by the Lord ; the evil are at once attached to the infernal society in which they were in the world as to their ruling love ; and the good are at once attached to the heavenly society in which they were in the world as to love, charity, and faith. But though they are thus divided, still they who have been friends and acquaintances in the life of the body, all meet and converse together, when they desire it, especially wives and husbands and brothers and sisters. I have seen a father speak with six sons and recognize them and I have seen many others with their relatives and friends, who, however, because they were of diverse dispositions, from their Ufe in the world, were soon separated. But when they have come from the world of spirits into heaven, or into hell, they then see each other no more, nor know each other, unless they are of a similar disposition, from similar love. The reason that they see each other in the world of spirits, and not in heaven and hell, is that those who are in the world of spirits are brought into states similar to those which they had in the life of the body, one after another ; but afterward all are brought into a constant state like that of their ruling love, in which one knows another only from similarity of love; for as was shown above (n. 41-50), similarity conjoins and'dissimi- lanty disjoins. 428. The world of spirits, as it is the middle state be- tween heaven and hell with man, is also the middle place • beneath are the hells, and above are the heavens. All the hells are closed to that world ; they are open only through holes and clefts, as of rocks, and through wide openings which are guarded, to prevent any one from coming out except by permission. This permission is granted when there is any urgent necessity — of which hereafter. 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 en- trances are what are called in the Word the gates and doors of hell and of heaven. 429. The world of spirits appears as a valley between mountains and rocks, with here and there windings and ele- vations. The gates and doors to the heavenly societies are not seen, except by those who are prepared for heaven, nor are they found by others ; to every society there is one en- trance from the world of spirits, and then one way, branch- ing in the ascent into several. Neither are the gates and doors to the hells seen, except by those who are about to enter, to whom they are then opened ; and when they are opened, there appear caverns dusky and as if sooty, tend- mg obliquely downward to the deep, where again there are many doors. Through those caverns are exhaled nauseous and fetid stenches which good spirits flee from, because they have an aversion to them, but which evil spirits seek for, because they are their delight ; for as every one in the world has been delighted with his own evil, so after death he is delighted with the stench to which his evil corre- sponds. In this they may be compared with rapacious birds and beasts, as ravens, wolves, and swine, which fly k. "O' 298 HEAVEN AND HELL and run to carrion and dunghills when they perceive their stench. I heard a certain one crying out aloud, as from inward torture, when a breath from heaven struck him ; and afterward tranquil and glad when the exhalation from hell reached him. 430. There are also with every man two gates, one of which leads to hell, and is opened to evils and falsities therefrom ; the other leads to heaven, and is opened to goods and truths therefrom. The gate of hell is opened to those who are in evil and its falsity, and only through chinks from above something of light from heaven flows in, by which inflowing a man is able to think, to reason, and to speak ; but the gate of heaven is opened to those who are in good and its truth. For there are two ways which lead to the rational mind of man ; a superior or internal way, through which good and truth from the Lord enters, and an inferior or external way, through which what is evil and false enters from hell ; in the middle is the rational mind itself, to which the ways tend. Hence as far as light from heaven is admitted, so far man is rational, but as far as it is not admitted, so far he is not rational, however he may appear to himself. These things are said that it may also be known what correspondence man has with heaven and with hell. His rational mind while it is being formed, cor- responds to the world of spirits ; what is above it corre- sponds to heaven and what is below to hell. What is above it is opened, and what is below it is closed to the influx of evil and the false, with those who are being prepared for heaven ; but what is below it is opened, and what is above it is closed to the influx of good and truth, with those who are being prepared for hell. Hence the latter cannot look otherwise than below themselves, that is, to hell, and the former cannot look otherwise than above themselves, that is, to heaven. To look above themselves is to look to the Lord, because He is the common centre to which all things of heaven look, but to look below themselves is to look EVERY MAN A SPIRIT AS TO INTERIORS 299 t^hTn^strhHU \"^ 1" '^' "PP^^^^^ '^^"'^^^ ^ -hich all thing of hell look and tend (see above, n. 123, 124). me precedmg pages by spirits, where they are mentionpH and by angels, those who are in heaven. "^^^^^^"^d, EVERY MAN IS A SPIRIT AS TO HIS INTERIORS. the'bodv^o'"''.'^".'' r'f ^^'"^ '^' ^"^^*^^^' ^^y ^"ow that oul th?. K '^^"^' ^'^'"^^ '' '' "^^^^"^J' but that the soul thinks, because it is spiritual. The soul of man-upon he immortality of which many have written -is his sZt thinks in the body, for it is spiritual, and what is spiritual receives what is spiritual and lives spiritually, Jhih to think and to will. All the rational Hfe, therefo e which a P pears in the body is of the soul, and nothing o 'tie body ^ for the body, as said above, is material, ani that wh^ch is' were adjoined to the spirit, in order that the spirit of man oT^hth an t''' ^"' ^"'^^"^ ''''' •" ^^^ naturllwoTa what is spiriti'l"-! K ""^""^ '^^^ "^^ "-' b«^ -^y what IS spiritual, it may be evident that whatever lives in man is his spirit, and that the body only serves it just Is what IS instrumental serves a moving living force i said indeed of an instrument that it acts, moves or striks but to believe that this is of the instniment, and'nottf h m^ who acts, moves, or strikes by it, is a fallacy. nfe acts and feels, is solely of the spirit, and nothing of the body, It follows that the spirit is the man himself- or w^al IS the same thing, that a man viewed in himsel i's a spth and also in like form ; for whatever lives and feel In^ 300 HEAVEN AND HELL is of his spirit, and every thing in man, from the head to the sole of his foot, lives and feels. Hence it is that when the body is separated from its spirit, which 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, be- fore they are raised up, think even in their cold body, nor do they know otherwise than that they still live, but with the difference that they cannot move a particle of matter belonging to the body. 434. Man cannot think and will unless there be a sub- ject, which is substance, from which and in which he thinks and wills ; whatever is supposed to exist without a substan- tial 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 the sub- ject of his hearing ; sight and hearing without these organs are nothing, nor do they exist. So also with thought, which is inner sight, and perception, which is inner hearing ; un- less they were in and from substances that are organic forms and subjects of the faculties, they would not exist at all. From these 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 when separa- ted from the body as when it was in it, and that all of the life of the eye, and all of the life of the ear, in a word, all of the life of sense which man has, is not of his body, but of his spirit in these organs and in their minutest particu- lars. Hence it is that spirits see, hear, and feel as well as men ; not however, in the natural world, after being loosed from the body, but in the spiritual. The natural sensation which the spirit had when it was in the body, was through the material part that was added to it ; but still it then had spiritual sensation at the same time, in thinking and willing. 435. These things are said for the sake of convincing the rational man that man viewed in himself is a spirit, and that the corporeal part added to the spirit for the sake of EVERY MAN A SPIRIT AS TO INTERIORS 301 services in the natural and material world, is not the man, but only an instrument for the use of his spirit. But con- firmations from experience are better, since the deductions of reason are not comprehended by many, and with those who have confirmed themselves in the contrary, are turned mto matters of doubt by reasonings from the fallacies of the senses. Those who have confirmed themselves in the contrary of man's being a spirit, are accustomed to think that beasts live and feel like men, and thus that they also have something spiritual, like what man has, and yet it dies with the body. But the spiritual of beasts is not such as the spiritual of man is ; for man has, and beasts have not, an inmost, into which the Divine flows and elevates to Itself, and by it conjoins to Itself. Hence man and not beasts can think about God and about the Divine things of heaven and the church, and love God from them and in them, and thus be conjoined to Him ; and whatever can be conjoined to the Divine cannot be dissipated ; but what- ' ever cannot be conjoined to the Divine, is dissipated. The mmost, which man has above beasts, was treated of above (n. 39), and what was then said will here be repeated, be- cause it is of importance to dissipate the fallacies conce'ived from this error by many who, from want of knowledge and trained intellect, cannot form rational conclusions on the subject. The words are these : '' In conclusion may be stated a hidden fact about the angels of the three heavens, which has not hitherto come mto any one's mind, for want of understanding of degrees, namely, that with every angel, and also with every man' there is an inmost or highest degree, or an inmost and highest something, into which the Lord's Divine first or proximately flows, and from which it disposes the other interiors that follow in him according to the degrees of order. This inmost or highest degree may be called the Lord's entrance to the angel and to the man, and His veriest dwelling-place with them. By means of this inmost 302 HEAVEN AND HELL or highest degree man is man, and is distinguished from brute animals, which have it not. Hence it is that man, otherwise than animals, can be elevated as to all his inte- riors, which are of his mind and disposition, by the Lord to Himself; can believe in Him, be affected with love to Him, and thus behold Him ; and can receive intelligence and wisdom, and speak from reason. It is from this cause that he lives to eternity. But what is disposed and pro- vided by the Lord in this inmost degree, does not flow manifestly into the perception of any angel, since it is above his thought and transcends 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 were. My interi- ors so appeared before them, since when I spoke as a spirit my material body was not seen. 437. That man as to his interiors is a spirit, may be evident from this, that after the body is separated, which takes place when he dies, still man lives afterward as before. That I might be confirmed in this, it has been given me to speak with almost all whom I had ever known in their life in the body ; with some for hours, with some for weeks and months, and with some for years, and this principally in order that I might be confirmed, and that I might testify. 438. To the above may be added that every man, even while he lives in the body, is as to his spirit in society with spirits, though he does not know it ; a good man through them in an angelic society, and an evil man in an infernal society ; and into the same society he comes after death. This has been frequently said and shown to those who after death have come among spirits. A man is not indeed seen in that society as a spirit when he lives in the world, be- EVERY MAN A SPIRIT AS TO INTERIORS 303 cause he then thinks naturally; but those who think ab- stractly from the body, because then in the spirit, are some- times seen in their society ; and when seen they are easily distinguished from the spirits there, for they go about med- itating, are silent, and do not look at others, appearing not to see them ; and as soon as any spirit speaks to them, they vanish. 439. That it may be illustrated that a man as to his in- teriors 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 being withdrawn from the body, the case is this. The man is brought into a state which is midway be- tween sleep and wakefulness, and when he is in this state he cannot know any otherwise than that he is wide awake ; all the senses are as wakeful as in the highest wakefulness of the body, both sight and hearing and what is wonder- ful, the sense of touch, which is then more exquisite than it ever can be when the body is awake. In this state also spirits and angels have been seen to the very life, likewise heard and what is wonderful, touched ; and then scarce any thing of the body intervened. This is the state which is called being withdrawn from the body, and not knowing whether one is in the body or out of it. I have been let into this state only three or four times, that I might just know what it is, and at the same time that spirits and an- gels enjoy every sense, and man also as to his spirit when withdrawn from the body. 441. As to being carried away by the spirit to another place, it has been shown me by living experience what it is, and how it is done ; but this only two or three times : a single instance I will relate. Walking through the streets of a city and through fields, and being at the same time en- gaged in conversation with spirits, I knew no otherwise than that I was awake and with my usual sight, thus walking without stumbling j and all the while I was in vision, seeing 304 HEAVEN AND HELL groves, rivers, palaces, houses, men, and so forth. But af- ter walking in this way for hours, suddenly I saw with my bodily eyes and observed that I was in another place. Be- ing greatly astonished at this, I perceived that I had been in a similar state with those of whom it is said, that they were led away by the spirit into another place. For in this state the way is not attended to, though it be of many miles ; neither is time reflected on, though it be of many hours or days ; neither is any fatigue perceived ; and the man is led unerringly through ways of which he himself is ignorant, even to the appointed place. 442. But these two states of man, which are his states when he is in his interiors, or what is the same, when he is in the spirit, are extraordinary, and were shown to me only that I might know what they are, because they are known within the church. To speak with spirits, however, and to be with them as one of them, has been granted to me even in full wakefulness of the body, and this now for many years. 443. That man as to his interiors is a spirit, may be further confirmed from what was said and shown above (n. 311-317), 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 meant as to the things which are of his thought and will, since they are the interiors themselves which cause man to be man, and such a man as he is as to these interiors. man's resuscitation from the dead, and entrance into eternal life. 445. When the body is no longer able to discharge its functions in the natural world, corresponding to the thoughts and affections of its spirit which it has from the spiritual world, then man is said to die. This takes place when the RESUSCITATION FROM THE DEAD 305 breathing of the lungs and beating of the heart cease ; yet the man does not die, but is only separated from the bodiiy part which he had for use in the world, and the man him- self lives. It IS said that the man himself lives, because man ,s not man from the body, but from the spirit, since the spirit thinks m man, and thought with affection makes man. From this it is plain that man when he dies, only passes [rom one world into another. Hence it is that death, m the Word, in its internal sense signifies resurrection and continuation of Hfe.« 446. There is inmost communication of the spirit with the breathing and with the beating of the heart of its thought with the breathing, and of its affection of lo've with the heart ;^ when therefore these two motions cease in the body there is thereupon a separation. These two motions the breathing of the lungs, and the beating 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 its spirit grows cold and begins to decay. That there is inmost com- munication of the spirit of man with the respiration and with the heart, is because all the vital motions depend on these, not only in general, but also in every part.^ r..y^'uT^^ 'P'"'* ""^ '"^"' ^^^""^ ^^^ separation, remains a little while m the body, but not longer than till the total W.^vF'^'lu'' '^" ^^^"'"^ '^^"^^'^ resurrection, since when man dies his hfe ,s still continued, n. 3498, 3505, 4618, 4621. 6036, 6221. ^ The heart corresponds to the will, thus likewise to the affection which IS of love, and the respiration of the lungs corresponds to un- derstanding thus to thought, n. 3888. Heart in the Word hence sig- nifies the will and love, n. 7542. 9050, 10336; and soul signiries under- standing, faith, and truth; hence from the soul and from the heart sig- nihes from the understanding, faith, and truth, and from the will love and good n. 2930 9050. The correspondence of the heart and lung^ with the Greatest Man or heaven, n. 3883-95. ♦k' J^/ ^u^'" ""[ '^' ^'^'' ^"^ '^"^ respiration of the lungs reign in ^88938^ '''''''''' ^"^ ^"""^ ^ mutuaUy into every part, n^lsSy, '^'^°*'^''^'*'*'*'**«*^^ ilWTiWiiiMiiiiiitir'"^'''^^^ 3o6 HEAVEN AND HELL 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 mo- tion ceases, the man is raised ap;ai n ; but this is done by the Lord alone^ By being raised again is meant the draw- ing forth of man's spirit from the body, and its introduc- tion into the spiritual world, which is commonly called the resurrection. The reason why man's spirit is not separated from the body before the motion of the heart has ceased, is that the heart corresponds to the affection of love, which is the very life of man — for from love every one has vital heaf^ — and so as long as this conjunction continues, there is correspondence and thereby the life of the spirit in the body. 448. How man is raised again has not only been told me, but also shown by living experience. The actual ex- perience was given me in order that I might fully know how it is. 449. I was brought into a state of insensibiUty as to the bodily senses, thus almost into the state of the dying ; yet the interior life with thought remaining entire, so that I perceived and retained in memory the things which oc- curred, and which occur to those who are raised from the dead. I perceived that the respiration of the body was almost taken away, the interior respiration of the spirit re- maining, connected with a slight and tacit respiration of the body. Then there was first given communication as to the pulse of the heart with the celestial kingdom, since that kingdom corresponds to the heart in man.^ Angels from it were also seen, some at a distance, and two near the head, d Love is the esse of the life of man, n. 5002. Love is spiritual heat, and hence the very vital itself of man, n. 1589, 2146, 3338, 4906, 7081-86, 9954, 10740. Affection is love continuous, n. 3938. e The heart corresponds to the Lord's celestial kingdom, but the lungs to the spiritual kingdom, n. 3635, 3886, 3887. RESUSCITATION FROM THE DEAD 307 there was also perceived an aromatic odor as of an em' balmed bodv for wh^n tK^ i • , ' ^" ^"^" are kept away jrom maj^ ssnirif when he is fire ■ ' ^ ~ were silent nnlv .1 ^"S^'^ who were seated at the head .nT ' ' y '^"mmun-cating their thoughts with mine and when these are received, the angels know tha he^nfr^' ^ m such a state that it can be draw^n forth from t e C nto my tace for m this way communication of the thouehts IS made in heaven Rpnn^.. fi,„ u. , "lougnts miin^H t^ because thought and perception re- mamed to me, m order that T m-..„u» 1 , ' what took r>lJ. T \ , ^ ' ''"""' ^"-^ remember wnat took place, I perceived that the angels first wanted fn know what my thought was, whether Hke the houl of hose who d>e, which is usually about eternal life and th/t they w,shed to keep my mind in that thought It'was after ward told me that the spirit of man i^held n's L" hought when the body expires, until it returns to t thtwtr Sp::^^™ i:--- - niii„;Xtro„ t ot the mteriors of mv mind th„c ^r • • ' thereby is resurrection. '"*^' ..T^^"^^? *' """'''"' ""^^'^ ^^e -"h one who is raised again they do not leave him, because they love everv one but when his spirit is such that he can not be Zer ' company with celestial angels, he desires tn L Tl them ; and when this is the case, a Je s cle ^m T Lord's spiritual kingdom, by whom is JvL to h.mTe e' of hght ; for before he saw nothing, but only thought 308 HEAVEN AND HELL was also shown how this is done. The angels seemed as it were to roll off a coat of the left eye toward the bridge of the nose, that the eye might be opened and be enabled to see ; to the spirit it seems to be really so done, but it is an appearance. When the coat seems to have been rolled off, some light is seen, but dimly, as when a man at first waking sees light through the eye-lids. This dim light appeared to me of heavenly hue, but afterward I was told that it is seen with some variety. Then 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 should come from the person who is being raised but what savors of lov e ; and they then tell him that he is a spirjt . The spiritual angels, after the use of light has been given, perform for the new spirit all the services which he can ever desire in that state, and instruct him in regard to the things of another life, but only so far as he can comprehend. If however he is not such as to be willing to be instructed, the spirit then desires to depart from the company of the angels. The angels do not indeed leave him, but he separates himself from them ; for angels love every one, and desire nothing more than to perform kind services, to instruct, and to introduce into heaven ; in this is their highest delight. When the spirit thus separates himself, he is received by good spirits, and when he is in their company also, all kind services are per- formed for him : but if his life in the world had been such that he could not be in the company of the good, then he wishes to remove also from them ; 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 contin- MAN AFTER DEATH IN HUMAN FORM 309 ues only for a few days. How he is afterward led from one state to ..other, and at length either into heaven o^ in" m trino' told .n what follows ; this also it has been give^ me to know by much experience. decease wtn' 'P°f'^"J'* ^"""^ °" *e third day after their above (n. 449, 450) ; and with three who were known to me .n the world, to whom I mentioned that funeral arrlLl! ments were now being made for their burial. I said, thit they m.ght be buried ; on hearing which they were s rTk with astonishment, saying that they were alive, but that was te^wfrrr''' "■;"' '^' '"''" "'^"' » *^ -rid. aI terward they wondered exceedingly that when thev lived m the body they did not bdieve in such a hfe a ter d ath and especially that within the church almost all do nt' 1 hose who have not believed in the world that the soul has 7jLflT.u' °' ''^ '°'^' "■''^" ^^'- 'heir decease hoi H u Z "' ^^'''' ^'' ""'^'^ ^^hamed. But those who have confirmed themselves in that unbelief are lTolT"i:f- .*";''"=' '"'^ ''' ''P"''"^ fr°- those to sot f " ■■ ^°' '^' ""''' P^"' '^'y ^'^ -"ached > ienied t'he n "'!;• "f '""^^ ''""^ ^"^'^ '"^^^ ^ave also / chu ch. f 7 """^ ''""' ^''P'''^ "^^ '-As of the I the eter'n.TTT^-^- ^T^ on^ confirms himself against / SlS^- fl -''--'■^^^''°>^ ^°"fi™^ himself against the t hings of heaven and the church. ^^ / MAN AFTER DEATH IS IK PERFECT HUMAN FORM. orthf; J''^^"?^f°™ °f •"-"'« spirit is the human form, from wht' h^'"K " ' r" '""" "^ '° '■°™' ^^y be eviden from what has been shown in several chapters above es- I2fjf r '* "'' ''°"" '''^' ''"y ^^Sel is in per'fect human form (n. 73-77) ; that every man is a spirit as to his interiors (n. 432-444) ; and that the angels in heaven 310 HEAVEN AND HELL are from the human race (n. 311-317)- This may be seen still more clearly from the fact that man is man from his spirit, and not from his body ; and that the bodily form is added to the spirit according to the spirit's 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, even the minutest, of the body, insomuch that a part 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 all things of the body with such entire command that every thing concurs, and whatever does not concur is not a part of the body, and is also cast out as something without life. Thought and will are of man's spirit, and not of his body. That man does not see in human form a spirit that is loosed from the body, nor the spirit in another man, 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 sees only what is material, but what is spiritual sees what is spiritual. When therefore the material part of the eye is veiled and deprived of its cooperation with the spiritual, spirits are seen in their own form, which is human; and not only spirits who are in the spiritual worid, but also the spirit in another man while he is yet in his body. 454. That the form of the spirit is the human form, is be- cause man as to his spirit is created in the form 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 receiving intelligence and wisdom. Whether you say the faculty of receiving intelligence and wisdom, or a Man is the being into whom are brought together all things of Divine order, and from creation he is Divine order in form, n. 3628, 4219, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472. So far as man lives according to Divine order, so far in the other life he is seen as a man, perfect and beautiful, n. 4839, 6605, 6626. MAN AFTER DEATH IN HUMAN FORM ^rr the faculty of receiving heaven, it is the same thing, as may be evident from what has been shown about the Tight Z hea of heaven (n. ,a6-,4o) ; the form of heaven ('n. .o^ ll^lLL:f °' '"^"' ^"- ^^5-75); and in the chapter, that heaven, as to its form, in the whole and in part IS one man (n. 59-77) ; and this from the Divine fn^Ts-se! ^°"^' ^'""^ '''''''' '' ''"''" ""'^ "^ f°™ 455- What has now been said the rational man can un- derstand for he can see from the connection of causes and from truths ,n the.r order; but the man who is not rational does not understand them, and this for several reasons, of which the pnncipal one is, that he is not willing to under- stand them, because they are contrary 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 yet be opened provided the will does not resist (see above n. 424). That man can understand truths and be rational! 'L; 'Tf "^ ^^' !!'' ^"" '''°^" "^ ^y "'"'^h experi- ence. Evil spirits, who had become irrational by denying m the world the Divine and the truths of the church; an! confirming themselves against them, have frequently been turned by Divine power toward those who were in the light of truth, and then they comprehended all things as the an- gels did, and confessed that they were true, and also that they comprehended them all ; but as soon as they relapsed into themselves, and were turned to the love of their will they comprehended nothing and said the opposite. I have' also heard some infernal spirits saying, that they knew and perceived that what they did was evil, and that what they thought was false ; but that they could not resist the enjoy- ment of their love, thus their will, and that this leads their thoughts to see evil as good, and what is false as true. From this it was manifest that those who are in falsities from evil might be able to understand and to be rational, but 312 HEAVEN AND HELL that they have not been willing ; and the reason they have not been wiUing was that they have loved falsities more than ^ truths, since these agreed with the evils in which they were. To love and to will is the same thing, for what a man wills, this he loves, and what he loves, this he wills. Since the state of men is such that they can understand truths if they are only willing, it has been allowed me to confirm spiritual truths, which are of heaven and the church, also by reasons ; and this in order that the falsities which with many have closed the rational mind, may by reasonings be dispersed, and thus perhaps the eye may in some degree be opened : for to confirm spiritual truths by reasonings, is allowed to all who are in truths. Who would ever understand the Word from the sense of its letter, unless he saw the truths therein from enlightened reason? Whence, but from the want of this, are so many heresies from the same Word?* ^56. That the spirit of man after being loosed from the bo^ is a man, and in a similar form, has been proved to me b)>ajie daily experience of many years ; for I have seen and heam them a thousand times, and I have spoken with them on this very point, that men in the world do not be- lieve them to be men, and that those who do believe, are thought simple by the learned. Spirits are grieved at heart that such ignorance should still continue in the world, and above all within the Church. But this faith, they said, em- anated first from the learned, who thought about the soul f> We ought to begin with the truths of doctrine of the Church which are derived from the Word, and first acknowledge those truths, and afterward it is allowed to consult natural truths, n. 6047. Thus it is allowed those who are in the affirmative concerning the truths of faith, to confirm them rationally by natural truths, but it is not allow- able for those who are in the negative, n. 2568, 2588, 4760, 6047. It is according to Divine order from spiritual truths to enter rationally into natural truths, M'hich are truths of nature, and not from the latter into the former, because spiritual influx into natural things is given, but not natural or physical influx into spiritual things, n. 3219, 51 19, 5259, 5427, 5428, 5478, 6322, 9109, 91 10. MAN AFTER DEATH IN HUMAN FORM 313 from things of bodily sense, from which they conceived no other Idea of it than as of thought alone ; and this when without any subject in which and from which it is viewed is as something volatile, of pure ether, that cannot but be dis- .? w f ^v ' ^^^^ ^'''' ^"' ^^^^^^^ '^^ ^^^^-^^ from the Word, believes in the immortality of the soul, thev could not but ascribe to it something vital, such as is of thought and yet not any thing with sensation, such as man has, be- fore It IS again conjoined to the body. On this opinion is founded the doctrine in regard to the resurrection, and the belief that the soul and body will be joined again when the fina judgment comes. Hence it is, that when any one thinks about the soul from doctrine and at the same time trom conjecture, he does not at all comprehend that it is a spirit, and this in a human form. Further, scarcely any one at this day knows what the spiritual is, and still less that those who are spiritual, as all spirits and angels are have any human form. Consequently, almost all who come from the world wonder very much that they are alive, and that they are men equally as before, that they see, hear, and speak and that their body has the sense of touch as before and there is no difference at all (see above, n. 74). Bat when they cease to wonder at themselves, they then wonder that the Church should know nothing about such a state of men after death, nor about heaven and hell, when yet all who have ever lived in the world are in the other life and live as men. And because they also wondered why this was not made manifest to man by visions, because it is an essential of the faith of the Church, they were told from heaven that this might have been done, for nothing is easier when It IS the Lord's good pleasure ; but that still those would not believe who have confirmed themselves in falsi- ties against such things, even though they should themselves see them ; also that it would be dangerous to confirm any thing by visions with those who are in falsities, because in this way they would first believe and afterward deny and 3H HEAVEN AND HELL thus would profane the truth itself, since to profane is to believe and afterward deny ; and those who profane truths are thrust down into the lowest and most grievous of all the hells/ This danger is what is meant by the Lord's words : He hath blinded their eyes, and hardefied their hearts, lest they should see with their eyes, and understand with their heart, and be converted, and I should heal them (John xii. 40). And that those who are in falsities still would not believe, by these words : Abraham said to the rich man in hell, they have Moses and the prophets, let them hear them. But he said, Nay, father Abraham, but if one should come to them from the dead, they would be converted. But Abra- ham said to him, If they hear not Moses and the prophets, neither will they believe, though one should rise from the dead (Luke xvi. 29, 30, 31). 457. When the spirit of man first enters the world of spirits, which takes place shordy after his being raised again, as described above, he has a face and tone of voice similar to that which he had in the world ; the reason is, c Profanation is the commixing of good and evil, also of truth and falsity, with man, n. 6348. None can profane truth and good, or the holy things of the Word and the Church, but those who first acknowl- edge them — and still more if they live according to them — and after- ward recede from the faith, deny them, and live for themselves and the world, n. 593, 1008, loio, 1059, 3398, 3399, 3898, 4289, 4601, 10284, 10287. If man after repentance of heart relapses to former evils, he profanes, and then his latter state is worse than his former, n. 8394. They cannot profane holy things who have not acknowledged them, still less they who do not know them, n. 1008, lOio, 1059, 9188, 10284. The gentiles, who are out of the Church and have not the Word, can- not profane it, n. 1327, 1328, 2051, 2284. On this account interior truths were not discovered to the Jews, since, if they had been discov- ered and acknowledged, that people would have profaned them, n. 3398, 4289, 6963. The lot of profaners in the other life is the worst of all, because the good and truth which they have acknowledged, remain, and Hkewise the evil and falsity, and because they cling together, the life is rent asunder, n. 571, 582, 6348. Therefore most careful pro- vision is made by the Lord to prevent profanation, n. 2426, 10287. / / MAN AFTER DEATH IN HUMAN FORM 315 that he is then in the state of his exteriors, nor are his in- teriors as yet uncovered : this state is the first state of man after death. But afterward the face is changed and be- comes quite different ; it becomes like his affection or rul- ing love, m which the interiors of his mind had been in the world, and in which his spirit was in the body. For the face of man's spirit differs very much from the face of his body ; the face of the body is from the parents, but the face of the spint from his affection of which it is the image : into this tile spirit comes after its life in the body, when the ex- teriors are removed and the interiors are revealed • this is the second state of man. I have seen some recently from the world, and knew them from their face and speech : but when I saw them afterward, I did not know them. Those who were in good affections were seen with a beautiful face but those who were in evil affections, with an ugly face ■ for the spirit of man, viewed in itself, is nothing but his own affection, the outward form of which is the face. The rea- son also why the faces are changed, is that in the other life no one is allowed to counterfeit affections which are not properly his own, thus neither to induce on himself faces contrary to his love ; all who are there, are brought into such a state as to speak as they think, and to show by their looks and gestures what is their will. Hence now it is that the faces of all become the form and image of their affec- tions ; and hence it is that all who have known one another in the world, know one another also in the world of spirits — but not in heaven nor in hell, as was said above (n 427).'' ■ d The faceis formed to correspondence with the interiors, n. 470,- 4805, 5695. The correspondence of the face and its expressions with f,fif!fr% T^' "■ '5^^' '9*^' ^989. 363., 4796, 4797. 4«oo, oie wii ,h S.-^S. 9306 With the angels of heaven the facem'akes one w th the interiors which are of the mind, n. 479O-99, ';6q5 S2>;o On .his accoun, the face, in the Word. signiHes thfint^.ors which are of the mind, that is, which are of the affection and thought, n. 1999^ 3i6 HEAVEN AND HELL 458. The faces of hypocrites are changed later than the faces of the rest, because from custom they have contracted a habit of composing their interiors so as to imitate good affections. On this account for a long time they appear not unbeautiful. But because what is assumed with them is gradually put off, and the interiors which are of the mind are disposed to the form of their affections, they become afterward more unsightly than others. Hypocrites are those who have spoken like angels, but interiorly have acknowl- edged nature alone, and thus not the Divine, and hence have denied what is of heaven and the church. 459. It is to be known that the human form of every man after death is the more beautiful as he had more in- teriorly loved Divine truths and lived according to them ; for the interiors of every one are both opened and formed according to their love and life ; therefore the more inte- rior the affection, the more conformable to heaven and thus the more beautiful the face. Hence it is that the angels in the inmost heaven are the most beautiful, because they are forms of celestial love. But those who have loved Divine truths more exteriorly and thus have lived outwardly in accordance with them, are less beautiful ; for only outward feelings shine forth from their face, and no interior heav- enly love shines through them, consequently not the form of heaven as it is in itself. There appears something com- paratively obscure in their faces, not vivified by interior life shining through it. In a word, all perfection increases toward interiors, and decreases toward exteriors, and as perfection increases and decreases, so likewise does beauty. I have seen angelic faces of the third heaven of such radi- ance, that no painter with all his art could ever give any such light to his colors as to equal a thousandth part of 2434» 3527* 4066, 4796, 5102, 9306, 9546. In what manner the influx from the brain into the face has been changed in process of time, and with it the face itself as to correspondence with the interiors, n. 4326, 8250. SENSE, MEMORY, THOUGHT, AND AFFECTION 3 17 their light and life ; but the faces of the angels of the low- est heaven may in some measure be equalled. 460. In conclusion I would mention a certain arcanum as yet unknown, namely, that every good and truth which proceeds from the Lord and makes heaven, is in a human form ; and this not only in the whole and in what is great- est, but also in every part and in what is least ; and that this form affects every one who receives good and truth from the Lord, and causes every one in heaven to be in a human form according to reception. Hence it is that heaven is like to itself in general and in particular, and that the human form belongs to the whole, to every society, and to every angel, as was shown in the four chapters from' n. 59 to 86 ; to which it is here to be added, that it belongs to every thing of thought from heavenly love with the an- gels. This arcanum, however, falls with difficulty into the understanding of any man, but clearly into the understand- mg of angels, because they are in the light of heaven. MAN AFTER DEATH IS IN ALL SENSE, MEMORY, THOUGHT, AND AFFECTION, IN WHICH HE WAS IN THE WORLD, AND LEAVES NOTHING EXCEPT HIS EARTHLY BODY. 461. That man when he passes out of the natural world into the spiritual, as is the case when he dies, carries with him all things that are his, or which belong to him as a man, except his earthly body, has been shown me by mani- fold experience; for man when he enters the spiritual world, or the life after death, is in a body as in the world ; to appearance there is no difference, since he does not per- ceive nor see any distinction. But his body is then spirit- ual, and thus separated or purified from what is earthly, and when what is spiritual touches and sees what is spirit- 3i8 HEAVEN AND HELL ual, it is just as when what is natural touches and sees what is natural : hence a man, when he has become a spirit, does not know but that he is in his body in which he was in the world, and thus does not know that he has died. A man spirit also enjoys every sense, both outer and inner, which he enjoyed in the world ; he sees as before, he hears and speaks as before, he also smells and tastes, and when he is touched, he feels the touch as before ; he also longs, de- sires, craves, thinks, reflects, is affected, loves, wills, as be- fore ; and he who is delighted with studies, reads and writes as before. In a word, when a man passes from one life into the other, or from one world into the other, it is as if he passed from one place into another ; and he carries with him all things which he possessed in himself as a man, so that it cannot be said that the man after death, which is only the death of the earthly body, has lost anything of himself. He also carries with him the natural memory, for he retains all things that he has in the world heard, seen, read, learned, and thought, from earliest infancy even to the end of life ; the natural objects however which are in the memory, because they cannot be reproduced in the spiritual world, are quiescent, as is the case with man when he does not think from them ; but still they are reproduced when the Lord so wills. But of this memory and its state after death, more will be said in what presently follows. That such is the state of man after death the sensual man cannot at all believe, because he does not comprehend it ; for the sensual man cannot think otherwise than naturally, even about spiritual things ; those things therefore which he does not perceive with his senses, that is, see with his bodily eyes and touch with his hands, he says do not exist — as we read of Thomas (John xx. 25, 27, 29). What the sensual man is, may be seen above (n. 267 and notes). 462. But still the difference between man's Ufe in the spiritual world and his life in the natural world, is great, as well with respect to the outer senses and their affections, as SENSE, MEMORY, THOUGHT, AND AFFECTION 319 with respect to the inner senses and their affections. Those who are in heaven perceive by sense, that is they see and hear, much more exquisitely, and also think more wisely than when they were in the world ; for they see from the light of heaven, which exceeds by many degrees the light of the world (see above, n. 126) ; and they hear by means of a spiritual atmosphere, which likewise exceeds by many degrees that of the earth (n. 235). The superiority of these outer senses to those of the world is as that of sun- shme to cloud darkness in the world, and as that of noon- day light to evening shade ; for the light of heaven, be- cause It IS Divine truth, enables the sight of angels to per- ceive and distinguish things the most minute. Their outer sight also corresponds to their inner sight, or to the un- derstanding ; for with angels the one sight flows into the other, so that they act as one ; hence they have so great power of vision. In like manner also their hearing corre- sponds to their perception, which is both of the under- standing and of the will ; and thus in the sound and words of one speaking they perceive the most minute things of his affection and thought ; in the sound what is of affec- tion, and in the words what is of thought (see above, n. 234-245). But the rest of the senses with the angels are not so exquisite as the senses of seeing and of hearing since seeing and hearing serve their intelligence and wis- dom, but not the other senses, which if they were equally e xquisite would take away t he hghTl^^dJ^^-^nf^^ d^, and would bring inlhe enjoyment of pleasures of the various appetites and of the body, which obscure and wealsaJlifi. under standing s o far as they p^i^evail^^^lTTsIhe"" case with me n in thel^^^nH^'wKolire grQss _an^^ spiritual truths so far as they indulge thglS^ of tast e and yieia to the aUuremen ts of the sens e of touch. ^TtolTe mner senses ^ofthe angels of heaven, whidTare of their thought and affection, are also more exquisite and perfect than the senses they had in the world, may be manifest 320 HEAVEN AND HELL from what has been said and shown in the chapter on the wisdom of the angels of heaven (n. 265-275). But as to the state of those who are in hell as compared with the state of those in the world, the difference also is great ; for as great as is the perfection and excellence of the outer and inner senses with angels who are in heaven, so great is the imperfection with those who are in hell. But the state of these will be treated of hereafter. That man takes with him from the world all his memory, has been shown in many ways, and I have seen and heard many things in regard to it worthy to be mentioned, some of which I will relate in order. There were those who de- nied their crimes and villanies which they had perpetrated in the world ; lest therefore they should be believed inno- cent, all their deeds were disclosed and recounted from their memory in order, from their earliest to their latest years : they were chiefly adulteries and whoredoms. There were some who had deceived others by wicked arts and had stolen, and whose deceits and thefts were also enumer- ated in 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 manifest as in the light, with every thought, intention, pleasure, and fear which at the time occupied their minds. There 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 what and how much they had received, 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 num- ber of many hundreds. Sometimes, strange to say, even their memorandum-books, in which they had written such things, were opened and read before them, page by page. There were some who had enticed maidens to shame and violated chastity, called to a similar judgment ; and every fl^OMgl^ittMUiSili^^ilSttUi^^'^i SENSE, MEMORY, THOUGHT, AND AFFECTION 32 1 (►articular of their crimes was drawn forth and recited from their memory : the very faces of the maidens and women were also exhibited as if present, with the places, words, and intentions, and this as suddenly as an apparition, the exhibitions continuing sometimes for hours together. There was one who had esteemed slandering others as nothing, and I heard his slanders recounted in order and his defama- tions, with the very words, and the persons about whom and before whom they were uttered ; all which were produced and presented to the very life, though every thing had been studiously concealed by him when he lived in the world. There was a certain one who had deprived a relative of his inheritance, under a fraudulent pretext, and who was in like manner convicted and judged ; and what was wonder- ful, the letters and papers which passed between them were read in my hearing, and it was said that not a word was wanting. The same person also, shortly before his death, had secretly destroyed his neighbor by poison, which was disclosed in this manner. He appeared to dig a trench un- der his feet, from which a man came forth, as out of a sep- ulchre, and cried out to him, What hast thou done to me? Then everything was revealed, how the murderer talked with him in a friendly manner and held out the cup, also what he thought beforehand, and what afterward came to pass ; which things being disclosed, he was sentenced to hell. In a word, all their evils, villanies, robberies, artifices, and deceits 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 circum- stances are disclosed. I have learned also from a man's memory, when it was seen and inspected by angels, what his thoughts had been during a month, one day after another, and this without mistake, the thoughts being re- called just as he was in them day by day. From these ex- amples it may be evident that man carries with him all his memory, and that there is nothing so concealed in the 322 HEAVEN AND HELL world that it does not become manifest after death ; and this in the company of many, according to the Lord's words : There is nothing hidden 7vhich shall not be uncov- ered, and nothing 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 i?i the ear shall be preached on the house-tops (Luke xii. 2, 3). 463. When man's acts are disclosed to him after death, the angels to whom is given the office of searching, 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. Because I wondered as to the reason of this, it was made known to me, namely, that as all things of the thought and will are inscribed on the brain, for their beginnings are there, so also they are in- scribed on the whole body : since all the things of thought and will extend thither from their beginnings, and there terminate, as in their ultimates. Hence it is that the things which are inscribed on the memory, from the will and its thought, are not only inscribed on the brain, but also on the whole man, and there exist in order, according to the order of the parts of the body. Thus it was made plain that man in the whole is such as he is in his will and its thought, so that an evil man is his own evil, and a good man his own good.'^ From these things also it may be evi- dent what is meant by the book of man's life, spoken of in the Word, namely this, that all things, both what he has thought and what he has done, are inscribed on the whole man, and appear as if read in a book when they are called forth from the memory, and as if presented to sight when « A good man, spirit, and angel, is his own good and his own truth, that is, he is wholly such as his good and truth are, n. 10298, 10367. The reason is, that good makes the will and truth the understanding, and the will and understanding make the all of life with man, spirit, and angel, n. 3332, 3623, 6065. In like manner it may be said that every man, spirit, and angel is his own love, n. 6872, 10177, 10284. SENSE, MEMORY, THOUGHT, AND AFFECTION 323 the spirit is viewed in the light of heaven. To these things I would add something memorable in regard to the mem- ory of man remaining after death, by which I have been assured that not only general things, but also the most par- ticular, which have entered the memory, remain and are never obliterated. I have seen books with writings in them, as in the world, and I was told that 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 a man's memory may be taken the minutest particulars, even those which he himself in the world had forgotten. The reason too was discovered, namely, that man has an outer and an inner memory, an outer memory of his natural man, and an inner, of his spiritual man ; and that every thing which man has thought, willed, spoken, done, or even heard and seen, is inscribed on his inner or spiritual mem- ory ;^ and that what is there is never erased, since it is in- scribed at the same time on the spirit itself and on the members of its body, as was said above ; and thus that f' Man has two memories, an outer and an inner, or a natural and a spiritual memory, n. 2469-2494. Man does not know that he has an inner memory, n. 2470, 2471. How much the inner memory excels the outer, n. 2473. The things contained in the outer memory are in the light of the world, but the things contained in the inner are in the light of heaven, n. 5212. It is from the inner memory that man can think and speak intellectually and rationally, n. 9394. All and each of the things which man has thought, spoken, and done, and which he has seen and heard, are inscribed on the inner memory, n. 2474, 7398. That memory is the book of his life, n. 2474, 9386, 9841, 10505. In the inner memory are the truths which have been made truths of faith, and the goods which have been made goods of love, n. 5212, 8067'. Those things which have acquired habit and have been made things of the life, and are thereby obliterated in the outer memory, are in the inner memory, n. 9394, 9723, 9841. Spirits and angels speak from the inner memory, and hence they have a universal language, n. 2472, 2476, 2490, 2493. The languages in the world are of the outer mem- ory, n. 2472, 2476. 324 HEAVEN AND HELL the spirit is formed according to the thoughts and deeds of its will. I know that these things appear as paradoxes, and so are scarcely believed, but still they are true. Let not man therefore believe there is any thing which one has thought in himself and done in secret, that is concealed after death ; but let him believe that every single thing is then manifest as in clear day. 464. Although the outer or natural memory is in man after death, yet the merely natural things in it are not re- produced in the other life, but the spiritual things adjoined to the natural by correspondences ; which still when pre- sented to the sight, appear in a form altogether like that in the natural world; for all things seen in the heavens look the same as in the world, though in their essence they are not natural but spiritual — as may be seen shown in the chapter on representatives and appearances in heaven (n. 1 70-1 76). But the outer or natural memory, as to those things in it that are derived from what is material, and from time and space, and from what else belongs to nature, does not serve the spirit for that use in which it had served it in the world ; for man in the world, when he thought from outer sense, and not at the same time from the inner or intellectual sense, thought naturally and not spiritually. Yet in the other Hfe, when the spirit is in the spiritual world, he does not think naturally, but spiritually, and to think spirit- ually is to think intellectually or rationally. Hence it is that the outer or natural memory, as to those things which are material, is then quiescent, and those things only come into use which man has imbibed in the world by means of material things, and has made rational. The reason why the outer memory is quiescent as to those things which are material, is because they cannot be reproduced ; for spirits and angels speak from affections and thoughts therefrom, which are of their mind. On this account things which do not square with them, they cannot utter, as may be evident from what was said of the speech of angels in heaven, and SENSE, MEMORY, THOUGHT, AND AFFECTION 325 of their speech with man (n. 234-257). In consequence, man is rational after death in the degree, not in which he was skilled in the world in language and science, but in which he had become rational by means of them. I have spoken with many who were believed in the world to be learned because they were acquainted with ancient lan- guages, as Hebrew, Greek, and Latin, and who had not cultivated their rational faculty by what is written in them. Some of them seemed as simple as those who knew nothing of those languages, and some even stupid, but still there remained with them a pride as if they were wiser. than others. I have spoken with some who believed in the world that man is wise according to the extent of his mem- ory, and who had enriched the memory with many things and spoke almost from it alone, thus not from themselves but from others, and had gained no rationality by means of the things of their memory. Some of them were stupid, some sottish, not at all comprehending any truth, whether it be true or not, and seizing upon all falsities which are passed off for truths by those who call themselves learned ; for from themselves they can see nothing, whether it be so or be not so, and consequently can see nothing rationally when listening to others. I have also spoken with- some who had written much in the world, and indeed on scien- tific subjects of every kind, and who had thereby acquired a wide reputation for learning. Some of them, indeed, could reason about truths whether they were true or not; some when turned to those who were in the light of truth, understood that they were true, but still had no wish to understand them, and so denied them when they were in their own falsities and thus in themselves. Some had no more wisdom than those without education. Thus each was affected differently, as he had cultivated his rational faculty by the matters of science which he had written and copied. But those who were opposed to the truths of the church and thought from science, and confirmed themselves 326 HEAVEN AND HELL by it in falsities, did not cultivate their rational faculty, but only that of reasoning, which in the world is believed to be rationality. It is however a faculty separate from rational- ity ; 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 brought to acknowledge truths, since truths cannot be seen from falsities, but falsities may be seen from truths. The rational faculty of man is like a garden and a shrub- bery, and also fresh ground ; the memory is the soil, scien- tific truths and knowledges are the seeds, the light and heat of heaven cause them to grow, and without light and heat there is no germination. So also it is with the mind, un- less 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 faculty. Angels are exceedingly grieved that learned men for the most part ascribe all things to na- ture, 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 faculty of reasoning, lest by reasonings they should dis- seminate falsities among the simple good and seduce them, and they are sent into desert places. 465. A certain spirit was indignant because he had lost the memory of many things which he knew in the life of the body, grieving at the loss of a pleasure which he had so greatly enjoyed ; but he was told that he had lost nothing at all, and that he knew all and every thing, though in the world where he now was it was not allowed to bring forth such things; and that it was enough that he could now think and speak much better and more perfectly, and not immerse his rational as before in 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 SENSE, MEMORY, THOUGHT, AND AFFECTION 32/ life, and that only in this way could he become blessed and happy ; thus that it is the part of ignorance to believe that 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 withdrawn from the things of sense of the outer man, or of the body, so far it is elevated to spiritual and heavenly things. 466. The quality of the memory is sometimes presented to view in the other hfe, in forms not elsewhere seen ; for many things are there presented to view which with men only fall into ideas. The outer memory is there exhibited to appearance like a callus, the inner like a medullary sub- stance, such as that in the human brain ; and from this it is given to know their quality. With those who in the life of the body have developed only the memory, and thus have not cultivated their rational faculty, the callosity ap- 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 unarranged mass of things. With those who have developed the memory for the sake of self-love and the love of the world, it appears conglutinated and ossified. With those who have wished to penetrate into Divine arcana by means of sciences and especially philosophy, nor would believe until they were persuaded by such means, the memory appears dark, and of such a nature as to absorb the rays of light and turn them into darkness. With those who have been deceitful and hypocrites, it appears hard and bony like ebony,* which reflects the rays of light. But with those who have been in the good of love and the truths of faith, no such callus appears, because their inner memory transmits the rays of light into the outer ; in the objects or ideas of which, as in their basis, or as in their ground, the rays terminate, and there find delightful receptacles ; for the outer memory is the ultimate of order, in which spiritual and heavenly things • E6ena, perhaps for edurnea, ivory. 32S HEAVEN AND HELL softly terminate and reside, when goods and truths are there. 467. Men who are in love to the Lord and in charity toward the neighbor, while they live in the world, have with them and in them angelic intelligence and wisdom, but stored up in the inmosts of their inner memory. This intelligence and wisdom cannot be seen by them at all un- til they put off what is of the body, when the natural mem- ory is laid asleep and they awake into the inner memory, and afterward successively into angelic memory itself. 468. How the rational faculty may be cultivated, shall also be told in few words. The genuine rational faculty consists of truths, and not of falsities ; what is of falsities is not rational. Truths are of threefold order, civil, moral, and spiritual. Civil truths relate to the things of judgment and government in kingdoms, in general to what is just and equitable in them. Moral truths relate to the things of every man's life in regard to companionships and social re- lations, in general to what is sincere and right, and in par- ticular to virtues of every kind. But spiritual truths relate to the things of heaven and of the church, in general to the good of love and the truth of faith. There are three degrees of Hfe with every man (see above, n. 267). The rational faculty is opened to the first degree by civil truths, to the second degree by moral truths, and to the third de- gree by spiritual truths. But it is to be known that the rational faculty from these truths is not formed and opened by man's knowing them, but by his living according to them ; and by living according to them is meant loving them from spiritual affection. To love truths from spiritual affection is to love what is just and equitable, because it is just and equitable, what is sincere and right, because it is sincere and right, and what is good and true, because it is good and true ; but to live according to them and to love them from corporeal affection, is to love them for the sake of self, its reputation, honor, or gain. As far therefore as A ^\ SENSE, MEMORY, THOUGHT, AND AFFECTION 329 man loves those truths from corporeal affection, so far he does not become rational, for he loves not them, but him- self, whom the truths serve as servants their lord ; and when truths become servants, they do not enter the man and open any degree of his life, not even the first, but only re- side in the memory, as knowledge under a material form, and there conjoin themselves with the love of self, which is corporeal love. From these things it may be evident how man becomes rational, namely, that he becomes rational to the third degree by the spiritual love of good and truth, belonging to heaven and the church ; to the second degree by the love of what 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 sem- blance. 469. Spirits and angels have memory equally as men ; for whatever they hear, see, think, will, and do, remains with them, and also by this means their rational faculty is continually cultivated, and this to eternity. Thus spirits and angels are perfected in intelligence and wisdom by means of 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 I have seen that when they were with other spirits all things were called forth from their memory which they had thought and done, both in public and in private ; and also that those who were in any truth from simple good, were imbued with knowledges, and by these with intelligence, and were afterward 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 affection for good and for truth in which they were in the world ; for with every spirit and angel his affection remains, such in every respect as it had been in the world, and this is afterward perfected by being 330 HEAVEN AND HELL made more full, which also is done to eternity. For there IS nothing but what is capable of being made more and more full to eternity, since every thing may be infinitely varied, thus by various things be enriched and so be multi- plied and fructified ; there is no end to any good thing because it is from the Infinite. That spirits and angels are continually being perfected in intelligence and wisdom by means of knowledges of truth and good, may be seen above m the chapters on the wisdom of the angels of heaven (n. 265-275) ; on the nations and people out of the church in heaven (n. 318-328) ; and on little children m heaven (n. 329-345) ; and that this extends to the degree of the af- fection for good and for 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 LIFE HAS BEEN IN THE WORLD. 470. That every one's life remains with him after death is known to every Christian from the Word, for it is there said in many places that man will be judged according to his deeds and works, and will be recompensed. Every one also who thinks from good and from very truth, sees no otherwise than that he who lives well comes into heaven and that he who lives ill comes into hell. And yet he who IS in evil is not willing to believe that his state after death IS according to his life in the world ; but he thinks, espe- cially in sickness, that heaven is for every one from pure mercy, whatever his life had been, and this according to his faith, which he separates from life. 471- That man will be judged and recompensed accord- mg to his deeds and works, is said in many passages in the Word, some of which I will here adduce : The Son of Man shall come in the glory of His Father, with His angels, and MAN AFTER DEATH AS HIS LIFE HAS BEEN 331 then He will render to every one according to his works ( Matt. xvi. 27). Blessed are the dead who die in the Lord from henceforth ; yea, saith the Spirit, that they may rest from their labors, for their works follow them (Apoc. xiv. 13 ) . / will give to every one according to his works ( Apoc] n. 23). 1 saw the dead, small and great, standing before God, and the books were opened, and the dead were judged out of the things which were written in the books, accordino to their works. The sea gave up the dead who were in tt, and death and hell gave up those who were in them, and they were fudged, every one according to his works (Apoc. XX. 13, 15). Behold 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 heareth My words and doeth them, I will liken to a prudent man ; but every one that heareth My words and doeth them not, is likened to a foolish man (Matt. vii. 24, 26). Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens ; but he that doeth the will of My Father Who is in the heavens. Many will say unto Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many _good works ? But then will I confess to them, I know you not depart from Me, ye workers of iniquity (Matt. vii. 22, 23).' Then will ye begin to say, we have eaten and drunk before Thee; Thou hast taught in our streets : but He will say, / say Ufito you, I know you not, ye ivorkers of iniquity (Luke xui. 25-27). / will recompense them according to their 7oork, and according to the deed of their hands (Jer. xxv. 14)- Jehovah, whose eyes are open upon all the ways of man, to give to every one according to his ways, and accord- ing to the fruit of his works (Jer. xxxii. 19)'. / unll visit upon his ways, and recompense to him his ivorks (Hosea iv. 9 ) . Jehovah doth with us according to our ways, and ac- cording to our works (Zech. i. 6). Where the Lord fore- tells the last judgment, He recounts nothing but works 332 HEAVEN AND HELL teaching that those will enter into eternal life who have done good works, and those into damnation who have done evil works, as in Matthew (xxv. 32-46), and in many other passages where the salvation and condemnation of man are treated of. That works and deeds are the outward life of man and that by them the quality of his inward life is man- ifested, is evident. 472. By deeds and works, however, are not meant deeds and works of such quality only as they appear outwardly, but also of such as they are inwardly ; for every one knows that every deed and work proceeds from the will and thought of man, otherwise it would be only motion, such as is that of automata and images. A deed or work, there- fore, viewed in itself, is only an effect, which derives its soul and life from the will and thought, insomuch that it is will and thought in effect, consequently it is will and thought in outward form. Hence it follows that such as the will and thought are which produce a deed or work, such likewise is the deed and work : if the thought and will are good, then the deeds and works are good ; but if the thought and will are evil, then the deeds and works are evil, though outwardly they appear alike. A thousand men may act ahke, that is, may do similar deeds, so similar that as to outward form they can scarcely be distinguished, and yet each viewed in itself is different from the rest, because from different will. As for example, in acting sincerely and jusdy with a companion, one person may do it with the purpose that he may appear to be sincere and just, for the sake of himself and his own honor ; another for the sake of the world and gain ; a third for the sake of recompense and reward ; a fourth for the sake of friendship ; a fifth for fear of the law, and of loss of reputation and employment ; a sixth that he may draw some one to his own side, though it be bad ; a seventh that he may deceive ; and others from other motives. But the deeds of all these, though appar- ently good, since it is good to act sincerely and justly with MAN AFTER DEATFI AS HIS LIFE HAS BEEN 333 a companion, are yet evil because they are not done for the sake of what is sincere and just and for the love of it, but for the sake of self and the world that are loved ; and this selfish love, sincerity and justice serve, as servants a lord, whom the lord despises and dismisses when they do not serve him. Those also act sincerely and justly with a com- panion to like appearance in outward form, who act from the love of what is sincere and just. Some of these act from the truth of faith, or from obedience, because it is so commanded in the Word ; some from the good of faith, or from conscience, because from religious principle ; some from good of charity toward the neighbor, because his good is to be consulted ; some from the good of love to the Lord, because good is to be done for the sake of good, thus like- wise what is sincere and just for the sake of sincerity and justice, which they love because it is from the Lord, and be- cause the Divine proceeding from the Lord is in it, and hence, viewed in its very essence, it is Divine. The deeds or works of these are inwardly good, and are therefore out- wardly good also ; for, as was said above, deeds or works are just of the quality of the thought and will from which they proceed, and without this they are not deeds and works, but only inanimate motions. From these things it is evident what is meant by works and deeds in the Word. 473. Because deeds or works are of the will and thought, therefore also they are of the love and faith, consequently they are such as the love and faith are ; for whether you say man's love or his will, it is the same thing ; and whether you say his faith or his determinate thought, it is also the same ; for what a man loves, this he also wills, and what a man believes, this he also thinks. If man loves what he believes, then he also wills it and as far as possible does it. Every one may know that love and faith are within and not without the will and thought of man, because the will is what is enkindled by love and the thought is what is en- lightened in matters of faith. For this reason only those 334 HEAVEN AND HELL who can think wisely are enlightened, and according to en- lightenment they think what is true and will it, or what is the same, they beheve what is true and love it.'^ 474. But it is to be known that the will makes the man, and thought only so far as it proceeds from the will, and deeds or works proceed from both ; or what is the same, that love makes the man, and faith only so far as it pro- ceeds from love, and deeds or works proceed from both. Hence it follows that the will or love is the man himself, for the things which proceed belong to that from which they proceed. To proceed is to be produced and presented in suitable form, so as to be perceived and seen.'^ From « As all things in the universe which exist according to order, have reference to good and truth, so with man they have reference to will and understanding, n. 803, 10122. The reason is, that the will is re- cipient of good, and the understanding recipient of truth, n. 3332, 3623, 5232, 6065, 6125, 7503, 9300, 9995. It amounts to the same whether we speak of truth or of faith, because faith is of truth and truth is of faith; and it amounts to the same whether we speak of good or of love, because love is of good and good is of love, n.4353, 4997, 7178, 10122! 10367. Hence it follows that the understanding is recipient of faith] and the will of love, n. 7179, 10122, 10367. And since the understand- mg of man is capable of receiving faith in God, and the will capable of receiving love to God, man is capable of being conjoined with God in faith and love, and he who is capable of being conjoined with God in love and faith, can never die, n. 4525, 6323, 9231. b The will of man is the very esse of his life, because it is the recep- tacle of love or good, and the understanding is the existere of life thence, because it is the receptacle of faith or truth, n. 3619, 5002, 9282. Thus the life of the will is the principal life of man, and the life of the understanding proceeds thence, n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, loiio; in like manner as light from tire or flame, n. 6032, 6314. Hence it follows that man is man by virtue of will and of understanding thence derived, n. 891 1, 9069, 9071, 10076, 10109, 101 10. Every man is loved and esteemed by others according to the good of his will and of his understanding thence derived, for he is loved and esteemed who wills well and understands well, and he is re- jected and despised who understands well and does not will well, n. 89 1 1, 10076. Man after death remains also such as his will is and his MAN AFTER DEATH AS HLS LIFE HAS BEEN 335 M ; these things it may be evident what faith is separate from love, namely, that it is no faith but only knowledge, which has no spiritual life in it ; in like manner what a deed or work is without love, namely, that it is not a deed or work of life, but a deed or work of death, in which there is an appearance of life from the love of evil and from the belief of what is false. This appearance of life is what is called spiritual death. 475- It is farther to be known that in deeds or words the whole man is set forth, and that his will and thought, or his love and faith, which are his inward parts, are not complete until they are in deeds or works, which are his outward parts, these being the ultimates in which the will and thought terminate, and without which they are as things uncompleted, that do not as yet exist, thus that are not as yet in the man. To think and to will without doing, when one is able, is like a flame enclosed in a vessel, which is ex- tinguished ; also like seed cast upon sand, which does not grow up, but perishes with its power of germination. But to think and will and then to do, is like a flame which gives heat and light all around, and 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 one can, is not to will, also that to love and not to do good when one can, is not to love, but only to think that he wills and loves ; thus that it is abstract thought, which vanishes and is dissipated. Love and will is the very soul itself of a deed or work, and forms its body in the sincere and just things that man does. The spiritual body, or the body of man's spirit, is from no other source ; that is, it is formed from nothing else than what man does from his love or will (see above, n. 463). understanding thence derived, n. 9069, 9071, 9386, 10153. Conse- quently man after death remains such as his love is and his faith thence derived, and the things which are of faith and not at the same time of love, then vanish, because they are not m the man, thus not of the inan, n. 553, 2364, 10153. 336 HEAVEN AND HELL In a word, all things of man and his spirit are in his deeds or works. ^ 476. From these things it may now be evident what is meant by the life that remains with man after death, namely, that it is his love and its faith, not only in potency, but also in act ; thus that it is his deeds or works, because these contain in them all things of man's love and faith. 477. It is the ruling love that remains with man after death, nor is this ever changed to eternity. Every one has many loves, but still they all have reference to his ruling love, and make one with that, or together compose it. All things of the will which agree with the ruling love, are called loves, because they are loved. These loves are both inner and outer, some immediately connected, and some mediately, some nearer and some more remote, while some are subservient in various ways. Taken together they con- stitute as it were a kingdom, for in such order are they with man, though man knows nothing about it. Something of it, however, is made manifest to him in the other life, for according to the order of his loves he has extension of thought and affection — extension into heavenly societies if the ruling love consists of the loves of heaven, but into infernal societies if it consists of the loves of hell. That all the thought and affection of spirits and angels has ex- tension into societies, may be seen above in the chapter on the wisdom of angels of heaven, and in that on the form c Interior things successively flow into exterior, even into what is outmost or ultimate, and there exist and subsist, n. 634, 6451, 6465, 9215, 9216. They not only flow in but also form in the ultimate what is simultaneous, in what order, n. 5897, 6451, 8603, 10099. Hence all interior things are held together in connection, and subsist, n. 9828. Deeds or works are the ultimates, in which the interiors are, n. 1033 1. Wherefore to be recompensed and judged according to deeds and works, is to be recompensed and judged according to all things of the man's love and faith, or of his will and thought, because these are the interior things contained in them, n. 3147, 3934,6073,8911, 10331, 10332. MAN AFTER DEATH AS HIS LIFE HAS BEEN 337 of heaven, according to which is all consociation and com- munication. 478. What has been said thus far, affects only the thought of the rational man. That it may also be presented to the perception of the senses, I will add some experience by which the same things may be illustrated and confirmed First, that 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 ruling love. Third, that the man who has heavenly and spiritual love comes into heaven, and the man who has corporeal and worldly love, without heavenly and spiritual mto hell. Fourth, that faith does not remain with man,' if It IS not from heavenly love. Fifth, that love in act' and thus the life of man, is what remains. 479- That man after death is his own lotfe &r his own will has been attested to me by manifold experience. The whole heaven is distinguished into societies according to the differences of the good of love ; and every spirit who IS taken up into heaven and becomes an angel, is brought to the society where his love is. When he comes thither he is as if at home, and in the house where he has as it were been born ; this the angel perceives and comes into fellow- ship there with those like himself. When he goes away to another place, he feels all the time a kind of resistance and desire to return to his like, thus to his ruling love. It is in this way that fellowships in heaven are brought about and also in hell, ^here they are formed according to loves the opposite of heavenly loves. That heaven is composed of societies, and likewise hell, and that they are all distin- guished according to differences of love, may be seen above (n. 41-50, and n. 200-212). That man after death is his own love may also be manifest 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 is a good spirit, all things discordant or disagreeing are re- moved and as it were taken away, and thus he is let into 338 HEAVEN AND HELL his own love. It is the same with an evil spirit, but with this difference, that from him 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, to be described here- after. When this is done he turns his face constantly to his own love, and has it continually before his eyes in what- ever direction he turns (see above, n. 123, 124). All spir- its may be led at pleasure, provided only they be kept in their ruling love j nor can they resist, however aware they may be of what is being done and think that they will re- sist. At times the trial has been made whether they can do any thing contrary to the ruling love, but they tried in vain. Their love is as a bond, or rope, with which they are as it were tied round, by which they may be drawn, and from which they cannot loose themselves. The case is similar with men in the world, whom their own love also leads, and through their love 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 counterfeit what is not their own. That the spirit of man is his ruling love, is made manifest in all intercourse in the other life ; for so far as any one acts and speaks in agree- ment with the love of another, so far the latter is fully seen, with a full, cheerful, lively countenance ; but as far as any one acts and speaks contrary to another's love, so far the other's countenance begins to be changed, to be darkened, and not to be seen, till at length he wholly dis- appears, as if he had not been there. I have often won- dered that this should be so, because nothing of the kind can take place in the world ; but I have been told that it is the same with the spirit in man, which when it turns itself away from another is no longer in his view. That a spirit is his ruling love was also made evident by this, that every spirit seizes and appropriates to himself all things agree- able to his love, and rejects and removes from himself ail MAN AFTER DEATH AS HIS LIFE HAS BEEN 339 things that are not agreeable. Every one's love is like spongy and porous wood, which imbibes such fluids as con- duce to its vegetation and repels others ; and it is like ani- mals of every kind, which know their proper food and seek what agrees with their nature, and avoid what disagrees ; for every love wishes to be nourished by its own, evil love by falsities and good love by truths. It has sometimes been given me to see that certain simple good spirits wished to instruct the evil in truths and goods ; but that these at the instruction fled far away, and when they came to their own, seized with much pleasure the falsities which were in agreement with their love. I have also seen good spirits conversing together about truths, and this conversation the good who were present heard eagerly, but the evil who were also present attended to nothing, as if they did not hear. In the world of spirits ways are seen, some leading to heaven, some to hell, and every one to some society. Good spirits go in no other ways than those which lead to heaven, and to the society which is in the good of their own love \ ways leading elsewhere they do not see. But evil spirits %o in no other ways than those which lead to hell, and to that society there which is in the evil of their own love : the ways tending in other directions they do not see, and if they see, they will not go in them. Such ways in the spir- itual world are real appearances, which correspond to truths or falsities ; and therefore ways in the Word signify truths or falsities.*^ By this evidence from experience, what was before said from reason is confirmed, namely, that every man after death is his own love and his own will ; it is said, his own will, because one's will is his love. 480. Tha/ man after death remai?is to eternity such as d A way, path, road, street, and broad street, signify truths, which lead to good, and also falses which lead to evil, n. 627, 2333, 10422. To sweep a way denotes to prepare that truths may be received, n. 3142.' To make a way known, when concerning the Lord, denotes to instruct in truths which lead to good, n. 10565. 340 HEAVEN AND HELL he is as to his will or ruling loiie, has also been confirmed by abundant experience. It has been given me to speak with some who hved two thousand years ago, and whose lives were known to me as described in history ; they were found to be still like themselves, just as they were de- scribed, thus the same as to the love from which and ac- cording to which were their lives. There were others who lived seventeen * centuries ago also known from history, and others who lived four centuries ago, and three and so on, with whom also I was permitted to converse ; and I found that the same affection still ruled with them, with no other difference than that the enjoyments of their love were turned into corresponding spiritual enjoyments. It was said by angels that the life of the ruling love is never changed with any one to eternity, since every one is his own love. To change that love in a spirit, therefore, would be to deprive him of his life, or to annihilate him. And the reason is, they said, that man after death can no longer be reformed by instruction, as in the world, because the out- ermost plane, which consists of natural knowledges and af- fections, is then quiescent and cannot be opened, inasmuch as it is not spiritual (see above, n. 464) ; and that upon that plane the inner planes which are of the mind and heart, rest as a house on its foundation, and hence it is that man re- mains to eternity such as the life of his love had been in the world. Angels wonder exceedingly that man does not know that every one is such as his ruling love is ; that many should believe that they may be saved by immediate mercy and by faith alone, whatever they are as to life ; and that they do not know that Divine mercy is mediate, and that it is to be led by the Lord both in the world and afterward to eternity, and those are led by mercy who do not live in evil ; nor that faith is the affection for truth proceeding from heavenly love, which is from the Lord. 481. That the man who has heavenly and spiritual love * This was written in 1757-S. MAN AFTER DEATH AS HIS LIFE HAS BEEN 34I comes into heaven, and he who has corporeal and worldly love, without heavenly and spiritual, into hell, I have had reason to know from all whom I have seen taken up into heaven, and from those cast into hell. The life of those who were taken up into heaven had been from heavenly and spiritual love, but the life of those who were cast into hell had been from corporeal and worldly love. Heavenly love is to love what is good, sincere, and just, because it is good, sincere, and just, and from love to do it. Thus those who are in heavenly love have the life of what is good, sin- cere, and just, which is heavenly life. They who love what is good, sincere, and just for its own sake and do it, or live it, love also the Lord above all things, because this is from , Him ; and they also love the neighbor, because this is the neighbor who is to be loved.* But corporeal love is to love what is good, sincere, and just, not for its own sake, but foi the sake of self, because thereby are acquired reputation, honor, and gain. Such men do not regard the Lord and the neighbor in what is good, sincere, and just, but them- e The Lord in the highest sense is the neighbor, because He should be loved above all things; but to love the Lord is to love what is from Him, because He Himself is in every thing that is from Himself, thus it is to love what is good and true. n. 2425, 3419, 6706, 671J, 6819, 6823, 8123. To love what is good and true which is from Him, is to live according to it, and this is to love the Lord, n. 10143, ioi53. 10310, 10336, 10578, 10645. Every man and society, also one's country and the church, and in the universal sense the kingdom of the Lord, are the neighbor, and to do them good from the love of good, according to the quality of their state, is to love the neighbor; thus their good, which is to be consulted, is the neighbor, n. 6818-24, 8123. Moral good also, which is sincerity, and civil good, which is justice, are the neighbor; and to act sincerely and justly from the love of sincerity and justice, is to love the neighbor, n. 2915, 4730, 8120-23. Hence char- ity toward the neighbor extends itself to all things of the life of man, and to do what is good and just, and to act sincerely Irom the heart, in every function and in every work, is to love the neighbor, n. 2417, 81 21, 8124. The doctrine in the ancient church was the doctrine of charity, and hence they had wisdom, n. 2385, 2417, 3419, 3420, 4844, 6628. 342 HEAVEN AND HELL selves and the world, and find enjoyment in fraud ; and what is good, sincere, and just from fraud, is evil, insincere, and unjust, which is what they love in what is good. Be- cause the loves thus determine the life of every one, there- fore all, as soon as they come after death into the world of spirits, are explored as to their quality, and are attached to those who are in similar love ; those who are in heavenly love, to those who are in heaven, and those who are in cor- poreal love, to those who are in hell. And also, after hav- ing passed through the first 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 which are of the mind, but also as to the ex- teriors which are of the face, the body, and the speech ; for every one becomes the image of his own love, even in outward form. Those who are corporeal loves appear gross, dusky, black, and misshapen; but those who are heavenly loves, appear fresh, bright, fair, and beautiful. They are wholly unlike also as to their thoughts and feel- ings ; those who are heavenly loves are also intelligent and wise, but those who are corporeal loves are stupid and as it were sottish. When it is given to inspect the interiors and exteriors of the thought and affection of those who are in heavenly love, the interiors appear like light, in some like flaming light, and the exteriors in various beautiful colors like rainbows ; but the interiors of those who are in corpo- real love appear as something black, because they are closed, and the interiors of some as dusky fire, who are those who had been interiorly in malignant deceit : the ex- teriors also appear of a dirty color, and disagreeable to the sight. The interiors and exteriors of the mind and dispo- sition, are presented visible in the spiritual world whenever it pleases the Lord. Those who are in corporeal love see nothing 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 MAN AFTER DEATH AS HIS LIFE HAS BEEN 343 their inward sight is darkened, even till they are insane ; they therefore shun it and hide themselves in dens and caverns, deeply in proportion to their falsities from evils. But on the other hand those who are in heavenly love, the higher or more interiorly they come into the light of heaven, the more clear and beautiful do they see all things, and the more intelligently and wisely do they perceive truths. Those who are in corporeal love cannot in 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 themselves. Con- tempt of others, enmity, hatred, and revenge, are the en- joyments of that love ; and when they are in them they are in their life, not at all knowing what it is to do good to others from good itself and for the sake of good itself, but only to do good from evil and for the sake of evil. Neither can those who are in corporeal love breathe in heaven, for when any evil spirit is brought thither, he draws his breath as one who struggles in a contest ; whereas they who are in heavenly love breathe the more freely and live the more fully, the more interiorly they are in heaven. From these things it may be evident that heavenly and spiritual love is heaven with man, because on that love are inscribed all things of heaven ; and that corporeal and worldly love,with- out 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 has heavenly and spiritual love comes into heaven, and he who has corporeal and worldly love without heavenly and spiritual, into hell. 482. That faith does not remain with man if it is not from heavenly love, has been made manifest to me by so much experience that if the things which I have seen and heard on the subject should be adduced, they would fill a volume. This I can testify, that there is no faith at all, nor can there be any, with those who are in corporeal and worldly love without heavenly and spiritual, and that they 344 HEAVEN AND HELL have only knowledge, or a persuasion that a thing is true, because it serves their love. Some of those who supposed themselves to be in faith were brought to those who were in faith, and then communication being given, they per- ceived that they had no faith at all. They confessed also afterward that merely believing what is true and believ- ing the Word, is not faith, but faith is loving truth from heavenly love, and willing and doing it from interior affec- tion. It was also shown that their persuasion which they called faith, was only as the light of winter in which, because there is no heat, all things on the earth, bound up in frost, are torpid and lie under the snow. For this reason the light of persuasive faith with them, as soon as it is shone upon by the rays of the light of heaven, is not only extin- guished, but also becomes darkness in which no one sees himself; and then the interiors at the same time are so darkened that they understand nothing at all, and at length grow insane from falsities. Therefore with such all the truths are taken away which they had learned from the Word and from the doctrine of the church, and had called the truths of their faith, and in their place they are imbued with every falsity which is in agreement with the evil of their life ; for all are let into their own loves and into the falsi- ties agreeing with them, and then they hate and abhor and thus reject truths, because they are repugnant to the falsi- ties of evil in which they are. This I can testify from all my experience of the things of heaven and hell, that they who from doctrine have professed faith alone, and have been in evil as to life, are all in hell. I have seen them cast down thither to the number of many thousands, of whom an account may be seen in a small work concerning The Last Judgment and the Destruction of Babylon. 483. That love in act, and thus the life of man, is what remains, follows as a conclusion from what has now been shown from experience, and from what has been said about deeds and works , love in act is wor k and , deed. CORRESPONDING ENJOYMENTS AFTER DEATH 345 If 484. It is to be known that all works and deeds are of Qioral and civil life, and hence^ that theyl^rd what fs smcere and right, and what is just and equitable ; what is smcere and right is of moral life, and what is just and equi- table IS of civil life. ' The love from which the deeds are done IS either heavenly or infernal. , Works and deeds of moral and civil life are heavenly, if they are done from heavenly love ; for what is done from heavenly love is done from the Lord, and ^iiateverJs_dpne from the Lord is good But the deeds and works of moral and civil life ar? infernal, if they are done from infernal love ; for what is done from' this love, which is the love of self and of the world, is done from man himself, and whatever is done from man' himself is in itself evil ; for man, viewed in himself, or his proprium IS nothing but evil./ ' THE ENJOYMENTS OF THE LIFE OF EVERY ONE ARE AFTER DEATH TURNED INTO CORRESPONDING EN- JOYMENTS. 485. That the reigning affection or ruling love remains to eternity with every one, has been shown in the preced- mg chapter ; but that the enjoyments of that affection or / Man's proprium consists in loving himself more than God, and the world morethan heaven, and in making nothi;i^;?n;ighbor in comparison wimJI^self, thus it consists in the love of self and of the world n. 694, 731, 4317. It is this proprium into which man is born, and this IS dense evil, n. 210, 215. 731, 874-876, 987, 1047, 2307. 2308, 3518, 3701. 3812, 8480, 8550. 10283, 10284, 10286, ,073,. From man s proprium comes not only all that is evil, but likewise all that is false, n. 1047. 10283, 10284, 10286. The evils which are from man's proprium are contempt of others, enmity, hatred, revenge, cruelty de- ceit, n. 6667, 7370, 7373, 7374, 9348, 10038, 10742. So far as man's proprium reigns, so far the good of love and the truth of faith are either rejected, or suffocated, or perverted, n. 2041, 7491, 7492, 7643, 8487, 10455, 10742. Man's proprium is hell with him, n. 694, 8480 The good which man does from his proprium. is not good, but in itself evil, n. 8480. 346 HEAVEN AND HELL love are turned into corresponding enjoyments, is now to be shown. By being turned into corresponding enjoy- ments, is meant into spiritual enjoyments which correspond to natural. That they are turned into spiritual enjoyments may be evident from this, that man as long as he is in his earthly body is in the natural world, but when he leaves that body, he comes into the spiritual world and puts on a spiritual body. That the angels are in perfect human form, and also men after death, and 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 spiritual things with natural (n. 87-115). 486. All the enjoyments that man has are of his ruling love, for man feels nothing else enjoyable than what he loves, thus especially that which he loves above all things ; whether you say the ruling love, or that which is loved above all things, it is the same thing. Those enjoyments are various ; they are as many in general as there are ruling loves, consequently as many as there are men, spirits, and angels, for the ruling love of one is not in every respect like that of another. Hence it is that no one has a face ex- actly like that of another ; for one's face is an image of his mind, and in the spiritual world is an image of his ruling love. The enjoyments of every man in detail are also of infinite variety ; nor is any one delight altogether like to or the same with another, whether they succeed one after an- other or are together at the same time, for one is never the same with another. But still these particular enjoy- ments with every one have reference to his one love, which is the ruling love, for they compose it and thus make one with it. In like manner all enjoyments in general have ref- erence to one universally reigning love, in heaven to love to the Lord, and in hell to the love of self. 487. What the spiritual enjoyments are into which the natural enjoyments of every one are turned after death, and what is their nature, cannot be known except from the I CORRESPONDING ENJOYMENTS AFTER DEATH 347 knowledge of correspondences. This teaches in general that nothing natural exists without something spiritual cor- responding to it ; and it also teaches in particular what it is that corresponds and what is its nature. Consequently he who is in this knowledge may ascertain and know his own state after death if he only knows his own love, and of what quality that is in the universally reigning love to which all loves have reference, as was said just above. But to know their own ruling love is impossible for those who are in the love of self, because they love what is their own, and their evils they call goods, and at the same time the falsities which favor them and by which they confirm their evils, they call truths. And yet if they wish they may know it from others who are wise and who see what they them- selves do not ; but neither is this possible with those who are so filled up with the love of self that they reject all the teaching of the wise. But those who are in heavenly love receive instruction and from truths see their evils into which they were born, when they are brought into them ; for truths make evils manifest. Every one from truth which is from good, can see evil and its falsity ; but no one can from evil see what is good and true. The reason is that the falsities of evil are darkness, and likewise correspond to darkness ; and so those who are in falsities from evil are as blind persons, who do not see the things that are in light, and also shun them like birds of night.'^ But truths from good are light and also correspond to light (see above, n. 126-134). They therefore who are in truths from good are able to see and have their eyes open, and discern the « Darkness, in the Word, from correspondence signifies falsities, and thick darkness the falsities of evil, n. 1839, i860, 7688, 771 1. The light of heaven is thick darkness to the evil, n. 1861, 6832, 8197. They who are in the hells are said to be in darkness, because in the falsities of evil, concerning whom, n. 3340, 4418, 4531. The blind in the Word signify those who are in falsities and are not willing to be instructed n. 2383, 6990. 8 II 1 1 m T^MrriMimilVliiiMiliMii ttS^mAM^r"-'^-^" 348 HEAVEN AND HELL things which are of ^ght and of shade. On these subjects also I have been confirmed by experience. The angels in heaven both see and perceive the evils and falsities that sometimes arise in themselves, also the evils and falsities in which spirits are who are connected with the hells, in the world of spirits ; but the spirits themselves cannot see their own evils and falsities. They do not comprehend what the good of heavenly love is, what conscience, what sincerity and justice — unless it be done for the sake of self — nor what it is to be led by the Lord ; they say that such things do not exist, and thus are of no account. These things are said to the intent that man may explore himself and from his enjoyments learn his love, and hence as far as he makes out from a knowledge of correspondences, may know the state of his life after death. 488. How the enjoyments of every one's life after death are turned into corresponding enjoyments, may indeed be known from a knowledge of correspondences; but be- cause that knowledge is not as yet common, 1 would like to throw some light on the subject by certain examples from experience. All those who are in evil, and have confirmed themselves m falsities against the truths of the church, especially those who have rejected the Word, shun the light of heaven and rush 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 clefts of rocks,^ as well as darkness, correspond to falsi- ties, as light to truths. It is their enjoyment to dwell there, and unpleasant to them to dwell in open country. In like manner do those who have taken enjoyment in insidious and clandestine plots, and in treacherous machinations : * A hole and the cleft of a rock in the Word signifies obscurity and falsity of faith, n. 10582. Because a rock signifies faith from the Lord, n. 8581, 10580; and a stone the truth of faith, n. 114, 643, 1298, 3720, 6426, 8609, 10376. CORRESPONDING ENJOYMENTS AFTER DEATH 349 they too are in such hiding places and enter into rooms so dark that they cannot even see one another, and whisper to- gether in corners : into this is turned the enjoyment of their love. Those who have studied sciences without any other end than they might be called learned, and have not culti- vated the rational faculty by them, but have taken enjoy- ment in the things of memory from pride therein, love sandy places, which they choose in preference to fields and gardens, because sandy places correspond to such studies. Those who have been learned in the doctrines of their own and other churches, and have not applied their knowledge to life, choose for themselves rocky places and dwell among heaps of stones ; they shun places that are cultivated, be- cause 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 magic arts, which are abuses of Divine order, in which they find the chief enjoyment of life. Those who have applied Divine truths to their own loves and thus have falsified them, love urinous things because they corre- spond to the enjoyments of such love.*^ Those who have been sordidly avaricious, dwell in cells and love swinish filth and such stenches as are exhaled from undigested food in the stomach. Those who have passed their life in mere pleasures and have lived delicately and indulged their appe- tite, loving such things as the highest good of life, in the other life love excrementitious things and privies, in which they find their delight, for the reason that such pleasures are spiritual filth. They shun places that are clean and void of filth, because they find them unpleasant. Those who have found enjoyment in adulteries, pass their time in brothels where all things are vile and filthy ; these they love and shun chaste homes, into which they cannot come c The defilements of truth correspond to urine, n. 5390, 350 HEAVEN AND HELL without falling into a swoon. Nothing is more delightful to them than to break up marriages. Those who have been desirous of revenge and have thereby contracted a savage and cruel nature, love cadaverous substances, and are in hells of that nature ; and so on. 489. But the enjoyments of the life of those who have lived in heavenly love in the world, are turned into corre- sponding enjoyments, such as are in the heavens. These enjoyments have their existence from the Sun of heaven and its light, and this l i^ht p resents to view such things as have i nwardly concealed what is Divine . The things seen S 6y means of this light affect angels inwardly in their mmds, / and at the same time outwardly in their bodies ; and ^- ' cause Div ine light, which is Divine truth proceedmg from the Lord, flows into their minds opened by_heavenlv love, it presents outwardly such things as correspond to the en- joyments of their love. That the things which appear to the sight in heaven correspond to the interiors of angels, or to the things which are of faith and love and thence of their intelligence and wisdom, was shown in the chapter on representatives and appearances in heaven (n. 170-176), and in the chapter on the wisdom of the angels of heaven (265-275). Since we have begun to confirm this matter by examples from experience, in order to illustrate what has already been said from the causes of things, 1 will add some particulars in regard to the heavenly enjoyments into which natural enjoyments are turned with those who live in heavenly love in the world. Those who have loved Divine truths and the Word from interior affection, or from affection for truth itself, in the other life dwell in light, in elevated places, appearing as mountains, where they are continually in the light of heaven. They do not know what darkness is, such as that of night in the world, and they also live in a vernal temperature ; there are presented to their view as it were fields and standing corn, and also vine- yards ; in their houses every thing is full of light as if of 4 CORRESPONDING ENJOYMENTS AFTER DEATH 35 1 precious stones ; when they look through the windows, it is as through pure crystals. These are the enjoyments of their sight, but the same things are interiorly delightful from correspondence with Divine heavenly things ; for the truths from the Word which they have loved, correspond to standing corn, vineyards, precious stones, windows, and crystals.*^ Those who have appHed the teachings 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 thing s D i^ j |^e ; the ob- j ects indeed thev see, but the corresponding,^ Divine things flow in immediately into their minds and fill them with blessedness affecting all their sensations ; and hence all thinp to their eves as it were laugh , play, and live, as may be seen abov e (n. 270). Those who have loved the sci- ences, and by means of them have cultivated their rational faculty and acquired intelligence, and at the same time have acknowledged the Divine, have their pleasure in the sciences and their rational enjoyment turned in the other life into spiritual enjoyment, which is that of knowing good and truth. They dwell in gardens, in which are seen flower- beds and grass-plots beautifully arranged, and rows of trees round about, with arbors and walks, the trees and flowers changing from day to day. The whole view fills their mmds with enjoyment in a general way, and the variations m de- tail continually renew the enjoyment; and because every thing there corresponds to something Divine, and they are in the knowledge of correspondences, they are always filled with new knowledges and thereby their spiritual rational d A crop of corn in the Word signifies a state of reception and of increase of truth from good, n. 9294. Standing corn signifies truth in conception, n. 9146. Vineyards signify the spiritual church and the truths of that church, n. 1069, 9139. Precious stones signify the truths of heaven and the church transparent from good, n. 114, 9863, 9865, 9868, 9873, 9905. A window signifies the intellectual faculty which is of the internal sight, n. 655, 658, 3391. 352 HEAVEN AND HELL faculty is perfected. These are their enjoyments, because gardens, flower-beds, grass-plots, and trees, correspond to sciences, knowledges, and intelligence therefrom.^ Those who have ascribed all things to the Divine, regarding nature as dead in comparison, but subservient to things spiritual, and have confirmed themselves in this view, are in heavenly light, with which all things before their eyes are penetrated and exhibit innumerable variegations of light, which their internal sight as it were immediately embraces ; and hence they perceive interior delights. The things seen within their houses are as of diamond, with similar variegations of light. The walls of their houses, as already said, are like crystal, thus also transparent, and in them appear as it were flow- ing forms representative of heavenly things, 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, of 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 those who are there — have heard what ear has never heard. Those who have not acted clandestinely, but have been desirous that all things which they thought should be exposed to view so far as civil li fe^rmitted — because they have thought nothing but what was sincere and just from the Divine — in heaven have faces full of light, and in the face from that light each of their affections and thoughts is seen as in form, and their speech and actions are as the images of their afi'ections ; hen^ce they 9i plunge into evils without restraint, and then at the same time reject Divine things from the heart. 534. There was once represented to me the way which leads to heaven, and that which leads to hell. There was a broad way extending to the left, or the north, and many spirits appeared going in it ; but at a distance was seen a large stone, where the broad way came to an end. From that stone went afterward two ways, one to the left, and one in the opposite direction, to the right. The way that ex- tended to the left was narrow, or strait, leading through the west to the south, and thus into the light of heaven ; the way that extended to the right was broad and spacious, leading obliquely downward toward hell. All at first seemed to go the same way, until they came to the large stone at the head of the two ways ; but when they came to that point they were divided. The good turned to the left, and entered the strait way that led to heaven ; but the evil did not see the stone, and fell upon it and were hurt ; and when they rose up they ran on in the broad way to the right, which extended to hell. It was afterward explained to me what all those things signified. By the first way, that was broad, in which many both good and evil went together and conversed with one another as friends, because no difference between them was apparent to the sight, were represented those who in externals Hve alike sincerely and justly, and who are not distinguished to the sight. By the stone at the head of the two ways, or at the corner, upon which the evil fell, and from which they then ran into the way leading to hell, was represented Divine truth, which is denied by those who look toward hell ; and in the supreme sense by the same stone was signified the Divine Human of the Lord. But they who acknowledged Divine truth and at the same time the Divine of the Lord, were led on by the way that led to heaven. From these things it was again made plain that in externals the wicked lead the same kind of life as the good, or go the same way, thus one as easily as the 392 HEAVEN AND HELL Other, and yet that they who acknowledge the Divine from the heart, especially they within the church who acknowl- edge the Divine of the Lord, are led to heaven, and they who do not acknowledge are brought to hell. The thoughts of man, which proceed from intention or will, are repre- sented in the other life by ways. Ways also are there pre- sented to appearance just according to the thoughts of in- tention, and every one likewise walks according to his thoughts that proceed from intention. Hence it is that the quality of spirits and of their thoughts, is known from their ways. From these things it was likewise evident what is meant by the Lord's words, Enter ye in through the strait gate ; for wide is the gate and broad is the may that leadeth to destruction, and many there are who go in thereat; nar- row is the way and strait the gate which leadeth to life, and few there are who find it (Matt. vii. 13, 14). That the way is narrow which leads to life, is not because it is diffi- cult, but because there are it^N who find it, as is here said. From the stone seen at the corner where the broad and common way terminated, and from which two ways were seen to lead in opposite directions, it was made evident what is signified by these words of the Lord : Have ye not read what is written, The stone which the builders rejected is become the head of the corner ? Whosoever shall fall upon that stone shall be broken (Luke xx. 17, 18). Stone signi- fies Divine truth, and the stone of Israel the Lord as' to the Divine Human ; the builders are they who are of the church ; the head of the corner is where the two ways are • to fall and to be broken is to deny and perish.^ 535. It has been granted me to speak with some in the other life who had removed themselves from worldly affairs, that they might live piously and holily, and likewise with « Stone signifies truth, n. 114, 643, 1298, 3720, 6426, 8609. 10376. Therefore the law was inscribed on tables of stone, n. 10376. The stone of Israel is the Lord as to Divine truth and as to the Divine Hu- man, n. 6426. THE LIFE THAT LEADS TO HEAVEN 393 some who had afflicted themselves by various methods, be- cause they believed that this was to renounce the world and to subdue the lusts of the flesh. But most of these, inas- much as they had thus contracted a sorrowful life, and had removed themselves from the life of charity, which life can only be led in the midst of the world, cannot be consoci- ated with angels, because the life of angels is a life of glad- ness from bliss, and consists in performing good deeds, which are works of charity. Moreover, they who have led a life abstracted from worldly employments, are excited with the idea of their own merits, and are continually desiring heaven on this account, and thinking of heavenly joy as a reward, not knowing at all what heavenly joy is ; and when they are introduced among angels and into their joy, which IS without merit and consists in active labors and practical services, and in blessedness from the good which they thereby perform, they are surprised like persons who dis- cover something quite foreign to their belief; and since they are not receptive of that joy, they depart and ally themselves with spirits of their own kind, who have lived a similar life in the worid. But they who have lived an out- wardly holy life, being continually in temples and engaged in prayers, and who have afflicted their souls and at the same time have thought continually of themselves that they would for this be esteemed and honored before others, and in the end after death be accounted saints, in the other life are not in heaven, because they have done such things for the sake of themselves. And since they have defiled Di- vine truths by the self-love in which they have immersed them, some of them are so insane as to think themselves gods ; on which account they are in hell among those like themselves. Some are cunning and deceitful, and are in the hells of the deceitful ; these are they who have made such pretences in outward conduct by cunning arts and craftiness, and by this means have induced the common people to believe that a Divine sanctity was in them. Of 394 HEAVEN AND HELL this character are many of the Roman CathoHc saints, with some of whom also it has been granted me to speak, and then their Hfe was plainly portrayed, as it had been in the world and as it was afterward. These things are stated in order that it may be known that the life which leads to heaven is not a life abstracted from the world, but a life in the world ; and that a life of piety without a life of charity, which is possible only in the world, does not lead to heaven' but a life of charity, which consists in acting sincerely and justly in every function, in every business, and in every work, from an interior, thus from a heavenly motive ; and this motive is in that life when man acts sincerely and justly because it is according to the Divine laws. Such a life IS not difficult ; but a life of piety abstracted from a life of charity is difficult, and yet it leads away from heaven, as much as it is believed to lead toward heaven.* * A life of piety without a life of charity is of no avail, but together with charity it is of all service, n. 8252, 8253. Charity to the neighbor consists m doing what is goo<;l, just, and right in every work and in every function, n. 8120-22. Charity to the neighbor extends itself to all and each of the things which a man thinks, wills, and acts, n. 8124, A life of charity is a life according to the Lord's precepts, n. 3249. To live according to the Lord's precepts is to love the Lord, n. 10 143, 10153. 10310, 10578, 10645. tlenume charity is not meritorious, be- cause it is from interior affection and its enjoyment, n. 2371, 2380, 2400, 3816, 3887, 6388-93. Man after death remains such as was his life of charity in the world, n. 8256. Heavenly blessedness flows in from the Lord into the life of charity, n. 2363. No one is admitted into heaven by thinking only, but by willing and doing good at the same time, n. 2401, 3459. Unless doing good is conjoined with willing good and thinking good, there is no salvation, nor any conjunction of the internal man with the external, n. 3987. •lA X-< 1.^ Ls m THE LORD RULES THE HELLS. 536. In treating of heaven it has been every where shown — particularly in numbers 2 to 6 — that the Lord is the God of heaven, thus that all the government of the heav- ens is in the hands of the Lord ; and since the relation of heaven to hell, and of hell to heaven, is as that between two opposites, which act contrary to each other, from whose action and reaction results an equilibrium in which all things abide, therefore in order that things one and all may be kept in equilibrium, it is necessary that He who rules the one should also rule the other; for unless the same Lord restrained the uprisings from the hells and checked the insanities there, the equilibrium would perish and with the equilibrium the whole. 537. But here something must first be said in regard to equilibrium. It is known that when two things act against each other, and when one reacts and resists as much as the other acts and impels, neither of them has any force, be- cause on both sides there is like power, and in such case both may be acted upon at pleasure by a third ; for when two thinsjs from equal opposition have no force, the force of a third does all and acts as easily as if there were no opposition. Such an equilibrium there is between heaven and hell. Yet it is not an equilibrium as between two who contend with physical force, the strength of one of whom is equivalent to the strength of the other ; but it is a spir- 395 396 HEAVEN AND HELL itual equilibrium, namely, of falsity against truth, and of evil against good. From hell is continually breathed forth what is false from evil, and from heaven continually what is true from good. This spiritual equilibrium is what keeps man in freedom of thinking and willing ; for whatever a man thinks and wills has reference either to evil and its falsity, or to good and its truth. Consequently, when he is in that equilibrium he is in freedom either to admit and receive evil and its falsity from hell, or to admit and receive good and its truth from heaven. In this equilibrium every man is held by the Lord, because the Lord rules both heaven and hell. But why man is held by equilibrium in this freedom, and why evil and falsity are not removed from him and good and truth implanted by Divine power, will be told in the following pages in its own chapter. 538. It has occasionally been given me to perceive the sphere of falsity from evil exhaling out of hell ; it was as a perpetual effort to destroy all that is good and true, con- joined with anger and as it were fury at not being able to do so ; and especially an effort to annihilate and destroy the Divine of the Lord, and this because all good and truth are from Him. But from heaven was perceived a sphere of truth from good, by which the fury of the effort ascend- ing from hell was restrained ; from which comes equilib- rmm. This sphere from heaven was perceived to come from the Lord alone, though it appeared to come from angels m heaven. That it was from the Lord alone and not from the angels, was because every angel in heaven acknowledges that nothing of good and of truth is from himself, but all from the Lord. 539- All power in the spiritual world belongs to truth from good, and none at all to falsity from evil. That all power belongs to truth from good, is because the Divine Itself m heaven is Divine good and Divine truth, and the Divine has all power. That falsity from evil has no power at all, is because all power belongs to truth from good, and THE LORD RULES THE HELLS 397 in falsity from evil there is nothing of truth from good. Hence it is that there is all power in heaven, and none in hell ; for every one in heaven is in truths from good, and every one in hell is in falsities from evil. For no one is admitted into heaven until he is in truths from good, neither is any one cast down into hell until he is in falsities from evil. That this is the case may be seen in the chapters treating of the first, second, and third states of man after death (n. 491-520). That all power belongs to truth from good, may be seen in the chapter on the power of angels in heaven (n. 228-233). 540. This now is the equilibrium between heaven and hell. They who are in the world of spirits are in that equi- librium, for the world of spirits is midway between heaven and hell ; and thereby also all men in the world are kept in like equilibrium, for men in the world are ruled by the Lord through spirits who are in the world of spirits, as will be shown hereafter in its own chapter. Such an equilib- rium would not be possible, did not the Lord rule both heaven and hell, and moderate on both sides ; for then falsities from evils would superabound, and would affect the simple good who are in the lowest parts of heaven and who may be more easily perverted than angels themselves ; and thus equilibrium would perish, and with equilibrium the freedom of men. 541. Hell is divided into societies in like manner as heaven, and also into as many societies as heaven, for every society in heaven has a society opposite to it in hell, and this for the sake of equilibrium. But the societies in hell are distinct according to evils and their falsities, because the societies in heaven are distinct according to goods and their truths. That to every good there is an opposite evil, and to every truth an opposite falsity, may be known from this, that there is not anything that has not reference to its opposite, and that its quality is known from its opposite, and its degree ; and that from this opposition comes all 398 HEAVEN AND HELL perception and sensation. On this account the Lord con- tinually provides that every society of heaven has its oppo- site in a society of hell, and that there is equilibrium be- tween them. 542. Inasmuch as hell is divided into as many societies as heaven, therefore also there are as many hells as there are societies of heaven ; for every society of heaven is heaven in less form (see above, n. 51-58) ; and thus every society of hell is hell in less form. Since there are in all three heavens, therefore also there are in all three hells ; the lowest, which is opposed to the inmost or third heaven' the middle, which is opposed to the middle or second heaven, and the higher, which is opposed to the lowest or first heaven. 543- But in what manner the hells are ruled by the Lord IS also to be briefly told. The hells all together are ruled by the common flow of Divine good and Divine truth from the heavens, whereby the common eff"ort issuing forth from the hells is checked and restrained ; and likewise by a special flow from each heaven, and from each society of heaven. The hells are ruled in particular through angels to whom It IS given to look into them, and to restrain their insanities and disturbances; occasionally also angels are sent to them, and moderate the disturbances by their pres- ence. But in general all who are in the hells are ruled by fears, and some by those implanted in the world and still clinging to them ; but as these fears are not sufficient and by degrees subside, they are ruled by fears of punishments by which principally they are deterred from doing evils' Punishments in hell are manifold, more mild and more severe according to evils. For the most part the more crafty, who excel in cunning and in artifice and are able to keep the rest in compliance and servitude by punish- ments and thence terror, are set over them ; but these gov- ernors dare not pass beyond the limits prescribed to them. It IS to be noted that the only means of restraining the THE LORD CASTS NONE INTO HELL 399 violence and fury of those who are in the hells is the fear of punishment ; there is no other. 544. Hitherto it has been believed in the world that there is one devil who presides over the hells ; and that he was created an angel of light, but after he became rebel- lious, was cast down with his crew into hell. That this be- lief has prevailed, is because in the Word mention is made of the devil and Satan, and also of Lucifer, and the Word in those passages has been understood according to the sense of the letter ; when yet by the devil and Satan in them is meant hell — by the devil that hell which is behind and where the worst dwell, who are called evil genii, and by Satan that hell which is in front, the inhabitants of which are not so malignant and are called evil spirits ; by Lucifer are meant those who are of Babel or Babylon, being those who extend their dominions even into heaven. That there is not any one devil to whom the hells are subject, is plain ^Iso from this, that all who are in the hells, like all who are in the heavens, are from the human race (see n. 31 1-3 17), and that those who are there amount in number, from the beginning of creation to this time, to myriads of myriads, and that every one of them is a devil according as in the world he had been opposed to the Divine (see above on this subject, n. 311, 312). THE LORD CASTS NO ONE DOWN INTO HELL, BUT THE SPIRIT CASTS HIMSELF DOWN. 545. An opinion has prevailed with some that God turns away His face from man, rejects him from Himself and casts him into hell, and that He is angry with him on ac- count of evil ; and with some, further, that God punishes man and does evil to him. In this opinion they confirm themselves from the literal sense of the Word, where such 400 HEAVEN AND HELL things are said, not being aware that the spiritual sense of the Word, which explains the sense of the letter, is alto- gether different ; and that hence the genuine doctrine of the church, which is from the spiritual sense of the Word, teaches otherwise, namely, that God never turns away His face from man and rejects him from Himself, that He does not cast any one into hell, and that He is not angry with any one « Every one also whose mind is in a state of en- lightenment when he reads the Word, perceives this to be the case, from the mere fact that God is good itself, love itself, and mercy itself; and that good itself cannot do evil to any one, also that love itself and mercy itself cannot re- ject man from itself, because this is contrary to the very essence of mercy and love, thus contrary to the Divine Itself And so they who think from an enlightened mind, when they read the Word, clearly perceive that God never turns Himself away from man; and that since He never turns Himself away from him. He deals with him from good, love, and mercy ; that is, that He wills good to him, loves him, and is merciful to him. Hence also they see that the literal sense of the Word, in which such things are said, conceals in itself a spiritual sense, according to which those expressions are to be explained that in the sense of the letter are spoken in accommodation to the apprehension of man, and according to his first and common ideas. 546. They who are in a state of enlightenment see further that good and evil are two opposites, and that they are opposed in the same way as heaven and hell are, and that all good is from heaven and all evil from hell ; and be- « Anger and wrath in the Word are attributed to the Lord, but be- long to man, and it is so expressed because it so appears to man when he is punished and damned, n. 5798, 6997, 8284, 8483, 8875, 9306, 1043 1. Evil also is attributed to the Lord, when yet from the Lord is nothing but good, n. 2447, 6071, 6991, 6997, 7533, 7632, 7679, 7926, 8227, 8228, 8632, 9306. Why it is so expressed in the Word, n. 6071, 6991, 6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128. The Lord is pure mercy and clemency, n. 6997, 8875. THE LORD CASTS NONE INTO HELL 401 cause the Divine of the Lord makes heaven (n. 7-12), from the Lord nothing but good flows in with man and from hell nothing but evil; and thus the Lord is continually withdrawing man from evil and leading him to good, while hell is continually leading man into evil. Unless man were between both he would not have any thought rur any will, still less any freedom and any choice ; for man is in pos- session of all these by virtue of the equilibrium between good and evil. For this reason, if the Lord were to turn Himself away and man were left to evil alone, he would no longer be man. From these things it is plain that the Lord flows in with good to every man, the evil and the good alike, but with the difference that He is continually with- drawing an evil man from evil, and is continually leading a good man to good ; and the cause of such difference is with man, because he is the recipient. 547. From this it may be evident that man does evil from hell and does good from the Lord ; but since man be- lieves that whatever he does he does from himself, for this reason the evil which he does adheres to him as his own ; hence it is that man is the cause of his own evil, and in no wise the Lord. Evil with man is hell with him, for whether we speak of evil or of hell it is the same thing. Now since man is the cause of his own evil, he also brings himself into hell, and not the Lord ; for the Lord is so far from bring- ing man into hell that He delivers man from hell, as far as man does not will and love to be in his own evil. All of man's will and love remains with him after death (n. 470- 484). He who wills and loves evil in the world, wills and loves the same evil in the other life, and then he no longer suffers himself to be withdrawn from it. Hence it is that the man who is in evil is bound to hell, and likewise is actually there as to his spirit, and after death desires nothing more than to be where his evil is ; consequently it is man after death who casts himself into hell, and not the Lord. 548. How this comes about shall also be told. When 402 HEAVEN AND HELL man enters into the other life, he is first received by angels who perform for him all good offices and also talk with him of the Lord, of heaven, and of angelic life, and in- struct him in things that are true and good. But if the man, now a spirit, be of such sort that he had indeed known such things in the world, but in heart denied or de- spised them, he then after some conversation desires and seeks to depart from these angels. When the angels per- ceive this, they let him go, and after keeping company a while with others he is at length associated with those who are in Hke evil with himself (see above, n. 445-452) ; and when this comes to pass, he turns himself away from the Lord and turns his face to the hell with which he had been conjoined in the world, where are those who are in a simi- lar love of evil. From these things it is plain that the Lord draws every spirit to Himself, by means of angels and also by influx from heaven ; but that spirits who are in evil utterly resist, and as it were tear themselves away from the Lord, and are drawn by their own evil as by a rope, thus by hell ; and inasmuch as they are drawn and by rea- son of the love of evil are willing to follow, it is manifest that they from freedom cast themselves into hell. That this is the case, cannot be believed by men in the world, on account of their idea of hell. Neither does it appear so in the other life, but quite otherwise — before the eyes of those who are out of hell — and only so to those who cast themselves into it, for they enter of their own accord, and they who enter from an ardent love of evil appear as if they were cast headlong, with the head downward and the feet upward. It is from this appearance that they seem as if they were cast down into hell by Divine power, with regard to which more may be seen below (n. 574). From what has been said it may now be seen that the Lord does not cast any one down into hell, but every one casts him- self down, not only while he lives in the world, but also after death when he comes among spirits. THE LORD CASTS NONE INTO HELL 403 549. The reason why the Lord from His Divine Es- sence, which is Good, Love, and Mercy, cannot act alike with every man, is because evils and their falsities oppose and not only obscure, but also reject His Divine influx. Evils and their falsities are as black clouds, which interi)ose themselves between the sun and man's eye and take away the sunshine and serenity of its light ; though the sun still remains in continual endeavor to dissipate the opposing clouds, for It IS operatmg behind them, and also meanwhile transmits something of shady light into the eye of man by various roundabout ways. The case is the same in the spiritual world : the sun there is the Lord and the Divine love (n. 1 16-140), and the light is the Divine truth (n. 126- 140) ; the black clouds there are falsities from evil ; the eye is the understanding. As much as any one in that world is in falsities from evil, so much he is encompassed by such a cloud, which is black and dense according to the degree of evil. From this comparison it may be seen that the presence of the Lord is perpetual with every one, but that it is received variously. 550. Evil spirits are severely punished in the world of spirits, that by punishments they may be deterred from doing evil. This likewise appears as if it were from the Lord, when yet nothing of punishment there is from the Lord, but from evil itself; since evil is so joined with its own punishment that they cannot be separated. For the infernal crew desire and love nothing more than to do evil, especially to inflict punishment and to torment, and they likewise do evil and inflict punishment on every one who is not protected by the Lord. When therefore evil is done from an evil heart, then because it rejects from itself all protection from the Lord, infernal spirits rush upon him who does such evil and punish him. This may in some measure be illustrated from evils and their punishments in the world, where also they are joined. For laws in the world prescribe punishment for every evil ; and so he who 404 HEAVEN AND HELL rushes into evil, rushes also into the punishment of evil. The only difference is that evil may be concealed in the world, but not in the other life. From these things it may be manifest that the Lord does evil to no one, and that it is as in the world, where it is not the king, nor the judge, nor the law, that are the cause of punishment to the guilty, because they are not the cause of evil with the evil-doer. ALL IN THE HELLS ARE IN EVILS AND FALSITIES THEREFROM, ORIGINATING IN THE LOVES OF SELF AND OF THE WORLD. 551. All who are in the hells are in evils and falsities therefrom, and there is no one there who is in evils and at the same time in truths. Most bad men in the world are acquainted with spiritual truths, which are the truths of the church ; for they have learned them from infancy, and then from preaching and from reading the Word, and afterward have talked from them. Some also have induced others to believe that they were Christians in heart, because they knew how to talk from truths with pretended affection, and likewise to act uprightly, as from spiritual faith. But such of them as have thought in themselves contrary to these truths, and have abstained from doing evils according to their thoughts only on account of civil laws, and with a view to reputation, honors, and gain, are all of them evil in heart, and are in truths and goods only as to the body, and not as to the spirit. When therefore their externals are taken away from them in the other life, and the internals which were of their spirit are revealed, they are altogether in evils and falsities, and not in any truths and goods ; and it becomes plain that truths and goods only resided in their memory, as acquired knowledges, and that they brought them forth thence when they talked, and made a pretence iiiMiiin ALL IN HELL IN EVIL AND ITS FALSITY 405 of good as if from spiritual love and faith. When such persons are let into their internals and thus into their evils, they cannot any longer speak truths, but only falsities, inas- much as they speak from evils ; for to speak truths from evils is impossible, since the spirit is then nothing but his own evil, and what is false proceeds from what is evil. Every evil spirit is reduced into this state before he is cast into hell (see above, n. 499-512). This is called being vastated as to truths and goods ;'* and vastation is nothing else than being let into one's internals, thus into what is the spirit's own, or into the spirit itself (see likewise above, n. 425). 552. When man is in this state after death, he is then no longer a man-spirit, as in his first state (of which above, n. 491-498), but he is truly a spirit ; for one who is truly a spirit has a face and body corresponding to his internals, which are of his mind ; thus he has an external form which is the type or effigy of his internals. Such is a spirit after passing through the first and second states, spoken of above. And therefore, when he is then looked upon, it is immedi- ately known what he is, not only from the face, but also from the body, and likewise from the speech and gestures ; and since he is now in himself, he cannot be in any other place than where his like are. For in the spiritual world there is universal communication of the affections and their thoughts, and so a spirit is conveyed to his like, as of him- self, because from his affection and its enjoyment. Indeed, he also turns in that direction, for thus he breathes his own tf The evil, before they are cast down into hell, are devastated as to truths and goods, and when these are taken away they are carried of themselves into hell, n. 6977, 7039, 7795, 8210, 8232, 9330. The Lord does not devastate them, but they devastate themselves, n. 7643, 7926. Every evil has in it what is false, wherefore they who are in evil are also in what is false, though some of them do not know it, n. 7577, 8094. They who are in evil cannot but think what is false, when they think from themselves, n. 7437. All who are in hell speak falsities from evil, n. 1695, 7351, 7352, 7357, 7392, 7689. 4o6 HEAVEN AND HELL life or draws his breath freely, but not when he turns another way. It is to be known that communication with others in the spiritual world is effected according to the turning of the face, and that before the face of every one are contin- ually presented those who are in similar love with himself, and this in every turning of the body (see above, n. 151). Hence it is that all infernal spirits turn themselves back- ward from the Lord to the points of thick darkness and of darkness, which are there in place of the sun and of the moon of this world, but that all the angels of heaven turn themselves to the Lord as the Sun of heaven and as the Moon of heaven (see above, n. 123, 143, 144, 151). p'rom these things it may now be evident that all who are in the hells are in evils and falsities therefrom ; and likewise that they are turned to their own loves. 553. All spirits in the hells, seen in any light of heaven, appear in the form of their evil ; for every one is an image of his evil, since with every one the interiors and exteriors make one, and the interiors present themselves to be seen in the exteriors, which are the face, the body, the speech, and the gestures ; thus their quality is recognized as soon as they are seen. In general, they are forms of contempt of others, and of menaces against those who do not pay them respect ; they are forms of hatreds of various kinds, also of various kinds of revenge. Fierceness and cruelty from their interiors show themselves through these forms ; but when others commend, venerate, and worship them, their faces are composed and have an appearance of glad- ness from enjoyment. It is impossible to describe in a few words all those forms such as they appear, for one is not like another; only between those who are in similar evil, and so in a similar infernal society, there is a general likeness, from which, as from a plane of derivation, the faces of all appear there to have a certain resemblance. In general, their faces are dreadful, and void of life as those of corpses ; the faces of some are black, of some fiery like ALL IN HELL IN EVIL AND ITS FALSITY 407 little torches, of some disfigured with pimples, warts, and ulcers ; with some no face appears, but in its stead some- thing hairy or bony ; and with some teeth only are seen. Their bodies also are monstrous, and their speech is as the speech of anger, or of hatred, or of revenge ; for every one speaks from his falsity, and his tone is from his evil ; in a word, they are all images of their own hell. It has not been given me to see what is the form of hell itself in general ; it has only been told me that as the whole heaven in one mass represents one man (n. 59-67), so the whole hell in one mass represents one devil, and may likewise be presented in the image of one devil (see above, n. 544). But in what form the hells are in particular, or the infernal societies, it has often been given me to see ; for at their entrances, which are called the gates of hell, for the most part appears a monster which represents in a general way the form of those who are within. The fierce passions of those who dwell there are then at the same time repre- sented by dreadful and atrocious things which I forbear to describe. It is to be known, however, that such is the ap- pearance of the infernal spirits in the light of heaven, but among themselves they appear as men ; this is of the Lord's mercy, lest they should seem as foul one to another as they appear before angels. But that appearance is a fal- lacy, for as soon as any ray of light from heaven is let in, their human forms are turned into monstrous forms, such as they are in themselves, as described above ; for in the light of heaven every thing appears as it is in itself. This also is why they shun the light of heaven and cast them- selves down into their own light, which is like that from lighted coals, and in some cases as from burning sulphur ; but this light also is turned into mere thick darkness, when any light from heaven flows in upon it. Hence it is that the hells are said to be in thick darkness and in darkness, and that thick darkness and darkness signify falsities de- rived from evil, such as are in hell. ] 4o8 HEAVEN AND HELL 554. From an inspection of those monstrous forms of spirits in the hells, which, as I have said, are all forms of contempt of others and of menaces against those who do not pay them honor and respect, also forms of hatred and revenge against those who do not favor them, it appeared evident that they were all in general forms of the love of self and the love of the world ; and that the evils of which they are specific forms, derive their origin from those two loves. I have been told also from heaven, and it has been testified to me by much experience, that those two loves, the love of self and the love of the world, rule in the hells, and likewise make the hells ; but that love to the Lord and love toward the neighbor rule in the heavens, and likewise make the heavens ; also that the two loves which are the loves of hell, and the two loves which are the loves of heaven, are diametrically opposed to each other. 555. At first I wondered whence it is that self-love and the love of the world are so diabolical, and that they who are in these loves are such monsters in aspect ; since in the world little thought is given to self-love, but only to that elation of mind in externals which is called pride, and which, because it is manifest to the sight, is alone believed to be self-love. Moreover self-love, when it does not so display itself, is believed in the world to be the fire of life, from which man is excited to seek employment and to per- form uses, and in which unless he could see honor and glory, his mind would grow torpid. Men say, who has ever done any worthy, useful, and distinguished action, but for the sake of being celebrated and honored by others, or in the minds of others? And whence, it is asked, is this, but from the fire of love for glory and honor, consequently for self? Hence it is not known in the world that self-love viewed in itself is the love which rules in hell, and makes hell with man. This being the case, I would first describe what self-love is, and afterward show that all evils and their falsities spring from that love as their fountain. ALL IN HELL IN EVIL AND ITS FALSITY 4O9 556. Self-love is to will well to self alone, and not to others except for the sake of self, not even to the church, one's country, or any human society ; also in conferring benefits upon them solely for the sake of one's own repu- tation, honor, and glory, since unless these are seen in the uses performed to others, the man says in his heart, what is the use ? why should I do this ? and of what advantage is it to me? and thus he omits it. From this it is plain that he who is in self-love does not love the church, nor his country, nor society, nor any use, but himself alone. His enjoyment is solely the enjoyment of self-love ; and where- as the enjoyment which comes forth from the love makes the life of man, therefore his life is a life of self, and a life of self is a life from what is man's own, and what is man's own viewed in itself is nothing but evil. He who loves him- self, loves also those who belong to him, who in particular are his children and grand-children, and in general all who make one with him, whom he calls his. To love these is also to love himself, for he regards them as in himself, and himself in them ; among those whom he calls his, are like- wise all who commend, honor, and pay their court to him. 557. From a comparison of self-love with heavenly love, its quality may be evident. Heavenly love consists in lov- ing uses for the sake of uses, or goods for the sake of goods, which a man performs to the church, his country, human society, and a fellow-citizen ; for this is to love God and to love the neighbor, because all uses and all goods are from God, and are also the neighbor who is to be loved. But he who loves them for the sake of himself, loves them only as serving attendants, because they serve himself. Hence it follows that he who is in self-love, wills that the church, his country, human societies, and his fellow-citizens should serve him, and not he them, for he places himself above them, and them below himself. Hence it is that so far as any one is in self-love, so far he removes himself from heaven, because from heavenly love. 4IO HEAVEN AND HELL 558. Moreover as far as any one is in heavenly love, which consists in loving uses and goods and in being af- fected with delight of heart in the performance of them for the sake of the church, his country, human society, and a fellow-citizen, so far he is led of the Lord, because that love is the love in which He is and which is from Him. But as far as any one is in self-love, which love consists in performing uses and goods for the sake of himself, so far he is led of himself; and as far as any one is led of him- self, so far he is not led of the Lord. Hence likewise it follows that so far as any one loves himself, he removes himself from the Divine, thus also from heaven. To be led of himself is to be led by his own nature, and man's own nature is nothing but evil ; for it is his hereditary evil, which consists in loving himself more than God, and the world more than heaven.'^ Man is let into his own nature, thus into his hereditary evils, as often as he regards him- self in the good which he does ; for he looks from good to himself, and not from himself to good, and so in good he presents an image of himself, and not any image of the Divine. That this is the case, has been also proved to me by experience. There are evil spirits, whose habitations are in the middle quarter between the north and the west, beneath the heavens, who are skilled in the art of letting * Man's own nature which he derives hereditarily from his parents, is nothing but dense evil, n. 210, 215, 731, 876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731. The pro- prium of man consists in loving himself more than God, and the world more than heaven, and in making nothing of his neighbor in compari- son with himself, except only for the sake of himself, thus it consists in the love of self and of the world, n. 694, 731, 4317, 5660. All evils flow from the love of self and the love of the world when these pre- dominate, n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7479, 7488, 8318, 9335, 9348, 10038, 10742. Which are contempt of others, enmity, hatred, revenge, cruelty, deceit, n. 6667, 7370, 7374, 9348, 10038, 10742. And in these evils every false principle originates, n. 1047, 10283, 10284, 10286. ALL IN HELL IN E¥II, AND ITS FALSITY 4I I well-disposed spirits into their proprium, and thus into evils of various kinds. They effect this by letting them into thoughts about themselves, either openly by praises and honors, or secretly by directing their affections to them- selves ; and as far as they effect this, so far they avert the faces of the well-disposed spirits from heaven, and so far likewise they obscure their understanding and call forth evils from their proprium. That self-love is opposed to neighborly love, may be seen from the origin and essence of both. The love of the neighbor with him who is in self-love begins from self — for it is said that everyone is neighbor to himself— and proceeds from him as its centre to all who make one with him, with diminution according to the degrees of conjunc- tion with him by love. All outside of this circle are made no account of, and those who are opposed to its members and their evils are accounted as enemies, whatsoever be their character, however wise, upright, sincere, or just. But spiritual love to a man's neighbor begins from the Lord, and from Him as its centre proceeds to all who are conjoined to Him by love and faith, and according to the quality of their love and faith.-" From this it is plain that